From 588d6942ad424806565b2f78dc600750425c9618 Mon Sep 17 00:00:00 2001 From: Grant_Ailie Date: Mon, 16 Sep 2024 20:11:27 +0000 Subject: [PATCH 01/16] Merge Grant_Ailie-tc-create-1 into master by Grant_Ailie (#3814) Reviewed-on: https://git.door43.org/unfoldingWord/en_tn/pulls/3814 --- tn_SNG.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/tn_SNG.tsv b/tn_SNG.tsv index efa2a455d0..c83dce1ca5 100644 --- a/tn_SNG.tsv +++ b/tn_SNG.tsv @@ -3,7 +3,7 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 1:intro xrm2 0 # Song of Songs 1 General Notes\n\n## Translation Issues in This Chapter\n\n### Metaphors\n\nIn the ancient Near East, it was common to describe a woman by using metaphors involving animals. In many cultures today, such metaphors can be considered offensive. Different metaphors of beauty are used in different cultures. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Translation Issues in This Chapter\n\n### The lines indicating who is speaking and who is being spoken to.\n\nThroughout the poem, the author does not identify the speakers and their audience. So to help readers understand the poem, some translations attempt to identify the speaker and the audience. It is not always certain who the speaker is, so sometimes translations disagree about the identity of the speaker. Before each speech, the UST places a header to identify the speaker and the audience. You may wish to do the same in your translation.\n\n### “I am black”\n\nIn the ancient Near East, wealthy people usually had lighter skin because they did not need to work outside in the sun which darkened the skin. This young woman had to work outside in the sun, and her skin became dark as a result, and this is why she says “I am black” in [1:5-6](../01/05.md). 1:1 dsf1 rc://*/ta/man/translate/writing-poetry שִׁ֥יר הַ⁠שִּׁירִ֖ים אֲשֶׁ֥ר לִ⁠שְׁלֹמֹֽה 1 This verse is the title of this book. Use whatever formatting convention is most natural in your language for indicating the title of a poem or song. The ULT places this line further to the left than the other lines in this book to indicate that this verse is the title. 1:1 qbe2 rc://*/ta/man/translate/figs-possession שִׁ֥יר הַ⁠שִּׁירִ֖ים 1 The possessive form is used here to indicate a comparison with other **Songs** and to show that this **Song** is the best or greatest of all songs. If it would be helpful in your language, you could use another form to indicate this. Alternate translation: “The best song” or “The most excellent song” or “The greatest song” -1:1 r5ns לִ⁠שְׁלֹמֹֽה 1 The phrase **of Solomon** could mean: (1) Solomon wrote this song. Alternate translation: “Solomon wrote” (2) this song was dedicated to Solomon. Alternate translation: “is dedicated to Solomon” (3) this song was about Solomon. Alternate translation: “is about Solomon” +1:1 r5ns rc://*/ta/man/translate/figs-possession לִ⁠שְׁלֹמֹֽה 1 The phrase **of Solomon** could mean: (1) Solomon wrote this song. Alternate translation: “Solomon wrote” (2) this song was dedicated to Solomon. Alternate translation: “is dedicated to Solomon” (3) this song was about Solomon. Alternate translation: “is about Solomon” 1:2-4 fna4 rc://*/ta/man/translate/writing-poetry יִשָּׁקֵ֨⁠נִי֙ מִ⁠נְּשִׁיק֣וֹת פִּ֔י⁠הוּ כִּֽי־טוֹבִ֥ים דֹּדֶ֖י⁠ךָ מִ⁠יָּֽיִן & לְ⁠רֵ֨יחַ֙ שְׁמָנֶ֣י⁠ךָ טוֹבִ֔ים שֶׁ֖מֶן תּוּרַ֣ק שְׁמֶ֑⁠ךָ עַל־כֵּ֖ן עֲלָמ֥וֹת אֲהֵבֽוּ⁠ךָ 1 These lines of poetry most likely indicate thoughts or words that the woman is speaking to herself or thinking while she is alone. Your language may have a way of indicating speech that is expressed toward a person who is not present to hear what is being said. If your language has a way to indicate that, you could use it here. 1:2 tulv rc://*/ta/man/translate/writing-poetry יִשָּׁקֵ֨⁠נִי֙ מִ⁠נְּשִׁיק֣וֹת פִּ֔י⁠הוּ 1 The author is using an emphatic form to indicate the fervor and intensity of the desired kisses. Your language may have another way to indicate this. Alternate translation: “Let him kiss me again and again with the kisses of his mouth” or “Let him cover my face with the kisses of his mouth” 1:2 d9mu rc://*/ta/man/translate/figs-yousingular דֹּדֶ֖י⁠ךָ 1 In this book every occurrence of the words **you** and **your** is singular. Your language may require you to mark these forms. @@ -347,7 +347,7 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 5:12 knr8 rc://*/ta/man/translate/figs-parallelism עֵינָ֕י⁠ו כְּ⁠יוֹנִ֖ים עַל־אֲפִ֣יקֵי מָ֑יִם רֹֽחֲצוֹת֙ בֶּֽ⁠חָלָ֔ב יֹשְׁב֖וֹת עַל־מִלֵּֽאת 1 The phrases **beside stream beds of water** and **sitting beside the pools** mean basically the same thing. They both describe the doves as being by water. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if it would be helpful to your readers, you could combine them. Alternate translation: “His eyes are like doves beside stream beds of water, bathing in milk” or “His eyes are like doves bathing in milk, sitting by the pools” 5:13 mem2 rc://*/ta/man/translate/figs-simile לְחָיָ⁠ו֙ כַּ⁠עֲרוּגַ֣ת הַ⁠בֹּ֔שֶׂם מִגְדְּל֖וֹת מֶרְקָחִ֑ים 1 Here the writer says that the man’s **cheeks** are like a garden, or an area in a garden, used for planting spices because his cheeks smell **like a bed of spices** and are like **towers of herbal spices**. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “His cheeks smell like a bed of spices and like towers that contain herbal spices” 5:13 h8iu rc://*/ta/man/translate/figs-explicit כַּ⁠עֲרוּגַ֣ת הַ⁠בֹּ֔שֶׂם 1 Here the term translated as **bed** refers to an area in a garden used for planting. If it would be helpful to your readers, you could include this information. Alternate translation: “like an area for planting spices” or “like a garden bed of spices” or “like planters of spices” -5:13 ioia מִגְדְּל֖וֹת 1 See the chapter five introduction for information regarding an alternate translation of the word that the ULT translates as **towers of**. +5:13 ioia rc://*/ta/man/translate/translate-textvariants מִגְדְּל֖וֹת 1 See the chapter five introduction for information regarding an alternate translation of the word that the ULT translates as **towers of**. 5:13 gk3m rc://*/ta/man/translate/figs-ellipsis מִגְדְּל֖וֹת מֶרְקָחִ֑ים 1 The woman is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful to your readers, you could supply these words from the context. Alternate translation: “like towers of herbal spices” or “and his cheeks are like towers of herbal spices” 5:13 a4hu rc://*/ta/man/translate/figs-metaphor שִׂפְתוֹתָי⁠ו֙ שֽׁוֹשַׁנִּ֔ים נֹטְפ֖וֹת מ֥וֹר עֹבֵֽר 1 Here, the woman is speaking of the man’s **lips** as if they are **lilies** that are **dripping {with} flowing myrrh** because of the sweet smell of both lilies and myrrh, the beauty and softness of lilies, and because the man’s kisses are wet like flowing myrrh. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “His lips are beautiful, fragrant, and soft. His kisses are sweet-smelling and moist” 5:13 t4f1 rc://*/ta/man/translate/translate-unknown שֽׁוֹשַׁנִּ֔ים 1 See how you translated **lilies** in [2:16](../02/16.md). From fb6492a638ed1a479214dc6437dc2b1534e6e9ae Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Mon, 16 Sep 2024 21:54:12 +0000 Subject: [PATCH 02/16] Merge justplainjane47-tc-create-1 into master by justplainjane47 (#3813) --- tn_LEV.tsv | 53 +++++++++++++++++++++++------------------------------ 1 file changed, 23 insertions(+), 30 deletions(-) diff --git a/tn_LEV.tsv b/tn_LEV.tsv index e97d04bbe4..8c31cdd66c 100644 --- a/tn_LEV.tsv +++ b/tn_LEV.tsv @@ -1,6 +1,6 @@ Reference ID Tags SupportReference Quote Occurrence Note front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduction\n\n### Outline of Leviticus\n\nInstructions to the Israelites about offerings (1:1–6:7)\n* Burnt offerings (1:1–17)\n* Grain offerings (2:1–16)\n* Fellowship offerings (3:1–17)\n* Offerings for unintentional sins (4:1–5:13)\n* Guilt offerings (5:14–6:7)\nInstructions to the priests about offerings (6:8–7:10)\n* Burnt offerings (6:8–13)\n* Grain offerings (6:14–23)\n* Purification offerings (6:24–30)\n* Guilt offerings (7:1–10)\nFurther instructions to the Israelites (7:11–7:38)\n* Peace offerings (7:11–21)\n* Eating fat and blood is forbidden (7:22–27)\n* The portion for the priests (7:28–7:38)\nSetting apart the priests (8:1–10:20)\n* Aaron and his sons ordained (8:1–36)\n* Aaron as high priest (9:1–24)\n* Nadab and Abihu punished (10:1–20)\nLaws about clean and unclean things (11:1–15:33)\n* Clean and unclean food (11:1–47)\n* Women are purified after giving birth (12:1–8)\n* Skin, clothing, houses (13:1–14:47)\n* Bodily fluids (15:1–33)\nDay of Atonement; the place of the offering; the nature of blood (16:1–17:16)\nSetting apart for worship and service; being disqualified from service (18:1–24:23)\nThe years of rest and release (25:1–55)\nBlessing for obeying and curses for not obeying (26:1–46)\nGifts to God (27:1–34)\n\n### What is the book of Leviticus about?\n\nIn the book of Leviticus, Yahweh continues to give laws through Moses to the people of Israel. These laws detailed the way the people of Israel were to relate to Yahweh and one another as Yahweh’s holy people who reflected Yahweh’s own holiness. As such, many of the laws involve sacrifices and rituals intended to keep the people set apart from the impurity of sin and wrongdoing and keep them pure and holy to worship and serve Yahweh. The rest of the laws instruct the people and the priests about what is ritually clean and unclean and how to become clean again if one happens to become unclean. In the middle of these laws is a portion of narrative (Leviticus 8–10) that details how Moses inaugurated the priesthood through Aaron and his sons, cleansed and prepared Yahweh’s sacred tent to be able to receive the people’s sacrifices, and began to offer sacrifices for himself and the people. It also describes the death of Aaron’s two oldest sons, who fail to follow Yahweh’s laws, reinforcing the vital necessity of obeying all of Yahweh’s laws. Yahweh promised the people and the priests that if they would be diligent in following all of these laws, he would consider them to be faithful in honoring their covenant with him. By maintaining their status of holiness, Yahweh would be able to be Israel’s God, and Israel would be able to be Yahweh’s people. (See [26:3–13](../26/03.md).)\n\n\n### How should the title of this book be translated?\n\n“Leviticus” means “about the Levites.” The Levites were the tribe of Israel that provided priests and other workers to serve and worship Yahweh in his sacred tent. If the people in the project language do not understand the term “Levites,” you can call it “The Book about the Priests” or “The Book about the Tabernacle Workers.” (See: [[rc:///tw/dict/bible/kt/tabernacle]] and [[rc:///ta/man/translate/translate-names]])\n\n\n### Who wrote the book of Leviticus?\n\nThe book of Leviticus claims to be the words of Yahweh passed on to the Israelites through Moses. That being said, scholarly debates continue to suggest that the compositional history of this book is long and complicated. It is likely that the source of the traditions in the book of Leviticus originated with Moses, whether in written or oral form. The community then preserved these traditions until they were written down and arranged sometime later.\n\n\n### What is the meaning of the words “holy” and “holiness” in the book of Leviticus?\n\nThese terms concern separating someone or something from something else. In the book of Leviticus, Yahweh declares that he is a holy God, separated from impurity, death, and sin. God does not sin. This means that any place, object, or person that is intended to be of use in the service or worship of Yahweh must be equally set apart from the impurity that comes from death, sin, and wrongdoing.\n\nTherefore, Yahweh declares that the people of Israel are holy people in that they are separated from the people of the other nations and belong to Yahweh alone. God set the people of Israel apart so that they would belong only to him. Similarly, the people were to consider the places or objects used for worshiping Yahweh or for honoring him as separated for Yahweh’s use only. The people of Israel were not to use them for anything else. God required the Israelites to live in a certain way in order to live as a nation belonging to him alone.\n\nWhile certain items and people dedicated for the service and worship of Yahweh needed to be holy, ordinary people could only participate in the worship of Yahweh (usually through sacrifice) if they were clean or pure. This means that they had abstained from sin, wrongdoing, or eating or coming into physical contact with anything unclean or impure. Things or people that were unclean or impure were unacceptable to participate in the worship and service of Yahweh. In the worldview of Leviticus, impurity or uncleanness is thought of to be like a contagion with physical properties. This means that bringing something unclean into contact with something holy would cause the holy item or person to become infected (so to speak) with the uncleanness and, as a consequence, no longer fit to serve or worship Yahweh. This process was called “profaning something holy.”\n\nAs a consequence, some people and some things could be made clean or cleansed, that is, made acceptable to Yahweh once again. People or things were made clean if the people performed the appropriate sacrifices and rituals. For example, some non-Israelites who wished to live among the Israelites and worship Yahweh could be made clean. However, other people and things could never be made acceptable to him and had to be destroyed.\n\nIt is important to know that not everything unclean or impure was sinful. Impurity was often associated with death or bodily discharge rather than with sin or wrongdoing. For example, after giving birth to a male child, a woman would be unclean for 33 days. Then the proper animal sacrifice would be offered for her. The monthly flow of blood made the woman unclean [12:07–13](../12/07.md). But Leviticus never suggests that someone with a flow of blood was sinning. In the same way, Yahweh did not allow the Israelites to eat certain kinds of animals. This was one way of setting his people apart from the people who lived around them.\n\n\n### What are the important narrative features of Leviticus?\n\nThe entire book of Leviticus is set within the context of Yahweh speaking to Moses, Aaron, the priests, and the people of Israel. On 35 occasions, the phrase “The Lord spoke to …” is used to begin paragraphs. God and Moses frequently spoke to others. The verb “to speak” is used 66 times. This reinforces the idea that Yahweh is telling the people how they are to live as his holy people. Neither Moses nor the people of Israel made these ideas up; they came directly from Yahweh.\n\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What was the “tent of meeting”\n\nThe tent of meeting (ULT; UST: sacred tent) was the physical location in which Yahweh lived among the people of Israel while they journeyed from Egypt to the land of Canaan and wandered in the wilderness. As a literal tent, the tent of meeting housed the altars, holy items, and the box of the covenant on top of which Yahweh was enthroned over the seraphs. There, Moses and Aaron would meet with Yahweh and receive his laws. (See [Exodus 33:7–11](exo/33/07.md).) The tent itself and the items in it are described in detail in Exodus 25:1–27:20. It was here that the people of Israel were to come and present their sacrifices. This location is often described in the book of Leviticus as “to the face of Yahweh,” that is, Yahweh’s presence.\n\n\n### Why did the Israelites need so many rules about sacrificing animals?\n\nLeviticus shows that God is holy. That means God is very different from humanity and the rest of the created world, especially concerning death, sin, and wrongdoing. God does not sin. Because of this, it is impossible to be acceptable to him without being cleansed. Because impurity (and sin) was thought of as a contagion with physical properties, blood was needed to cleanse the impurity from the people of God and, in so doing, allow Yahweh to forgive them. In this way, the various kinds of sacrifices were meant to continue the relationship between Yahweh and his people. However, because of the constant presence of the impurity caused by death, sin, and wrongdoing, the people of Israel had to continue making animal sacrifices. This was a sign that pointed to a need for a better, once-for-all sacrifice. (See the book of Hebrews.) They needed a sacrifice that would cause them to be cleansed from sin and forgiven before God forever. (See: [[rc:///tw/dict/bible/kt/holy]] and [[rc:///tw/dict/bible/kt/sin]])\n\n\n### Why was the priesthood important in the book of Leviticus?\n\nPriests were men who served and worshiped Yahweh on behalf of the people of Israel. Yahweh authorized only the priests to bring the Israelite’s sacrifices to himself.\n\n\n### How did the Israelite’s laws for worshiping God and sacrificing animals differ from rules of the other nations at that time?\n\nIt was common for other nations to sacrifice animals to their idols. However, the other nations did other things to worship their false gods. For instance, people would sleep with prostitutes at the temple of their gods or sacrifice their children to appease the gods’ anger. They did this to try to persuade their gods to bless their land with the ability to grow crops. Because Yahweh is not like the gods of the other nations, he did not allow his people to do these kinds of things. Unlike the other gods who give blessing only when they are satiated with the best portions of food, Yahweh does not eat the food offered to him but rather gives it to his priests as their sacred portions of food. Yahweh’s blessings of fertility, peace, and abundance were not the reward for proper sacrifices but rather the sign of the continuing covenantal relationship between Yahweh and his holy people.\n\n\n### What does atonement mean in the book of Leviticus?\n\nThe word translated as “atone” in the ULT is a technical term expressing the act of atonement that was carried out by the priest but always accomplished by Yahweh. Traditionally, it has been understood as a metaphor with the basic meaning of “to cover,” but more recently, some scholars have understood it to express the image of “to wipe.” If the former is correct, then the metaphor pictures the blood of the sacrifice as covering up the defiling impurity caused by sin. If the latter is correct, then the metaphor pictures the blood of the animal as a sort of ritual detergent that cleanses the person or object from the defiling presence of sin's impurity. Either way, the sacrifice offered by the priest on behalf of the individual or community is accepted in order to restore the relationship between the individual or community and Yahweh that has been damaged or defiled because of sin. This is why so many of the laws concerning sacrifice end with the mention of the forgiveness of sins, which was the means by which the relationship with Yahweh could be restored. (See: [[rc:///tw/dict/bible/kt/atonement]] and [[rc:///tw/dict/bible/kt/priest]])\n\n\n## Part 3: Important Translation Issues\n### “The sons of Aaron” and ‘The sons of Israel”\n\nAt the time when Yahweh spoke to Moses from the tent of meeting, the priests literally were the sons of Aaron. But the instructions in the book also applied to future generations, when the term “sons” would be a way of referring to the priests as Aaron’s male descendants. If it would be clearer in your language, in your translation you could generally use that term, which would apply to both the original priests and to their successors. However, in chapters 8–10, only the literal sons of Aaron are in view, so the term “sons” would be appropriate there.\n\nSimilarly, the phrase “the sons of Israel” is a metaphor that the book of Leviticus often uses the describe the people of Israel. Although the word “sons” is masculine, it is used in these contexts in a general way that refers to both men and women. Furthermore, this expression speaks of the people of Israel in the time of Moses as if they were literally the sons of Israel. It means that they are the physical and spiritual descendants of Jacob, whose name God changed to Israel. If it would be clearer in your language, you could state the meaning plainly.\n\n\n### “To the face of Yahweh”\n\nThroughout the book, the book of Leviticus uses the expression “to the face of Yahweh” as a way of referring to a location where Yahweh is in a special way. This usually refers to a place within the tent of meeting, where Yahweh dwells. When someone or something is “to the face of Yahweh,” it means that it receives Yahweh's attention, perspective, and judgment. Therefore, “to the face of” means “in the sight of” or “in the presence of,” similar to the English preposition “before.” In most cases, you can translate this expression as “from Yahweh’s perspective,” “in Yahweh's presence,” or simply as “before Yahweh.”\n\n\n### To “burn in a way that makes smoke go up”\n\nThroughout Leviticus, the language of “causing” the sacrifice “to become smoke on the altar” pictures the sacrifice as being converted to smoke by the fire of the altar and arising to Yahweh in heaven, where he would smell the pleasant aroma of the burning sacrifice. As such, the pleasant smell was either a sign that Yahweh approved the sacrifice and would atone for the individual's sins and forgive him or it functioned as a necessary requirement for the acceptance of the individual's offering. Either way, this term is common in Leviticus but difficult to translate cleanly. If your language has a verb that means to turn something into smoke through fire, especially in a religious context, consider using it here.\n\n\n### Unblemished or perfect\n\nWhen the book of Leviticus calls something perfect (in the ULT), it refers to an animal that is the best representative animal of that species. As such, the word “perfect” refers to wholeness, completeness, and the lack of any imperfection. (See the kinds of blemishes that disqualified an animal for sacrifice in 22:17–25.) This is often translated with negative terms like “unblemished.” If it would be more natural in your language, consider using terms that carry these same meanings.\n\n\n### The “gift” or “offering made by fire”\n\nThe word translated as “gift” in [1:9](../01/09.md), [1:13](../01/13.md), and [1:17](../01/17.md) and throughout the book of Leviticus is variously translated in modern English versions, usually with reference to an offering made by fire, based on the word's presumed relationship with the word for fire. However, some of the sacrifices referred to by this word are not burned on the altar (like the portions of the sacrifices that belonged to the priests in [07:30](../07/30.md) and [07:35–36](../07/36.md),) and many sacrifices, such as the purification offering, that are burned on the altar are not referred to by this term. Instead, this term simply refers to a gift offered to Yahweh that consists of food items. While you may see the phrase “fire offering” or “offering made by fire” in modern English translations, we suggest that you retain the term “gift.”\n\n\n### “The holy thing of holy things”\n\nThroughout the book, Yahweh reserves portions of the sacrificed animal or bread item for the priests as their food. These portions are called “the holy thing of holy things.” (See e.g., [Lev 2:3](../02/03.md), [2:10](../02/10.md); [6:17](../06/17.md), [6:25](../06/25.md), and [6:29](../06/29.md); [7:1](../07/01.md) and [7:6](../07/06.md); [10:12](../10/12.md) and [10:17](../10/17.md); [Lev 14:13](../14/13.md); [Lev 21:22](../21/22.md); [Lev 24:9](../24/09.md); and [Lev 27:28](../27/28.md).) \nAll food that was offered to Yahweh was considered a holy thing (See “the holy things” and “a holy thing” in [Lev 22:2–4](../22/02.md), [22:6–7](../22/06.md), [22:10](../22/10.md) and [22:14-16](../22/14.md).), but certain food offerings were designated as the holy thing of holy things.\n\nThese are:\n- the remainder of the regular grain offering that is not burned ([2:3](../02/03.md), [2:10](../02/10.md), [6:17](../06/17.md), and [10:12](../10/12.md))\n- the flesh from the sin offering ([6:17](../06/17.md), [6:25](../06/25.md), [6:29](../06/29.md), [10:17](../10/17.md)) and from the guilt offering ([7:1](../07/01.md), [7:6](../07/06.md), and [14:13](../14/13.md))\n- the bread of presence that is continually in Yahweh’s presence ([24:9](../24/09.md)) In these verses, the expression “the holy thing of holy things” uses the possessive form to describe an offering that is exceptionally or uniquely holy. As such, the expression may be translated as “the most holy thing” or “the exceptionally holy thing.”\n\n\n### Writing quotations\nThe author of Leviticus uses the word "saying" to introduce his quotation of what the Yahweh is telling Moses and Aaron or what they are telling the people of Israel. Consider natural ways of introducing direct quotations in your language.\n\n### The use of a future form to indicate a command\n\nOften in the book of Leviticus, a future form will be used to indicate a command or instruction. For example, Leviticus 1:2 says, “You shall present your offering.” This is equivalent to saying, “You should present” or “You must present.” Throughout Leviticus, these forms could be translated with a modal form, as the UST models, or simply with an imperative or instruction form.\n\n\n### The expression “A man, when he …”\n\nThe book of Leviticus uses the expression “A man, when he …” frequently to describe various hypothetical situations related to Israel’s sacrificial system and holy living. (See [13:2](../13/02.md), [13:40](../13/40.md), [15:16](../15/16.md), [15:20](../15/20.md), [22:14](../22/14.md), and [22/21](../22/21.md).) In these contexts, although the word translated as “man” is masculine, it has a generic sense that refers to any person who approaches the tent to make a sacrifice. It may be helpful to translate this term with a generic word for a person to avoid any potential misunderstanding.\n\n\n### What important symbols are introduced in Leviticus?\n\nSeveral physical items are used with symbolic or ritual meanings in the book of Leviticus. Olive oil was poured on someone or something when that person or object was to be set apart for the exclusive worship and service of Yahweh.\n\nSimilarly, sacrifices were routinely washed with water to cleanse them (both physically and ritually), symbolizing the removal of impurities so that God could accept the sacrifice. People and objects that were to be declared clean after having been in contact with something unclean would need to be washed to symbolize their cleansing.\n\nSmoke is another important symbol in the book of Leviticus. While some sacrifices were to be transformed completely into smoke, as was the case with the wholly burned sacrifice (or burnt offering), all sacrifices involved burning a portion of the flesh or flour on the altar and causing it to become smoke. This smoke would go up, rising to Yahweh, who would smell the pleasing smell of the sacrifice and accept the offering on the worshiper’s behalf. If your language has a verb or phrase that is used in religious contexts to refer to smoke going up to God, consider using it to translate these phrases in Leviticus.\n\nFinally, blood was considered to be akin to the ritual soap that had the power to remove the contagion that was the impurity caused by death, sin, and wrongdoing. As a consequence, blood was also used to cleanse and purify people and things.\n\n\n### What kind of sacrifices are described in the book of Leviticus?\n\nSeveral types of sacrifices are described in the book of Leviticus, each with its own instructions and purpose. It may be helpful to refer to this list when translating the names of these sacrifices, especially if your language has a word or phrase that describes a sacrifice with a similar procedure or purpose.\n\n1) The burnt offering (ULT; UST: wholly burned sacrifice) was a common flesh sacrifice that was to be burned completely on the altar by the priest. It belonged entirely to Yahweh, and no portion of it was retained as food for the priest or the worshiper. The burnt offering is described in detail in Leviticus 1. Individuals were allowed to offer cattle ([1:1–9](../01/01.md)), sheep or goats ([1:10–13](../01/10.md)), or birds ([1:14–17](../01/14.md)), depending on their ability to afford such animals. As a flesh sacrifice, the blood from this sacrifice allowed Yahweh to atone for the worshiper, and so the primary purpose of the burnt offering is the removal of sin from an individual. (See the additional instructions for the priest who offers the burnt offering in [6:9–13](../06/09.md).)\n\n2) The grain offering (ULT and UST) described in Leviticus 2 is an offering of flour to Yahweh. An individual was permitted to bring pure flour ([2:1–3](../02/01.md)), onto which would be poured olive oil. Lastly, incense would be placed on top of the flour before the officiating priest scooped out one handful of the flour-oil mixture (and all the incense). This handful was designated as the memorial portion ([2:2](../02/02.md)) and was the only part of the offering that was burned on the altar. The rest of the flour-oil mixture belonged to the priest as a holy thing of holy things from the gifts of Yahweh ([2:3](../02/03.md)), that is, a food gift that was designated to belong to the priests for food. Individuals were also permitted to offer baked or fried goods, as long as these were made without leaven or honey ([2:11](../02/11.md)) and contained salt, which symbolized the ongoing nature of God’s covenant with Israel. (See [2:13](../02/13.md).) Additionally, grain offerings could be a grain offering of … first ripe grains ([2:14](../l2/14.md)) in which an individual offered the first of their crop’s harvest. Similarly, individuals could bring flour, grain, or baked goods as an offering of first things ([2:12](../02/12.md)), or, in other words, an offering of the first and best that their crops had to offer that season. See the additional instructions for the priest who offers the grain offering in [6:14–18](../06/14.md) as well as the special whole grain offering that was to be presented when a priest was inducted into the priesthood ([6:20–23](../06/20.md)).\n\n3) The peace offering (ULT; UST: fellowship sacrifice) is a flesh sacrifice described in detail in [3:1–17](../03/01.md). Unlike the burnt offering, only certain internal organs and choice portions of fat were to be burned on the altar for a peace offering. (See e.g., [3:3–5](../03/03.md), [3:9–11](../03/09.md), and [3:14–16](../03/14.md).) By implication, the rest of the meat of the animal was to be eaten by both priest and worshiper as a kind of fellowship meal, enacting and celebrating peace between both God and humanity and between humans themselves. This is the only kind of offering in which common worshipers partook of the meat of the animal. The meat of this type of sacrifice was allowed to be eaten on the day it was offered and the following day. However, any remaining meat was considered to be defiled on the third day after it was offered to Yahweh. (See [7:15–18](../07/15.md).)\n\nThere are various sub-categories of the peace offering. Such a sacrifice could be the result of a vow, a thanksgiving offering, or a freewill offering. In the first case, an individual would promise to sacrifice an animal or food gift to Yahweh if he answered a specific prayer or delivered the individual from, for example, a challenging circumstance. (See [7:16–18](../07/16.md) and [22:21–25](../22/21.md).) In the second case, an individual would offer a sacrifice as a way of thanking Yahweh for his actions toward or for that individual. (See [7:11–15](../07/11.md) and [22:29–30](../22/29.md).) In the third case, an individual could offer a sacrifice freely and unprompted for whatever reason ([7:16–18](../07/16.md) and [22:21–25](../22/21.md)). Finally, a peace offering called an “ordination offering” was presented whenever a new priest was inducted into the priesthood. (See [7:37](../07/37.md) and [8:22–32](../08/22.md).) From all peace offerings, the right thigh and the breast of the animal’s meat belonged to the priest as a special contribution, which was waved in Yahweh’s presence as a wave offering. (See [7:28–34](../07/28.md).) See the additional instructions for the priest who offers the peace offering in [7:11–21](../07/11.md)).\n\n4) The sin offering (ULT; UST: purifying sacrifice) is described in detail in [4:1–5:13](../04/01.md). This type of flesh sacrifice covered wrongdoings (sins) that were committed accidentally or unintentionally. Provision is made to address the unintentional sins of the priest ([4:2–12](../04/02.md)), the entire congregation ([4:13–21](../04/13.md)), a prominent leader ([4:22–26](../04/22.md)), or an individual ([4:27–35](../04/27.md)). Additional instructions were given to cover various scenarios in which an individual incurs guilt from wrongdoing ([5:1–6](../05/01.md)), regardless of the individual’s ability to purchase expensive cattle or flock animals. (See the provisions offered in [5:7–13](../05/07.md).) The primary purpose of this sacrifice was to cleanse a party from the impurity caused by unintentional wrongdoing and so restore the relationship between the community, leader, priest, or individual and their God. See the additional instructions for the priest who offers the sin offering in [6:25–30](../06/25.md).\n\n5) The guilt offering (ULT; UST: restoring sacrifice) is a flesh sacrifice described in [5:14](../05/14.md) through [6:7](../06/07.md) and [7:1–7](../07/01.md). The primary purpose of this type of sacrifice was to procure animal blood that would remove the impurity caused by wrongdoing that brings guilt. (See the scenarios in which this happens in [6:1–4](../06/01.md).) If the wrongdoing involved mistreating one of the holy objects used in the worship and service of Yahweh, then the guilt offering involved making financial restitution for the value of the item that was misused, plus one-fifth. (See [5:16](../05/16.md).) These actions allowed for the forgiveness of the guilt incurred by the wrongdoing.\n\n -1:intro ecv8 0 # Leviticus 1 General Notes\n## Structure and Formatting\nIn Hebrew, this chapter begins with the word “And,” indicating a connection with the previous book (Exodus). This connection not only implies that the first five books of the Bible should be seen as a single unit, but it also situates Leviticus in the narrative setting of the book of Exodus, during the thirteenth month of the Israelite's wandering in the wilderness of Sinai.\n\nThe first chapter of Leviticus is comprised of two hypothetical scenarios representing three variations of the burnt offering:\nThe Burnt offering (1:1–17)\n1) a livestock animal ([1:2–13](../01/02.md))\n a) a bovine ([1:3–9](../01/03.md))\n b) a sheep or goat ([1:10–13](../01/10.md))\n2) a bird ([1:14–17](../01/14.md))\n\nAs such, the initial heading verse of each section begins with “If” and is followed by the prescribed steps of the sacrifice. Presumably, they are the same for each burnt offering, but more prescriptions are explicit for the first type of burnt offering, the bovine, probably because they are implied for the other two possible burnt offerings. The steps of the sacrificial process for burnt offerings are:\n\n1) Selecting a perfect, unblemished, and otherwise completely healthy animal ([1:3–14](../01/03.md))\n2) Presenting the animal at the entrance to the tent of meeting ([1:3](../01/03.md))\n3) Laying hands on the head of the animal ([1:4](../01/04.md))\n4) Killing the animal ([1:5–15](../01/05.md))\n5) Presenting and sprinkling the animal's blood on the altar ([1:5–15](../01/05.md))\n6) Skinning the animal ([1:6](../01/06.md))\n7) Butchering the animal into its appropriate pieces, usually the head, fat, intestines, and legs ([1:6–17](../01/06.md))\n8) Putting fire on the altar and arranging the wood ([1:7](../01/07.md))\n9) Arranging the pieces, specifically the head and the fat, of the sacrifice over the burning wood of the altar ([1:8–12](../01/08.md))\n10) Washing the legs and the intestines ([1:9–13](../01/09.md))\n11) Burning the entire animal in a way that causes smoke to go up ([1:9–17](../01/09.md)\n\n## Special Concepts in This Chapter\nSeveral concepts are crucial for understanding the laws in this chapter. They include: 1) technical sacrificial terminology, 2) atonement, 3) the importance of blood, and 4) the nature of ritual action.\n\n### Technical sacrificial terminology\nThroughout the book of Leviticus, the author employs several terms that have a specialized technical meaning in the context of sacrifices or that are only used in this context. In this chapter, such terms are 1) the “burnt offering” and 2) the “gift.”\n\n1) The burnt offering\nThe burnt offering was a particular sacrifice that could be offered by anyone for a variety of reasons. Its name is related to a verb that means “to go up” or ”to ascend,” suggesting that the sacrifice was to be converted into smoke by the fire and ascend to Yahweh in heaven, as the discussion on the verb phrase “to cause to become smoke” will suggest. Its function was to provide a sacrifice intended to bring about forgiveness for a wide variety of sins and unintentional mistakes that were not specifically covered by the other sacrifices discussed in the first seven chapters of Leviticus. The sacrifice required a perfect male animal that would be completely burned on the altar over a fire that was to be kept burning continually. (See [6:9–13](../06/09.md) for more details.) The sacrifice, when accepted by Yahweh, would provide atonement for the individual who offered it. See the book introduction for more information.\n\n2) The gift or offering made by fire\nThe word translated as “gift” in [1:9](../01/09.md), [1:13](../01/13.md), and [1:17](../01/17.md) and throughout the book of Leviticus is variously translated in modern English versions, usually with reference to an offering made by fire, based on the word's presumed relationship with the word for fire. However, some of the sacrifices referred to by this word are not burned on the altar (like the portions of the sacrifices that belonged to the priests in [7:30](../07/30.md) and [7:35–36](../07/35.md)), and many sacrifices, such as the purification offering, that are burned on the altar are not referred to by this term. Instead, this term simply refers to a gift offered to Yahweh that consists of food items. While you may see the phrase “fire offering” or “offering made by fire” in modern English translations, we suggest that you retain translation of the word as “gift.”\n\n### Atonement\nThe word translated as “atone” in the ULT is a technical term expressing the act of atonement that was carried out by the priest but always accomplished by Yahweh. Traditionally, it has been understood as a metaphor with the basic meaning of “to cover,” but more recently, some scholars have understood it to express the image of “to wipe.” If the former is correct, then the metaphor pictures the blood of the sacrifice as covering up the defiling impurity caused by sin. If the latter is correct, then the metaphor pictures the blood of the animal as a sort of ritual detergent that cleanses the person or object from the defiling presence of sin's impurity. Either way, the sacrifice offered by the priest on behalf of the individual or community is accepted in order to restore the relationship between the individual or community and Yahweh, a relationship that has been damaged or defiled because of sin. This is why so many of the laws concerning sacrifice end with the mention of the forgiveness of sins, which was the means by which the relationship with Yahweh could be restored. (See: [[rc://*/tw/dict/bible/kt/atonement]] and [[rc://*/tw/dict/bible/kt/priest]])\n\n### The importance of blood\nIn Leviticus 1, the blood of the animal is collected and applied, via sprinkling or splattering, to the sides of the altar upon which the burnt offering is placed. (See [1:5–15](../01/05.md).) This act, as explained above, has been variously understood, but it pictures the blood as cleansing the altar from the effects of sin. Blood was able to cleanse sacred space and God's people from the impurities of sin because of its ability to accomplish atonement by means of the life of the animal. (See [17:10–12](../17/10.md).) Because the blood contained the life of the animal, Yahweh forbade the eating of any animal blood. (See [7:26–27](../07/26.md), [17:10–14](../17/10.md), and [19:26](../19/26.md).)\n\n### Ritual actions\nThree actions in this chapter and throughout Leviticus are ritual in nature and picture important theological realities.\n\n1) The language of “presenting” throughout this chapter means not only bringing the sacrifice to the altar or the priest but also displaying the sacrifice “to the face of Yahweh,” that is, to Yahweh himself. This expression pictures the reality that these sacrifices were performed in the presence of Yahweh, literally in the vicinity of the sacred area where Yahweh lived among the Israelites while they were in the wilderness.\n\n2) This chapter features the ritual act of laying one's hands on the head of the sacrificial animal. This action is linked to the acceptance of the animal as an appropriate sacrifice on the individual's behalf. (See [1:4](../01/04.md).) As a symbolic act, the laying of hands identifies the individual with the animal he is offering. The implication seems to be that the person is ritually placing his sins on the sacrificial animal so that God will forgive the sins when the animal is sacrificed.\n\n3) The language of “causing the sacrifice to become smoke on the altar” (see [1:9](../01/09.md)) pictures the sacrifice as being converted to smoke by the fire of the altar and arising to Yahweh in heaven, where he would smell the pleasant aroma of the burning sacrifice. As such, the pleasant smell was either a sign that Yahweh approved the sacrifice and would atone for the individual's sins and forgive him, or it functioned as a necessary requirement for the acceptance of the individual's offering.\n\n## Important Figures of Speech in This Chapter\nThis chapter includes three primary figures of speech that may prove difficult to translate but are important to understanding the chapter. These include 1) the phrase, “to the face of Yahweh,” 2) the phrase, “a pleasing smell to Yahweh,” and 3) the way of referring to the priests as “the sons of Aaron.”\n\n### ”To the face of Yahweh”\nThroughout this chapter and the book as a whole, the author of Leviticus uses the expression “to the face of Yahweh” to mean “where Yahweh sees” or “in the sight of Yahweh” or “in the presence of Yahweh,” so that “to the face of” is similar to the English preposition “before.” In this position, the person or object receives Yahweh's attention, perspective, and judgment. In the context of Leviticus, being “to the face of Yahweh” means to be within the sacred area of the tent of meeting, either in the sense of the location directly in front of the tent in which Yahweh resided, or in the sense of being in the presence of Yahweh within the tent of meeting. (See [1:3–12](../01/03.md).) You can translate either sense of this expression as “in the presence of Yahweh” or simply as “before Yahweh.”\n\n### “Pleasing smell to Yahweh”\nAs mentioned previously, throughout this chapter, the priest is instructed to “cause the sacrifice to become smoke on the altar.” This refers to burning the sacrifice in a way that causes smoke to go up, picturing the sacrifice as being converted to pleasant-smelling smoke by the fire and arising to Yahweh in heaven, where he would smell the smoke and be pleased. That the sacrifice was accompanied by the gift of the pleasant-smelling smoke of the sacrifice was apparently crucial to the acceptance of the offering as an appropriate sacrifice on the individual's behalf, as it is mentioned several times in this chapter. (See [1:9–17](../01/09.md).)\n\n### “The sons of Aaron”\nThroughout Leviticus, but especially in this chapter, the priests are referred to by the expression “the sons of Aaron.” Occasionally, the expression is “the sons of Aaron, the priests” (as in [1:5–11](../01/05.md)). Once in this chapter the expression is altered to emphasize that it is Aaron who is the original priest, through the phrase “the sons of Aaron.” (See [1:7](../01/07.md).) As the General Introduction to Leviticus discusses, at the time when Yahweh spoke to Moses from the tent of meeting, the priests literally were the sons of Aaron, as it was Aaron who was the first high priest. But the instructions in the book also applied to future generations, when the term “sons” would be a way of referring to the priests as Aaron's descendants (with the exception of Leviticus chapters 8–10). Here and throughout the book, if it would be clearer in your language, in your translation you could generally use the term “descendants,” which would apply to both the original priests and to their successors.\n\n## Other Possible Translation Difficulties in This Chapter\nIn addition to these important figures of speech, this chapter features several translation difficulties, including 1) the unclear referent of pronouns, 2) the switching between second and third-person address, 3) the use of a verb and a related noun (cognate-accusatives), 4) the use of a future form to indicate a request or command, and 5) the use of specific, technical sacrificial language.\n\n### The referent of the pronouns\nThroughout this chapter, the author of Leviticus uses a third-person pronoun to refer to both the individual who offers the sacrifices and to the priest who performs the sacrifice. As such, it is often difficult (but not impossible) to infer which party performs which actions. In general, the sacrifice is presented to the priest, but the individual who presents the sacrifice is responsible for killing, properly butchering, and presenting the portions of the sacrificial animal to the priest, who will then arrange them on the altar's fire. The only exception to this pattern can be found in the instruction for offering a bird ([1:14–17](../01/14.md)), which specifies that it is the priest who brings the bird to the altar ([1:14](../01/14.md)) before, presumably, completing the preparation for its being burned on the altar as a burnt offering. The UST will indicate which party is the apparent referent of the pronoun.\n\n### Second and third-person address\nChapters 1 through 7 in their entirety are written as direct addresses to the people of God through Moses. As mentioned previously, Chapter 1 describes two hypothetical scenarios when an individual might offer three variations of the burnt offering. However, the form of the verb used to refer to the individual in this chapter varies in the second verse ([1:2](../01/02.md)). Initially, Yahweh addresses “a man from you” in the third-person, but then switches to a second-person address (“you shall offer”) to indicate the imperatival force of the statement. The ensuing string of third-person verbs ([1:3–17](../01/03.md)) carry the same imperatival weight as the initial second-person verb. Thus, because in this chapter the pronouns “his” and “he” refer to the person bringing an offering to Yahweh, they can be translated in the second person as is done in [1:2](../01/02.md) and as modeled by the UST. The pronoun used to refer to the individual who offers the sacrifice switches as follows:\n\n- Third-person: “When a man from you, when he presents” ([1:2](../01/02.md))\n- Second-person: “you shall present” ([1:2](../01/02.md))\n- Third-person: “If his offering” ([1:3–17](../01/03.md))\n\nAs previously discussed, if the switch from third-person forms to second-person and back would not be natural in your language, consider using either the second or third-person forms throughout. The UST models use of second-person forms for the entirety of this chapter, but the notes will often offer translation possibilities with third-person alternatives.\n\n### The use of a verb with a related noun (Cognate-accusatives)\nFor emphasis, the author of Leviticus often uses a verb with a related noun. In this chapter, the verb “to present” is related to the noun translated as “offering.” If your language can repeat words for emphasis, it would be appropriate in this context to repeat these words in a similar manner. +1:intro ecv8 0 # Leviticus 1 General Notes\n\n## Structure and Formatting\nIn Hebrew, this chapter begins with the word “And,” indicating a connection with the previous book (Exodus). This connection not only implies that the first five books of the Bible should be seen as a single unit, but it also situates Leviticus in the narrative setting of the book of Exodus, during the thirteenth month of the Israelite's wandering in the wilderness of Sinai.\n\nThe first chapter of Leviticus is comprised of two hypothetical scenarios representing three variations of the burnt offering:\nThe Burnt offering (1:1–17)\n1) a livestock animal ([1:2–13](../01/02.md))\n a) a bovine ([1:3–9](../01/03.md))\n b) a sheep or goat ([1:10–13](../01/10.md))\n2) a bird ([1:14–17](../01/14.md))\n\nAs such, the initial heading verse of each section begins with “If” and is followed by the prescribed steps of the sacrifice. Presumably, they are the same for each burnt offering, but more prescriptions are explicit for the first type of burnt offering, the bovine, probably because they are implied for the other two possible burnt offerings. The steps of the sacrificial process for burnt offerings are:\n\n1) Selecting a perfect, unblemished, and otherwise completely healthy animal ([1:3–14](../01/03.md))\n2) Presenting the animal at the entrance to the tent of meeting ([1:3](../01/03.md))\n3) Laying hands on the head of the animal ([1:4](../01/04.md))\n4) Killing the animal ([1:5–15](../01/05.md))\n5) Presenting and sprinkling the animal's blood on the altar ([1:5–15](../01/05.md))\n6) Skinning the animal ([1:6](../01/06.md))\n7) Butchering the animal into its appropriate pieces, usually the head, fat, intestines, and legs ([1:6–17](../01/06.md))\n8) Putting fire on the altar and arranging the wood ([1:7](../01/07.md))\n9) Arranging the pieces, specifically the head and the fat, of the sacrifice over the burning wood of the altar ([1:8–12](../01/08.md))\n10) Washing the legs and the intestines ([1:9–13](../01/09.md))\n11) Burning the entire animal in a way that causes smoke to go up ([1:9–17](../01/09.md)\n\n## Special Concepts in This Chapter\nSeveral concepts are crucial for understanding the laws in this chapter. They include: 1) technical sacrificial terminology, 2) atonement, 3) the importance of blood, and 4) the nature of ritual action.\n\n### Technical sacrificial terminology\nThroughout the book of Leviticus, the author employs several terms that have a specialized technical meaning in the context of sacrifices or that are only used in this context. In this chapter, such terms are 1) the “burnt offering” and 2) the “gift.”\n\n1) The burnt offering\nThe burnt offering was a particular sacrifice that could be offered by anyone for a variety of reasons. Its name is related to a verb that means “to go up” or ”to ascend,” suggesting that the sacrifice was to be converted into smoke by the fire and ascend to Yahweh in heaven, as the discussion on the verb phrase “to cause to become smoke” will suggest. Its function was to provide a sacrifice intended to bring about forgiveness for a wide variety of sins and unintentional mistakes that were not specifically covered by the other sacrifices discussed in the first seven chapters of Leviticus. The sacrifice required a perfect male animal that would be completely burned on the altar over a fire that was to be kept burning continually. (See [6:9–13](../06/09.md) for more details.) The sacrifice, when accepted by Yahweh, would provide atonement for the individual who offered it. See the book introduction for more information.\n\n2) The gift or offering made by fire\nThe word translated as “gift” in [1:9](../01/09.md), [1:13](../01/13.md), and [1:17](../01/17.md) and throughout the book of Leviticus is variously translated in modern English versions, usually with reference to an offering made by fire, based on the word's presumed relationship with the word for fire. However, some of the sacrifices referred to by this word are not burned on the altar (like the portions of the sacrifices that belonged to the priests in [7:30](../07/30.md) and [7:35–36](../07/35.md)), and many sacrifices, such as the purification offering, that are burned on the altar are not referred to by this term. Instead, this term simply refers to a gift offered to Yahweh that consists of food items. While you may see the phrase “fire offering” or “offering made by fire” in modern English translations, we suggest that you retain translation of the word as “gift.”\n\n### Atonement\nThe word translated as “atone” in the ULT is a technical term expressing the act of atonement that was carried out by the priest but always accomplished by Yahweh. Traditionally, it has been understood as a metaphor with the basic meaning of “to cover,” but more recently, some scholars have understood it to express the image of “to wipe.” If the former is correct, then the metaphor pictures the blood of the sacrifice as covering up the defiling impurity caused by sin. If the latter is correct, then the metaphor pictures the blood of the animal as a sort of ritual detergent that cleanses the person or object from the defiling presence of sin's impurity. Either way, the sacrifice offered by the priest on behalf of the individual or community is accepted in order to restore the relationship between the individual or community and Yahweh, a relationship that has been damaged or defiled because of sin. This is why so many of the laws concerning sacrifice end with the mention of the forgiveness of sins, which was the means by which the relationship with Yahweh could be restored. (See: [[rc://*/tw/dict/bible/kt/atonement]] and [[rc://*/tw/dict/bible/kt/priest]])\n\n### The importance of blood\nIn Leviticus 1, the blood of the animal is collected and applied, via sprinkling or splattering, to the sides of the altar upon which the burnt offering is placed. (See [1:5–15](../01/05.md).) This act, as explained above, has been variously understood, but it pictures the blood as cleansing the altar from the effects of sin. Blood was able to cleanse sacred space and God's people from the impurities of sin because of its ability to accomplish atonement by means of the life of the animal. (See [17:10–12](../17/10.md).) Because the blood contained the life of the animal, Yahweh forbade the eating of any animal blood. (See [7:26–27](../07/26.md), [17:10–14](../17/10.md), and [19:26](../19/26.md).)\n\n### Ritual actions\nThree actions in this chapter and throughout Leviticus are ritual in nature and picture important theological realities.\n\n1) The language of “presenting” throughout this chapter means not only bringing the sacrifice to the altar or the priest but also displaying the sacrifice “to the face of Yahweh,” that is, to Yahweh himself. This expression pictures the reality that these sacrifices were performed in the presence of Yahweh, literally in the vicinity of the sacred area where Yahweh lived among the Israelites while they were in the wilderness.\n\n2) This chapter features the ritual act of laying one's hands on the head of the sacrificial animal. This action is linked to the acceptance of the animal as an appropriate sacrifice on the individual's behalf. (See [1:4](../01/04.md).) As a symbolic act, the laying of hands identifies the individual with the animal he is offering. The implication seems to be that the person is ritually placing his sins on the sacrificial animal so that God will forgive the sins when the animal is sacrificed.\n\n3) The language of “causing the sacrifice to become smoke on the altar” (see [1:9](../01/09.md)) pictures the sacrifice as being converted to smoke by the fire of the altar and arising to Yahweh in heaven, where he would smell the pleasant aroma of the burning sacrifice. As such, the pleasant smell was either a sign that Yahweh approved the sacrifice and would atone for the individual's sins and forgive him, or it functioned as a necessary requirement for the acceptance of the individual's offering.\n\n## Important Figures of Speech in This Chapter\nThis chapter includes three primary figures of speech that may prove difficult to translate but are important to understanding the chapter. These include 1) the phrase, “to the face of Yahweh,” 2) the phrase, “a pleasing smell to Yahweh,” and 3) the way of referring to the priests as “the sons of Aaron.”\n\n### ”To the face of Yahweh”\nThroughout this chapter and the book as a whole, the author of Leviticus uses the expression “to the face of Yahweh” to mean “where Yahweh sees” or “in the sight of Yahweh” or “in the presence of Yahweh,” so that “to the face of” is similar to the English preposition “before.” In this position, the person or object receives Yahweh's attention, perspective, and judgment. In the context of Leviticus, being “to the face of Yahweh” means to be within the sacred area of the tent of meeting, either in the sense of the location directly in front of the tent in which Yahweh resided, or in the sense of being in the presence of Yahweh within the tent of meeting. (See [1:3–12](../01/03.md).) You can translate either sense of this expression as “in the presence of Yahweh” or simply as “before Yahweh.”\n\n### “Pleasing smell to Yahweh”\nAs mentioned previously, throughout this chapter, the priest is instructed to “cause the sacrifice to become smoke on the altar.” This refers to burning the sacrifice in a way that causes smoke to go up, picturing the sacrifice as being converted to pleasant-smelling smoke by the fire and arising to Yahweh in heaven, where he would smell the smoke and be pleased. That the sacrifice was accompanied by the gift of the pleasant-smelling smoke of the sacrifice was apparently crucial to the acceptance of the offering as an appropriate sacrifice on the individual's behalf, as it is mentioned several times in this chapter. (See [1:9–17](../01/09.md).)\n\n### “The sons of Aaron”\nThroughout Leviticus, but especially in this chapter, the priests are referred to by the expression “the sons of Aaron.” Occasionally, the expression is “the sons of Aaron, the priests” (as in [1:5–11](../01/05.md)). Once in this chapter the expression is altered to emphasize that it is Aaron who is the original priest, through the phrase “the sons of Aaron.” (See [1:7](../01/07.md).) As the General Introduction to Leviticus discusses, at the time when Yahweh spoke to Moses from the tent of meeting, the priests literally were the sons of Aaron, as it was Aaron who was the first high priest. But the instructions in the book also applied to future generations, when the term “sons” would be a way of referring to the priests as Aaron's descendants (with the exception of Leviticus chapters 8–10). Here and throughout the book, if it would be clearer in your language, in your translation you could generally use the term “descendants,” which would apply to both the original priests and to their successors.\n\n## Other Possible Translation Difficulties in This Chapter\nIn addition to these important figures of speech, this chapter features several translation difficulties, including 1) the unclear referent of pronouns, 2) the switching between second and third-person address, 3) the use of a verb and a related noun (cognate-accusatives), 4) the use of a future form to indicate a request or command, and 5) the use of specific, technical sacrificial language.\n\n### The referent of the pronouns\nThroughout this chapter, the author of Leviticus uses a third-person pronoun to refer to both the individual who offers the sacrifices and to the priest who performs the sacrifice. As such, it is often difficult (but not impossible) to infer which party performs which actions. In general, the sacrifice is presented to the priest, but the individual who presents the sacrifice is responsible for killing, properly butchering, and presenting the portions of the sacrificial animal to the priest, who will then arrange them on the altar's fire. The only exception to this pattern can be found in the instruction for offering a bird ([1:14–17](../01/14.md)), which specifies that it is the priest who brings the bird to the altar ([1:14](../01/14.md)) before, presumably, completing the preparation for its being burned on the altar as a burnt offering. The UST will indicate which party is the apparent referent of the pronoun.\n\n### Second and third-person address\nChapters 1 through 7 in their entirety are written as direct addresses to the people of God through Moses. As mentioned previously, Chapter 1 describes two hypothetical scenarios when an individual might offer three variations of the burnt offering. However, the form of the verb used to refer to the individual in this chapter varies in the second verse ([1:2](../01/02.md)). Initially, Yahweh addresses “a man from you” in the third-person, but then switches to a second-person address (“you shall offer”) to indicate the imperatival force of the statement. The ensuing string of third-person verbs ([1:3–17](../01/03.md)) carry the same imperatival weight as the initial second-person verb. Thus, because in this chapter the pronouns “his” and “he” refer to the person bringing an offering to Yahweh, they can be translated in the second person as is done in [1:2](../01/02.md) and as modeled by the UST. The pronoun used to refer to the individual who offers the sacrifice switches as follows:\n\n- Third-person: “When a man from you, when he presents” ([1:2](../01/02.md))\n- Second-person: “you shall present” ([1:2](../01/02.md))\n- Third-person: “If his offering” ([1:3–17](../01/03.md))\n\nAs previously discussed, if the switch from third-person forms to second-person and back would not be natural in your language, consider using either the second or third-person forms throughout. The UST models use of second-person forms for the entirety of this chapter, but the notes will often offer translation possibilities with third-person alternatives.\n\n### The use of a verb with a related noun (Cognate-accusatives)\nFor emphasis, the author of Leviticus often uses a verb with a related noun. In this chapter, the verb “to present” is related to the noun translated as “offering.” If your language can repeat words for emphasis, it would be appropriate in this context to repeat these words in a similar manner. 1:1 y78a rc://*/ta/man/translate/figs-possession מֵ⁠אֹ֥הֶל מוֹעֵ֖ד 1 The author of Leviticus is using the possessive to describe Yahweh's **meeting** with Moses (and, by extension, the whole people) within the physical location of the **tent.** If this is not clear in your language, you could use an adjective that better describes the locale of divine presence. Alternative translation: “from the tent where Yahweh met with Moses and lived among the Israelites” 1:1 zbz1 rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹֽר 1 The word translated as **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. Alternate Translation: "and he said" 1:1-2 rivr rc://*/ta/man/translate/figs-quotesinquotes לֵ⁠אמֹֽר & דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְ⁠אָמַרְתָּ֣ אֲלֵ⁠הֶ֔ם 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation, with a period before: “He told Moses to speak to the sons of Israel and to say to them” @@ -50,7 +50,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 1:15 wzo5 rc://*/ta/man/translate/translate-symaction וְ⁠נִמְצָ֣ה דָמ֔⁠וֹ עַ֖ל קִ֥יר הַ⁠מִּזְבֵּֽחַ׃ 1 Draining **its blood on the side of the altar** as a symbolic action to show that the life of the sacrificed animal is being given to Yahweh. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote. Alternate translation: “The priest must cause the life-blood of the sacrifice to drip down the walls of the altar” 1:16 zqs8 rc://*/ta/man/translate/translate-unknown אֶת־ מֻרְאָת֖⁠וֹ 1 A **craw** is the pouch in a bird’s throat where pre-digested food is stored. If your language has its own term for this anatomical feature, consider using that word here. If not, you could use a general expression. Alternate translation: “the bird’s throat pouch” 1:16 x63v rc://*/ta/man/translate/writing-pronouns וְ⁠הִשְׁלִ֨יךְ אֹתָ֜⁠הּ 1 The word **it** refers to the **craw**, but since the priest is supposed to **throw it beside the altar** along with the **feathers**, it may be more natural in your language to use the plural pronoun “them,” as modeled by the UST. -2:intro t6wy 0 # Leviticus 2 General Notes\n## Structure and Formatting\nThis chapter gives instructions about how to make a grain offering. The “And” of 2:1 indicates that the laws of Leviticus 1 are continuing. Yahweh continues telling Moses how the people should offer sacrifices. In outline form, the structure of the chapter can be displayed as follows:\n\n1) The grain offering (2:1–16)\n I. Offerings of raw flour (2:1–3)\n II. Offerings that are baked, pan-fried, or deep-fried (2:4–10)\n i. Baked (2:4)\n ii. Pan-fried on the griddle (2:5–6)\n iii. Deep-fried in a pan (2:7)\n iv. Law for offering (2:8–10)\n III. Laws regarding leaven, honey, and salt (2:11–13)\n i. Prohibition against burning leaven or honey (2:11–12)\n ii. Prescription for including salt (2:13)\n IV. Offerings of grains (2:14–16)\n\n## Translation Issues in This Chapter\n### The number and person of pronouns\nIn the address to the Israelites, the author of Leviticus is known for abruptly switching the person, number, and occasionally the gender of pronouns and verbal forms that refer to the person offering sacrifices. In Leviticus 1, it was suggested that any third-person singular pronouns that refer to the worshiper (and not to the priest) could be changed to second-person plural pronouns, based on the nature of the direct address and the presence of a second-person plural pronoun in [1:2](../01/02.md) and several times in the current chapter.\n\nThe pronouns referring to the worshiper switch person, gender, and number frequently. Verses 1–3 address the worshiper with a third-person singular pronoun. This switches to the second-person, singular pronoun in [2:4-8](../02/04.md). The worshiper is addressed in the third person in verse 8, but verse 11 marks a shift to the second person, this time in the plural. The plural pronouns continue throughout verses 11 and 12, but the author of Leviticus switches back to the second-person singular from verse 13 to the end of the chapter.\n\n1. Third-person (2:1–3)\n- “... when a person [third-person, feminine singular] presents ...” (2:1)\n- “... his [third-person, masculine singular] offering ...” (2:1)\n- “... and he [third-person, masculine singular] shall pour ...” (2:1)\n- “... and he [third-person, masculine singular] shall put ...” (2:1)\n- “... and he [third-person, masculine singular] shall bring ...” (2:2)\n\n2. Second-person (2:4–8)\n- “And if you [second-person, masculine singular] present ...” (2:4)\n- “And if your [second-person, masculine singular] offering ...” (2:5)\n- “Piece [second-person, singular imperative] it ...” (2:6)\n- “... and you [second-person, masculine singular] shall pour ...” (2:6)\n- “And if your [second-person, masculine singular] offering ...” (2:7)\n- “And you [second-person, masculine singular] shall bring ...” (2:8)\n\n3. Third-person (2:8–10)\n- “And he [third-person, masculine singular] shall present ...” (2:8)\n\n4. Second-person (2:11–15)\n- “Any grain offering that you [second-person, masculine plural] present ...” (2:11)\n- “... you [second-person, masculine plural] shall not cause to become smoke ...” (2:11)\n- “You [second-person, masculine plural] shall present ...” (2:12)\n- “...your [second-person, masculine singular] grain offerings ...” (2:13)\n- “... you [second-person, masculine singular] shall salt ...” (2:13)\n- “... you [second-person, masculine singular] shall not omit ...” (2:13)\n- “... the covenant of your [second-person, masculine singular] God ...” (2:13)\n- “... your [second-person, masculine singular] offerings ...” (2:13)\n- “... you [second-person, masculine singular] shall present ...” (2:13)\n- “And if you [second-person, masculine singular] present ...” (2:14)\n- “... you [second-person, masculine singular] shall present ...” (2:14)\n- “... your [second-person, masculine singular] first ripe grains ...” (2:14)\n- “And you [second-person, masculine singular] shall put ...” (2:15)\n- “... and you [second-person, masculine singular] shall place ...” (2:15)\n\n## Religious and Cultural Concepts in This Chapter\nThis chapter introduces several key concepts that are relevant to proper translation, including the sacrifice of the grain offering, which includes the offering of flour, oil, and incense, the concept of the memorial portion, and the identification of yeast and leaven.\n\n### Grain offering\nThe grain offering was a specialized sacrifice consisting of an offering of harvested grain, usually wheat or barley. The grain offering sometimes accompanied the burnt offering. (See [14:20](../14/20.md).) It is unclear whether the grain offering provided atonement by itself or whether it could only accomplish atonement when presented with the burnt offering or as a substitute for the purification offering for those who could not afford the animals required for that sacrifice. (See [5:11–13](../05/11.md).) In any case, the grain offering could be offered dry (that is, not mixed with olive oil, [7:10](../07/10.md)) or mixed with olive oil, or it could be baked in an oven or prepared in a griddle or pan. If the offering of grain were something baked in an oven, the prescribed offering would consist of a loaf of unleavened bread that had been made by kneading the flour with olive oil, or a wafer that had been copiously covered in olive oil. (See [2:4](../02/04.md).) Alternatively, grain offerings could be prepared by pan-frying the flour and olive oil on a griddle ([2:5](../02/05.md)) or deep-frying the flour and olive oil in a pan ([2:7](../02/07.md)). Furthermore, crushed portions of fresh grain that had been roasted with fire constituted an acceptable grain offering. (See [2:14–16](../02/14.md).) A portion of the offering was crumbled and completely burned on the altar, resulting in pleasant-smelling smoke that rose to Yahweh in heaven. The remainder of the grain offering, however, belonged to the priests and the male descendants of Aaron for food. (See [2:3](../02/03.md), [2:10](../02/10.md), and [7:14–18](../07/14.md).) See the Book Introduction for more information.\n\n### Flour\nThe term translated as “flour” in the ULT and “wheat flour” in the UST is the agricultural product made from the production of wheat grains. (See [Exodus 29:2](../exo/29/02.md), and [2 Kings 7:16](../2ki/07/16.md), where is it contrasted with barley.) However, according to some rabbinic sources, the precise commodity referred to in this chapter and elsewhere in Leviticus is the large chunks of crushed grains that remain in the sieve after the grains had been dried, winnowed, and crushed. Since flour would connote the fine powder that falls through the sieve, what remains is more accurately called “grits” or “semolina.” (See [1 Kings 5:2](../1ki/05/02.md), where grits or semolina is contrasted with flour.) However, since this culinary term is not present in many cultures, the term “flour” has been retained. We suggest that you use in your translation whatever word your language has to describe the large chunks of crushed grains that remain in the sieve after the grains have been dried, winnowed, and crushed.\n\n### Oil\nThe term translated as “oil” in the ULT and “olive oil” in the UST refers to the agricultural product made from crushing large quantities of olives into a fine, smooth oil. This oil was used for cooking and baking. (See [2:4–7](../02/04.md).) It provided fuel for lanterns. (See [Exod 35:8](../exo/35/08.md) and [Exod 35:14–15](../exo/35/14.md).) It also retained symbolic importance as a way of anointing and dedicating sacred objects, priests, and kings. (For sacred objects, see [Genesis 28:18](../gen/28/18.md), for priests, see [Exodus 29:7](../exo/29/07.md) and [Leviticus 8:12](../08/12.md), [Leviticus 8:28-30](../08/28.md), and [Leviticus 21:10](../21/10.md), and for kings, see [1 Samuel 10:1](../1sa/10/01.md) and [1 Sam 16:13](../1sa/16/13.md).) In this chapter, in addition to being present in most of the grain offerings, olive oil was presented with the grain offering in whatever form it took.\n\n### Incense\nScholarly sources suggest that the substance that was burned in ritual spaces for its fragrance was an expensive fragrant gum resin tapped from three species of the Boswellia tree, native only to southern Arabia and Somaliland. (See Jeremiah [6:20](../jer/06/20.md).) The burning of this substance was required with all grain offerings, regardless of the manner of their preparation. Because both grain offerings and animal offerings provided a pleasing aroma to Yahweh, the addition of incense with grain offerings was to distinguish them from the animal sacrifices or burnt offerings. (See Chapter 1.) Whereas the olive oil was to be poured all over the grain offerings, the incense was to be placed on top of it, apparently in a large lump. Then the raw flour (or other kind of grain offering) would be mixed with the olive oil and the lump of incense in the priest’s hand as he took a large handful. (See [2:2](../02/02.md).) These ingredients would then be completely burned on the altar and converted into pleasant-smelling smoke, which, when it went up to Yahweh, would please Yahweh and so mark the completion of an acceptable sacrifice.\n\n### The memorial portion\nThe memorial portion of the grain offering refers to the portion that the priest designates to be burned completely on the altar as a sacrifice to Yahweh, as opposed to the portion that will remain as food for the priests to eat. If the offering was raw flour, the priest would lift out a handful of the flour mixed with olive oil and all the incense that was placed on it. If the offering was baked, pan-fried, or deep-fried, the priest would take a portion and crumble it on the altar. These portions that were designated to be burned on the altar constituted the memorial portion. As such, by being completely burned on the altar, this portion represented the entire offering.\n\n### Yeast and leaven\nIn Leviticus 2, the word leaven refers to a lump of dough made from flour and other common ingredients, usually salt and oil, that contains a live leaven culture in the form of wild, natural yeast as its raising agent. The term yeast refers to the microscopic organism consisting of single oval cells that reproduce by budding and are capable of converting sugar into alcohol and carbon dioxide. In the ancient world, yeast was a common household raising agent used in the baking of bread. However, because store-bought, commercial yeast in the form of a dried, deactivated culture that is routinely added to individual batches of dough is a familiar, modern invention, the ULT has chosen the less anachronistic term “leaven culture.” This term reflects the slow process of growing wild, naturally occurring yeast from a single, small batch of dough, forming a leaven that would be added to other larger batches of dough. The wild yeast in the leaven would multiply and affect the rest of the larger batch of dough until the entire batch was considered to be leavened.\n\nIn Leviticus, grain offerings, whether baked or fried, that were made using “leaven” or included “leaven culture” were expressly forbidden to be burned on the altar, along with grain offerings made with honey. Instead, as Leviticus 2:12 expresses, grain offerings that included either “leaven culture” or “honey” could be offered as first fruit offerings that were not burned on the altar. Eating or baking with “leaven” was forbidden during the events of the first Passover in Egypt before the Exodus and, specifically, during the annual festival of Unleavened Bread (See: [[rc://*/tw/dict/bible/kt/passover]]). Yahweh informs Moses that the practice of excluding leaven and leaven culture from one's diet should serve as a sign and memorial to the people of Israel that reminds them of God's mighty acts of salvation in the Exodus and encourages them to obey his commandments. (See [Exod 13:5–10](../exo/13/05.md).) It should be noted that it was not always unlawful to eat food products made with leaven or leaven culture, but that the proscription only applied during special feasts and holidays associated with the Exodus. +2:intro t6wy 0 # Leviticus 2 General Notes\n\n## Structure and Formatting\nThis chapter gives instructions about how to make a grain offering. The “And” of 2:1 indicates that the laws of Leviticus 1 are continuing. Yahweh continues telling Moses how the people should offer sacrifices. In outline form, the structure of the chapter can be displayed as follows:\n\n1) The grain offering (2:1–16)\n I. Offerings of raw flour (2:1–3)\n II. Offerings that are baked, pan-fried, or deep-fried (2:4–10)\n i. Baked (2:4)\n ii. Pan-fried on the griddle (2:5–6)\n iii. Deep-fried in a pan (2:7)\n iv. Law for offering (2:8–10)\n III. Laws regarding leaven, honey, and salt (2:11–13)\n i. Prohibition against burning leaven or honey (2:11–12)\n ii. Prescription for including salt (2:13)\n IV. Offerings of grains (2:14–16)\n\n## Translation Issues in This Chapter\n\n### The number and person of pronouns\nIn the address to the Israelites, the author of Leviticus is known for abruptly switching the person, number, and occasionally the gender of pronouns and verbal forms that refer to the person offering sacrifices. In Leviticus 1, it was suggested that any third-person singular pronouns that refer to the worshiper (and not to the priest) could be changed to second-person plural pronouns, based on the nature of the direct address and the presence of a second-person plural pronoun in [1:2](../01/02.md) and several times in the current chapter.\n\nThe pronouns referring to the worshiper switch person, gender, and number frequently. Verses 1–3 address the worshiper with a third-person singular pronoun. This switches to the second-person, singular pronoun in [2:4-8](../02/04.md). The worshiper is addressed in the third person in verse 8, but verse 11 marks a shift to the second person, this time in the plural. The plural pronouns continue throughout verses 11 and 12, but the author of Leviticus switches back to the second-person singular from verse 13 to the end of the chapter.\n\n1. Third-person (2:1–3)\n- “... when a person [third-person, feminine singular] presents ...” (2:1)\n- “... his [third-person, masculine singular] offering ...” (2:1)\n- “... and he [third-person, masculine singular] shall pour ...” (2:1)\n- “... and he [third-person, masculine singular] shall put ...” (2:1)\n- “... and he [third-person, masculine singular] shall bring ...” (2:2)\n\n2. Second-person (2:4–8)\n- “And if you [second-person, masculine singular] present ...” (2:4)\n- “And if your [second-person, masculine singular] offering ...” (2:5)\n- “Piece [second-person, singular imperative] it ...” (2:6)\n- “... and you [second-person, masculine singular] shall pour ...” (2:6)\n- “And if your [second-person, masculine singular] offering ...” (2:7)\n- “And you [second-person, masculine singular] shall bring ...” (2:8)\n\n3. Third-person (2:8–10)\n- “And he [third-person, masculine singular] shall present ...” (2:8)\n\n4. Second-person (2:11–15)\n- “Any grain offering that you [second-person, masculine plural] present ...” (2:11)\n- “... you [second-person, masculine plural] shall not cause to become smoke ...” (2:11)\n- “You [second-person, masculine plural] shall present ...” (2:12)\n- “...your [second-person, masculine singular] grain offerings ...” (2:13)\n- “... you [second-person, masculine singular] shall salt ...” (2:13)\n- “... you [second-person, masculine singular] shall not omit ...” (2:13)\n- “... the covenant of your [second-person, masculine singular] God ...” (2:13)\n- “... your [second-person, masculine singular] offerings ...” (2:13)\n- “... you [second-person, masculine singular] shall present ...” (2:13)\n- “And if you [second-person, masculine singular] present ...” (2:14)\n- “... you [second-person, masculine singular] shall present ...” (2:14)\n- “... your [second-person, masculine singular] first ripe grains ...” (2:14)\n- “And you [second-person, masculine singular] shall put ...” (2:15)\n- “... and you [second-person, masculine singular] shall place ...” (2:15)\n\n## Religious and Cultural Concepts in This Chapter\nThis chapter introduces several key concepts that are relevant to proper translation, including the sacrifice of the grain offering, which includes the offering of flour, oil, and incense, the concept of the memorial portion, and the identification of yeast and leaven.\n\n### Grain offering\nThe grain offering was a specialized sacrifice consisting of an offering of harvested grain, usually wheat or barley. The grain offering sometimes accompanied the burnt offering. (See [14:20](../14/20.md).) It is unclear whether the grain offering provided atonement by itself or whether it could only accomplish atonement when presented with the burnt offering or as a substitute for the purification offering for those who could not afford the animals required for that sacrifice. (See [5:11–13](../05/11.md).) In any case, the grain offering could be offered dry (that is, not mixed with olive oil, [7:10](../07/10.md)) or mixed with olive oil, or it could be baked in an oven or prepared in a griddle or pan. If the offering of grain were something baked in an oven, the prescribed offering would consist of a loaf of unleavened bread that had been made by kneading the flour with olive oil, or a wafer that had been copiously covered in olive oil. (See [2:4](../02/04.md).) Alternatively, grain offerings could be prepared by pan-frying the flour and olive oil on a griddle ([2:5](../02/05.md)) or deep-frying the flour and olive oil in a pan ([2:7](../02/07.md)). Furthermore, crushed portions of fresh grain that had been roasted with fire constituted an acceptable grain offering. (See [2:14–16](../02/14.md).) A portion of the offering was crumbled and completely burned on the altar, resulting in pleasant-smelling smoke that rose to Yahweh in heaven. The remainder of the grain offering, however, belonged to the priests and the male descendants of Aaron for food. (See [2:3](../02/03.md), [2:10](../02/10.md), and [7:14–18](../07/14.md).) See the Book Introduction for more information.\n\n### Flour\nThe term translated as “flour” in the ULT and “wheat flour” in the UST is the agricultural product made from the production of wheat grains. (See [Exodus 29:2](../exo/29/02.md), and [2 Kings 7:16](../2ki/07/16.md), where is it contrasted with barley.) However, according to some rabbinic sources, the precise commodity referred to in this chapter and elsewhere in Leviticus is the large chunks of crushed grains that remain in the sieve after the grains had been dried, winnowed, and crushed. Since flour would connote the fine powder that falls through the sieve, what remains is more accurately called “grits” or “semolina.” (See [1 Kings 5:2](../1ki/05/02.md), where grits or semolina is contrasted with flour.) However, since this culinary term is not present in many cultures, the term “flour” has been retained. We suggest that you use in your translation whatever word your language has to describe the large chunks of crushed grains that remain in the sieve after the grains have been dried, winnowed, and crushed.\n\n### Oil\nThe term translated as “oil” in the ULT and “olive oil” in the UST refers to the agricultural product made from crushing large quantities of olives into a fine, smooth oil. This oil was used for cooking and baking. (See [2:4–7](../02/04.md).) It provided fuel for lanterns. (See [Exod 35:8](../exo/35/08.md) and [Exod 35:14–15](../exo/35/14.md).) It also retained symbolic importance as a way of anointing and dedicating sacred objects, priests, and kings. (For sacred objects, see [Genesis 28:18](../gen/28/18.md), for priests, see [Exodus 29:7](../exo/29/07.md) and [Leviticus 8:12](../08/12.md), [Leviticus 8:28-30](../08/28.md), and [Leviticus 21:10](../21/10.md), and for kings, see [1 Samuel 10:1](../1sa/10/01.md) and [1 Sam 16:13](../1sa/16/13.md).) In this chapter, in addition to being present in most of the grain offerings, olive oil was presented with the grain offering in whatever form it took.\n\n### Incense\nScholarly sources suggest that the substance that was burned in ritual spaces for its fragrance was an expensive fragrant gum resin tapped from three species of the Boswellia tree, native only to southern Arabia and Somaliland. (See Jeremiah [6:20](../jer/06/20.md).) The burning of this substance was required with all grain offerings, regardless of the manner of their preparation. Because both grain offerings and animal offerings provided a pleasing aroma to Yahweh, the addition of incense with grain offerings was to distinguish them from the animal sacrifices or burnt offerings. (See Chapter 1.) Whereas the olive oil was to be poured all over the grain offerings, the incense was to be placed on top of it, apparently in a large lump. Then the raw flour (or other kind of grain offering) would be mixed with the olive oil and the lump of incense in the priest’s hand as he took a large handful. (See [2:2](../02/02.md).) These ingredients would then be completely burned on the altar and converted into pleasant-smelling smoke, which, when it went up to Yahweh, would please Yahweh and so mark the completion of an acceptable sacrifice.\n\n### The memorial portion\nThe memorial portion of the grain offering refers to the portion that the priest designates to be burned completely on the altar as a sacrifice to Yahweh, as opposed to the portion that will remain as food for the priests to eat. If the offering was raw flour, the priest would lift out a handful of the flour mixed with olive oil and all the incense that was placed on it. If the offering was baked, pan-fried, or deep-fried, the priest would take a portion and crumble it on the altar. These portions that were designated to be burned on the altar constituted the memorial portion. As such, by being completely burned on the altar, this portion represented the entire offering.\n\n### Yeast and leaven\nIn Leviticus 2, the word leaven refers to a lump of dough made from flour and other common ingredients, usually salt and oil, that contains a live leaven culture in the form of wild, natural yeast as its raising agent. The term yeast refers to the microscopic organism consisting of single oval cells that reproduce by budding and are capable of converting sugar into alcohol and carbon dioxide. In the ancient world, yeast was a common household raising agent used in the baking of bread. However, because store-bought, commercial yeast in the form of a dried, deactivated culture that is routinely added to individual batches of dough is a familiar, modern invention, the ULT has chosen the less anachronistic term “leaven culture.” This term reflects the slow process of growing wild, naturally occurring yeast from a single, small batch of dough, forming a leaven that would be added to other larger batches of dough. The wild yeast in the leaven would multiply and affect the rest of the larger batch of dough until the entire batch was considered to be leavened.\n\nIn Leviticus, grain offerings, whether baked or fried, that were made using “leaven” or included “leaven culture” were expressly forbidden to be burned on the altar, along with grain offerings made with honey. Instead, as Leviticus 2:12 expresses, grain offerings that included either “leaven culture” or “honey” could be offered as first fruit offerings that were not burned on the altar. Eating or baking with “leaven” was forbidden during the events of the first Passover in Egypt before the Exodus and, specifically, during the annual festival of Unleavened Bread (See: [[rc://*/tw/dict/bible/kt/passover]]). Yahweh informs Moses that the practice of excluding leaven and leaven culture from one's diet should serve as a sign and memorial to the people of Israel that reminds them of God's mighty acts of salvation in the Exodus and encourages them to obey his commandments. (See [Exod 13:5–10](../exo/13/05.md).) It should be noted that it was not always unlawful to eat food products made with leaven or leaven culture, but that the proscription only applied during special feasts and holidays associated with the Exodus. 2:1 dk2w rc://*/ta/man/translate/writing-poetry וְ⁠נֶ֗פֶשׁ כִּֽי־תַקְרִ֞יב קָרְבַּ֤ן מִנְחָה֙ לַֽ⁠יהוָ֔ה & קָרְבָּנ֑⁠וֹ 1 Here a verb and its object come from the same root. The word **presents** translates a verb that is related to the noun translated as **offering**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. 2:1 c9yl rc://*/ta/man/translate/figs-123person וְ⁠נֶ֗פֶשׁ כִּֽי־תַקְרִ֞יב קָרְבַּ֤ן מִנְחָה֙ לַֽ⁠יהוָ֔ה & קָרְבָּנ֑⁠וֹ 1 As the General Introduction to Leviticus discusses, the book often speaks of the Israelites in the third person, even though it is a direct address. Here and throughout the book, if it would be helpful in your language, you could use the second person in your translation. 2:1 te9y rc://*/ta/man/translate/figs-declarative סֹ֖לֶת יִהְיֶ֣ה קָרְבָּנ֑⁠וֹ וְ⁠יָצַ֤ק עָלֶ֨י⁠הָ֙ שֶׁ֔מֶן וְ⁠נָתַ֥ן עָלֶ֖י⁠הָ לְבֹנָֽה׃ 1 As the General Introduction discusses, Leviticus often uses future statements to give instructions or commands. If it would be helpful in your language, here and throughout the book you could translate these future statements using command or instruction forms. Alternate translation: “his offering should be flour. And he should pour oil on it, and he should put incense on it” @@ -92,7 +92,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 2:13 hl5q מֶ֚לַח בְּרִ֣ית אֱלֹהֶ֔י⁠ךָ 1 Alternate translation: “the salt that preserves food and so should remind you of the binding and permanent nature of God’s covenant with you” 2:14 hq1w rc://*/ta/man/translate/figs-activepassive אָבִ֞יב קָל֤וּי בָּ⁠אֵשׁ֙ 1 If your language does not use this passive form, you can state this in another way that is natural in your language. Alternate translation: “a tender ear that you have roasted over a fire” 2:16 ok9p rc://*/ta/man/translate/figs-explicit וְ⁠הִקְטִ֨יר הַ⁠כֹּהֵ֜ן אֶת־אַזְכָּרָתָ֗⁠הּ 1 See how you translated the similar expression in [1:9](../01/09.md) and [2:2](../02/02.md). Alternate translation: “And the priest shall cause the memorial portion to become smoke on the altar and ascend toward God in heaven” -3:intro ur1s 0 # Leviticus 3 General Notes\n## Structure and Formatting\nThis chapter gives laws about how an Israelite might offer a peace offering. In a similar fashion to the burnt offerings described in Leviticus 1, here Yahweh provides laws for sacrifices of peace offerings consisting of a bovine, whether male or female (3:1–5), or a flock animal, whether a lamb (3:6–11) or a goat (3:12–16). The chapter ends with an enduring statute, applicable to any Israelite, regardless of age or location. This statute forbids consuming any fat or blood (3:17). In outline form, the structure of Chapter 3 is as follows:\n\n 1) The peace offering (3:1–17)\n I. Offering a bovine (3:1–5)\n II. Offering a flock animal (3:6–16)\n i. a sheep (3:6–11)\n ii. a goat (3:12–16)\n III. Proscription against eating blood or fat (3:17)\n\n## Special Concepts in This Chapter\n### Fat and the innards\nIn ancient times, the fat of an animal was considered the best part of the animal to eat. Therefore, certain fat portions of an animal that was sacrificed belonged exclusively to Yahweh. These were never to be eaten but rather were to be offered on the fire and converted into pleasant-smelling smoke that rose to Yahweh in heaven. The fat portions and internal organs that were to be removed for burning that are referred to in this chapter include:\n\n- For bovine, sheep, and goats:\n- the fat covering the innards. This refers to what is known as caul fat, or the thin layer of fat that covers over all of the internal organs in the abdomen of bovines and flock animals. (See in [3:3–14](../03/03.md).) \n\n- the fat that is on the innards. This refers to what is known as visceral fat, or the thick, chunks of fat that are directly adhered to the internal organs, especially the stomach, liver, and kidneys. This specifically includes the fat that is connected to the two kidneys and the two kidneys themselves. (See [3:4–15](../03/04.md).)\n- the lobe on the liver. This refers to one of the four bunches of liver tissue on an animal’s liver, along with the liver itself. \n\nFor sheep only, in addition to the portions of fat and organs listed above, the worshiper who offered the sacrifice was to include all the fat of the sheep, wherever it was found, but especially the fatty tail. This term refers to the choice portion of fat attached to the short tail of the sheep, which was to be removed in one piece near the end of the spine. (See [3:9](../03/09.md).) These portions of fat were to be carefully removed by the person offering the sacrifice and presented to the priest to be burned on the altar. It may be that your language does not have specific terms for these portions of fat. If that is the case, consider using general expressions.\n\n### Ritual action\nThis chapter, much like Leviticus 1, includes several ritual actions that are suggestive of deeper theological actions and must be understood in order to properly translate the chapter. They include 1) the laying of hands on an animal, 2) the splashing and sprinkling of blood, and 3) the act of burning a sacrifice in a way that causes smoke to go up.\n\n1) Laying hands on the animal\nThis chapter features the symbolic act of laying one's hands on the head of the sacrificial animal. This action is linked to the acceptance of the animal as an appropriate sacrifice on the individual's behalf. (See [1:4](../01/04.md).) As a symbolic act, the laying of hands apparently identifies the individual with the animal he is offering. The implication seems to be that the person is ritually placing his sins on the sacrificial animal so that God will forgive the sins when the animal is sacrificed.\n\n2) Splashing and sprinkling blood\nThe ritual action of splashing the blood of the animal on the altar is frequent in animal sacrifices in Leviticus. In Chapter 3, as in Chapter 1, the blood of the animal is collected and applied via splattering or splashing to the sides of the altar upon which the burnt offering is placed. (See [1:5](../01/05.md), [1:11](../01/11.md) and [1:15](../01/15.md).) In Chapter 1 and Chapter 3, the blood appears to have been splashed or splattered against the side of the altar. (See [1:5](../01/05.md), [1:11](../01/11.md), and [3:2](../03/02.md), [3:8](../03/08.md), and [3:13](../03/13.md).) In chapters 4, 5 and 6, the blood will be sprinkled. (See [4:6](../04/06.md), [4:17](../04/17.md), [5:9](../05/09.md), and [6:24](../06/24.md).) It may be put on the horns of the altar or poured out at the base of the altar.(See [4:7](../04/07.md), [4:18](../04/18.md), [4:25](../04/25.md), [4:30](../04/30.md), and [4:34](../04/34.md).) In the case of birds, the blood would be drained out or squeezed out on either the side of the altar or on the base of the altar. (See [1:15](../01/15.md) and [5:9](../05/09.md).) The blood was the life of the animal. (See [17:11](../17/11.md).) It was given by God to purify ritually and to remove sin. In this chapter, the blood acts as a ritual detergent or soap with the special ability to cleanse people, sacred objects, and sacred spaces from the impurity of sin.\n\n3) Burning a sacrifice in a way that makes smoke rise\nAs in Leviticus 1, the language of causing the sacrifice “to become smoke on the altar” pictures the sacrifice as being converted to smoke by the fire of the altar. Then the smoke woulld arise to Yahweh in heaven, where he would smell the pleasant aroma of the burning sacrifice. As such, the pleasant smell was either a sign that Yahweh approved the sacrifice and would atone for the individual's sins and forgive him, or it functioned as a necessary requirement for the acceptance of the individual's offering. Either way, this term is common in Leviticus but difficult to translate. If your language has a verb that means to turn something into smoke through fire, consider using it here.\n\n### Consuming blood or fat\nLeviticus 3:17 prohibits any Israelite, regardless of age or location, from eating any fat or blood of any animal. Because the blood contained the life of the animal, it had the special ability to cleanse people, sacred objects, or sacred space from the impurity caused by sin. As such, Yahweh forbade the eating of any animal blood. (See ([7:26–27](../07/26.md), ([17:10–14](../17/10.md), and ([19:26](../19/26.md).) While the reason for forbidding the consumption of fat is not given in this chapter, it is presumed that these choice portions of rich fat were especially coveted and so belonged exclusively to Yahweh.\n\n## Important Figures of Speech in This Chapter\nThis chapter includes two primary figures of speech that may prove difficult to translate but are important to understanding the chapter. They include 1) the phrase “to the face of the tent of meeting” and 2) the phrase “the sons of Aaron.”\n\n### “To the face of the tent of meeting” \nAs with the expression “the face of Yahweh,” the expression “to the face of the tent of meeting” (See [3:2](../03/02.md).) simply means “before the sacred tent,” that is, directly in front of the interior tent in the courtyard of the sacred tent. If your language has a similar idiomatic expression, consider using it wherever this phrase occurs. However, if this expression would not be natural in your language, consider translating the expression in this chapter simply as “before the tent of meeting” or as “in front of the tent of meeting.”\n\n### “The sons of Aaron”\nThroughout Leviticus, but especially in this chapter, the priests are referred to by the expression “the sons of Aaron.” Occasionally, the expression is “the sons of Aaron, the priests” (as in [3:2](../03/02.md)), but often the priests are simply called “the sons of Aaron.” (See [3:5](../03/05.md), [3:8](../03/08.md), and [3:13](../03/13.md.)) As the General Introduction to Leviticus discusses, at the time when Yahweh spoke to Moses from the tent of meeting, the priests literally were the sons of Aaron. But the laws in the book also applied to future generations, when the term “sons” would be a way of referring to the priests as Aaron's descendants (with the exception of Leviticus chapters 8–10). Here and throughout the book, if it would be clearer in your language, in your translation you could generally use the term “descendants,” which would apply to both the original priests and their successors.\n\n## Other Possible Translation Difficulties in This Chapter\nIn addition to these important figures of speech, this chapter features several translation difficulties, including 1) the unclear referent of masculine pronouns, 2) the switching between second and third-person address, 3) the use of a verb and a related noun (cognate-accusatives), 4) the use of a future form to indicate a request or command, and 5) the use of specific, technical sacrificial language.\n\n### The referent of the masculine pronouns\nThroughout this chapter, the author of Leviticus uses a third-person pronoun to refer to both the individual who offers the sacrifices and to the priest who performs the sacrifice. As such, it is often difficult (but not impossible) to infer which party performs which actions. In general, the sacrifice is presented to the priest, but the individual who presents the sacrifice is responsible for killing, properly butchering, and presenting the portions of the sacrificial animal to the priest, who will then arrange them on the altar’s fire. The UST will indicate which party is the apparent referent of the pronoun.\n\n### Second and third-person address\nChapters 1 through 7 are written as a direct address to the people of God through Moses. Because in Chapter 3 the pronouns “his” and “he” refer to the person bringing an offering to Yahweh, those terms can be translated in the second person, as done in [1:2](../01/02.md) and as the UST models, or they can be translated in the third person, as the ULT models. In the present chapter, with the exception of the second-person plural forms in the last verse ([3:17](../03/17.md)), the author of Leviticus consistently uses third-person forms to refer to the individual who offers the sacrifices described. We recommend that you continue to use whichever forms and pronouns you have been using in the previous two chapters.\n\n### The use of a verb with a related noun (Cognate-accusatives)\nFor emphasis, the author of Leviticus often uses a verb with a related noun. In this chapter, the verb “to present” is related to the noun translated as “offering.” (See [3:1-14](../03/01.md).) If your language can repeat words for emphasis, it would be appropriate in this context to repeat these words in a similar manner. +3:intro ur1s 0 # Leviticus 3 General Notes\n\n## Structure and Formatting\nThis chapter gives laws about how an Israelite might offer a peace offering. In a similar fashion to the burnt offerings described in Leviticus 1, here Yahweh provides laws for sacrifices of peace offerings consisting of a bovine, whether male or female (3:1–5), or a flock animal, whether a lamb (3:6–11) or a goat (3:12–16). The chapter ends with an enduring statute, applicable to any Israelite, regardless of age or location. This statute forbids consuming any fat or blood (3:17). In outline form, the structure of Chapter 3 is as follows:\n\n 1) The peace offering (3:1–17)\n I. Offering a bovine (3:1–5)\n II. Offering a flock animal (3:6–16)\n i. a sheep (3:6–11)\n ii. a goat (3:12–16)\n III. Proscription against eating blood or fat (3:17)\n\n## Special Concepts in This Chapter\n\n### Fat and the innards\nIn ancient times, the fat of an animal was considered the best part of the animal to eat. Therefore, certain fat portions of an animal that was sacrificed belonged exclusively to Yahweh. These were never to be eaten but rather were to be offered on the fire and converted into pleasant-smelling smoke that rose to Yahweh in heaven. The fat portions and internal organs that were to be removed for burning that are referred to in this chapter include:\n\n- For bovine, sheep, and goats:\n- the fat covering the innards. This refers to what is known as caul fat, or the thin layer of fat that covers over all of the internal organs in the abdomen of bovines and flock animals. (See in [3:3–14](../03/03.md).) \n\n- the fat that is on the innards. This refers to what is known as visceral fat, or the thick, chunks of fat that are directly adhered to the internal organs, especially the stomach, liver, and kidneys. This specifically includes the fat that is connected to the two kidneys and the two kidneys themselves. (See [3:4–15](../03/04.md).)\n- the lobe on the liver. This refers to one of the four bunches of liver tissue on an animal’s liver, along with the liver itself. \n\nFor sheep only, in addition to the portions of fat and organs listed above, the worshiper who offered the sacrifice was to include all the fat of the sheep, wherever it was found, but especially the fatty tail. This term refers to the choice portion of fat attached to the short tail of the sheep, which was to be removed in one piece near the end of the spine. (See [3:9](../03/09.md).) These portions of fat were to be carefully removed by the person offering the sacrifice and presented to the priest to be burned on the altar. It may be that your language does not have specific terms for these portions of fat. If that is the case, consider using general expressions.\n\n### Ritual action\nThis chapter, much like Leviticus 1, includes several ritual actions that are suggestive of deeper theological actions and must be understood in order to properly translate the chapter. They include 1) the laying of hands on an animal, 2) the splashing and sprinkling of blood, and 3) the act of burning a sacrifice in a way that causes smoke to go up.\n\n1) Laying hands on the animal\nThis chapter features the symbolic act of laying one's hands on the head of the sacrificial animal. This action is linked to the acceptance of the animal as an appropriate sacrifice on the individual's behalf. (See [1:4](../01/04.md).) As a symbolic act, the laying of hands apparently identifies the individual with the animal he is offering. The implication seems to be that the person is ritually placing his sins on the sacrificial animal so that God will forgive the sins when the animal is sacrificed.\n\n2) Splashing and sprinkling blood\nThe ritual action of splashing the blood of the animal on the altar is frequent in animal sacrifices in Leviticus. In Chapter 3, as in Chapter 1, the blood of the animal is collected and applied via splattering or splashing to the sides of the altar upon which the burnt offering is placed. (See [1:5](../01/05.md), [1:11](../01/11.md) and [1:15](../01/15.md).) In Chapter 1 and Chapter 3, the blood appears to have been splashed or splattered against the side of the altar. (See [1:5](../01/05.md), [1:11](../01/11.md), and [3:2](../03/02.md), [3:8](../03/08.md), and [3:13](../03/13.md).) In chapters 4, 5 and 6, the blood will be sprinkled. (See [4:6](../04/06.md), [4:17](../04/17.md), [5:9](../05/09.md), and [6:24](../06/24.md).) It may be put on the horns of the altar or poured out at the base of the altar.(See [4:7](../04/07.md), [4:18](../04/18.md), [4:25](../04/25.md), [4:30](../04/30.md), and [4:34](../04/34.md).) In the case of birds, the blood would be drained out or squeezed out on either the side of the altar or on the base of the altar. (See [1:15](../01/15.md) and [5:9](../05/09.md).) The blood was the life of the animal. (See [17:11](../17/11.md).) It was given by God to purify ritually and to remove sin. In this chapter, the blood acts as a ritual detergent or soap with the special ability to cleanse people, sacred objects, and sacred spaces from the impurity of sin.\n\n3) Burning a sacrifice in a way that makes smoke rise\nAs in Leviticus 1, the language of causing the sacrifice “to become smoke on the altar” pictures the sacrifice as being converted to smoke by the fire of the altar. Then the smoke woulld arise to Yahweh in heaven, where he would smell the pleasant aroma of the burning sacrifice. As such, the pleasant smell was either a sign that Yahweh approved the sacrifice and would atone for the individual's sins and forgive him, or it functioned as a necessary requirement for the acceptance of the individual's offering. Either way, this term is common in Leviticus but difficult to translate. If your language has a verb that means to turn something into smoke through fire, consider using it here.\n\n### Consuming blood or fat\nLeviticus 3:17 prohibits any Israelite, regardless of age or location, from eating any fat or blood of any animal. Because the blood contained the life of the animal, it had the special ability to cleanse people, sacred objects, or sacred space from the impurity caused by sin. As such, Yahweh forbade the eating of any animal blood. (See ([7:26–27](../07/26.md), ([17:10–14](../17/10.md), and ([19:26](../19/26.md).) While the reason for forbidding the consumption of fat is not given in this chapter, it is presumed that these choice portions of rich fat were especially coveted and so belonged exclusively to Yahweh.\n\n## Important Figures of Speech in This Chapter\nThis chapter includes two primary figures of speech that may prove difficult to translate but are important to understanding the chapter. They include 1) the phrase “to the face of the tent of meeting” and 2) the phrase “the sons of Aaron.”\n\n### “To the face of the tent of meeting” \nAs with the expression “the face of Yahweh,” the expression “to the face of the tent of meeting” (See [3:2](../03/02.md).) simply means “before the sacred tent,” that is, directly in front of the interior tent in the courtyard of the sacred tent. If your language has a similar idiomatic expression, consider using it wherever this phrase occurs. However, if this expression would not be natural in your language, consider translating the expression in this chapter simply as “before the tent of meeting” or as “in front of the tent of meeting.”\n\n### “The sons of Aaron”\nThroughout Leviticus, but especially in this chapter, the priests are referred to by the expression “the sons of Aaron.” Occasionally, the expression is “the sons of Aaron, the priests” (as in [3:2](../03/02.md)), but often the priests are simply called “the sons of Aaron.” (See [3:5](../03/05.md), [3:8](../03/08.md), and [3:13](../03/13.md.)) As the General Introduction to Leviticus discusses, at the time when Yahweh spoke to Moses from the tent of meeting, the priests literally were the sons of Aaron. But the laws in the book also applied to future generations, when the term “sons” would be a way of referring to the priests as Aaron's descendants (with the exception of Leviticus chapters 8–10). Here and throughout the book, if it would be clearer in your language, in your translation you could generally use the term “descendants,” which would apply to both the original priests and their successors.\n\n## Other Possible Translation Difficulties in This Chapter\nIn addition to these important figures of speech, this chapter features several translation difficulties, including 1) the unclear referent of masculine pronouns, 2) the switching between second and third-person address, 3) the use of a verb and a related noun (cognate-accusatives), 4) the use of a future form to indicate a request or command, and 5) the use of specific, technical sacrificial language.\n\n### The referent of the masculine pronouns\nThroughout this chapter, the author of Leviticus uses a third-person pronoun to refer to both the individual who offers the sacrifices and to the priest who performs the sacrifice. As such, it is often difficult (but not impossible) to infer which party performs which actions. In general, the sacrifice is presented to the priest, but the individual who presents the sacrifice is responsible for killing, properly butchering, and presenting the portions of the sacrificial animal to the priest, who will then arrange them on the altar’s fire. The UST will indicate which party is the apparent referent of the pronoun.\n\n### Second and third-person address\nChapters 1 through 7 are written as a direct address to the people of God through Moses. Because in Chapter 3 the pronouns “his” and “he” refer to the person bringing an offering to Yahweh, those terms can be translated in the second person, as done in [1:2](../01/02.md) and as the UST models, or they can be translated in the third person, as the ULT models. In the present chapter, with the exception of the second-person plural forms in the last verse ([3:17](../03/17.md)), the author of Leviticus consistently uses third-person forms to refer to the individual who offers the sacrifices described. We recommend that you continue to use whichever forms and pronouns you have been using in the previous two chapters.\n\n### The use of a verb with a related noun (Cognate-accusatives)\nFor emphasis, the author of Leviticus often uses a verb with a related noun. In this chapter, the verb “to present” is related to the noun translated as “offering.” (See [3:1-14](../03/01.md).) If your language can repeat words for emphasis, it would be appropriate in this context to repeat these words in a similar manner. 3:1 ausb rc://*/ta/man/translate/writing-poetry קָרְבָּנ֑⁠וֹ & ה֣וּא מַקְרִ֔יב & יַקְרִיבֶ֖⁠נּוּ 1 For this and similar expressions throughout this chapter, see how you translated the expression in [1:2](../01/02.md). 3:1 c4u7 rc://*/ta/man/translate/figs-123person קָרְבָּנ֑⁠וֹ & ה֣וּא מַקְרִ֔יב & יַקְרִיבֶ֖⁠נּוּ 1 As the General Introduction to Leviticus discusses, the book often speaks of the Israelites and to the Israelites in the third person, even though it is a direct address. Here and throughout the book, if it would be helpful in your language, you could use the second person in your translation. Alternatively, if you have been using third-person forms throughout, consider continuing to do so here. Alternate translation: “your offering … you are presenting … you shall present it” 3:1 cxo9 rc://*/ta/man/translate/figs-genericnoun מִן־הַ⁠בָּקָר֙ 1 The phrase **from the cattle** does not refer to a specific group of animals. It describes any groups of bovines that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “from the cows, bulls or oxen that he owns” @@ -123,7 +123,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 3:14 j58j וְ⁠הִקְרִ֤יב מִמֶּ֨⁠נּוּ֙ 1 Alternate translation: “And from it, the one offering the sacrifice shall present” 3:17 viwv rc://*/ta/man/translate/figs-yousingular לְ⁠דֹרֹ֣תֵי⁠כֶ֔ם בְּ⁠כֹ֖ל מֽוֹשְׁבֹתֵי⁠כֶ֑ם 1 In this verse, the words **your** and **you** are plural. Yahweh is speaking about everyone who will offer sacrifices, regardless of age or location. If you have been using second-person singular forms in your translation and the switch to the plural form would not be natural in your language, you could continue to use singular forms here. Alternatively, if you have been using third-person forms throughout this chapter, consider using whatever form would be clearest in your language. Alternate translation: “for all your offspring everywhere you live” 3:17 q2wd וְ⁠כָל־ דָּ֖ם 1 Alternate translation: “or consume any blood” -4:intro wrl4 0 # Leviticus 4 General Notes\n## Structure and Formatting\nThis chapter begins by reintroducing the narrative framing that was first used at the beginning of the book (“And Yahweh spoke to Moses …”). As such, Leviticus 4:1–5:13 should be taken as a discrete unit that is nonetheless connected to Leviticus 1–3 within the unit of Leviticus 1–7.\n\nThe present chapter, Leviticus 4, gives instructions on how to offer a sacrifice that addresses the guilt incurred by unintentional sins. This sacrifice is called a purification offering because of its ability to purify sacred space and sacred objects that are dedicated to Yahweh from the impurities generated by sin. The structure of Chapter 4 is made up of four hypothetical scenarios in which a person would be required to offer this particular sacrifice, enumerated according to which individual or group has committed the sin: 1) the high priest (4:3–12), 2) the community as a whole (4:13–21), 3) a leader in the community (4:22–26), and 4) an ordinary individual member of the community (4:27–35). Structurally, the whole of 4:1–5:13 could be visually represented as follows:\n\n The Sin Offering (4:1–5:13)\n I. Sin Offerings for Unintentional Sins (4:1–35)\n i. scenario #1: The High Priest (4:3–12)\n ii. scenario #2: The Community (4:13–21)\n iii. scenario #3: A Leader (4:22–26)\n iv. scenario #4: An Individual (4:27–35)\n a. that individual offers a goat (4:27–31)\n b. that individual offers a sheep (4:32–35)\n II. The Graduated Sin Offering\n i. scenario #1: Guilt due to the failure to testify in court (5:1)\n ii. scenario #2: Guilt due to unwitting contact with an unclean animal (5:2) or unwitting contact with human uncleanness (5:3)\n iii. scenario #3: Guilt due to the failure to fulfill a rashly spoken vow (5:4)\n iv. the procedure for offering a purification offering (5:5–13)\n a. normal procedure (5:5–6)\n b. option for the poor #1: two turtledoves and two pigeons (5:7–10)\n c. offering for the poor #2: wheat flour (5:11–13)\n\nBecause the chapter offers instructions for hypothetical situations where the purification offering is required, the instructions in Chapter 4 offer a detailed outline of the procedure for the sacrifice. The instructed steps include:\n\n 1) presenting a perfect animal to the priest (4:3, 14)\n a) for the high priest, a young bull (4:3)\n b) for the community, a young bull (4:13)\n c) for the leader, a male goat (4:23)\n d) for the individual, a male goat (4:28) or a female sheep (4:32)\n 2) bringing the animal to the tent of meeting (4:4, 14, 23, 28, 32)\n 3) laying hands on the animal (4:4, 15, 24, 29, 33)\n 4) killing the animal (4:4, 15, 24, 29, 33)\n 5) bringing the blood into the tent of meeting (4:5, 16)\n 6) sprinkling the blood seven times before Yahweh towards the curtain (4:6, 17)\n 7) putting some blood on each of the four horns of an altar (4:7, 18, 25, 30, 34)\n a) for the high priest and the community, the blood is applied to the horns of the incense altar (4:7, 18)\n b) for the leader and the individual, the blood is applied to the horns of the burnt offering altar (4:25, 30, 34)\n 8) pouring the rest of the blood out on the base of the burnt offering altar (4:8, 18, 25, 30, 34)\n 9) properly butchering the animal into the fat portions (4:9–10, 19–20, 26, 31, 35)\n 10) burning the fat portions and creating the pleasant-smelling smoke (4:10, 19–20, 26, 31, 35)\n 11) bringing the rest of the sacrificed animal outside the camp to burn them (4:11–12, 21)\n\nIt should be noted that every step of this procedure is not repeated for every scenario covered by Leviticus 4. However, because the first two scenarios include a full description of each step, it is reasonable to assume that each scenario required the same procedure, even if a particular action is not included in the description of the sacrificial process.\n\n## Special Concepts in This Chapter\nSeveral special concepts are crucial for understanding this chapter. They include 1) several instances of technical sacrificial terminology, especially the purification offering itself and the notion of mistakes or unintentional sins, 2) the three-fold use of the term “guilt,” 3) the symbolic action of sprinkling or applying blood, 4) the location and purposes of the various altars and sacred objects such as the curtain, and 5) the grounds for removing the portions of the sacrifice that are not burned as sacrifices to Yahweh.\n\n### Technical sacrificial terminology\nFirst, several words or phrases in this chapter have a specialized meaning in the context of sacrifice. They include 1) the purification offering itself and 2) the concept of “unintentional sins.”\n\n 1) The purification offering\nThis chapter offers instructions for how and when to offer a purification offering, also called a “sin offering” due to the term’s association with the word translated as “sin.” The primary purpose of the purification offering was, as the name suggests, to purify or cleanse the sanctuary and the sacred items dedicated to Yahweh from the impurity brought about by sin, even unintentional sin (as is the case in this chapter). Because of its intended purpose, the offering features the application of blood on the altar in a way that is distinct from the other sacrifices described in Leviticus 1–7 (as explained below). The purification offering not only purified or cleansed these items and spaces that had been defiled by the impurity of sin but also provided atonement and forgiveness to the individual or community who offered it. See the Book Introduction for more information.\n\n 2) The mistake or the unintentional sin\nThe noun translated as “mistake” [4:2](../04/02.md), [4:22](../04/22.md), and [4:27](../04/27.md) and the use of the phrase “by mistake”) is related to the verb translated as “to err mistakenly.” (See [4:13](../04/13.md).) These terms refer to actions by which a person unwittingly and unintentionally does something that incurs guilt before Yahweh. Even while they are unintentional, the actions are still considered to be sins, and so, they actively defile the sanctuary and the sacred items. (See [4:1](../04/01.md), [4:3](../04/03.md), [4:22](../04/22.md), and [4:27–28](../04/27.md).) Specifically, these actions are violations of Yahweh's commandments, whether positive instructions or negative injunctions. (See the note on the phrase “to sin … from any of the commands of Yahweh which will not be done” in [4:2](../04/02.md), [4:13](../04/13.md), [4:22](../04/22.md), and [4:27](../04/27.md).) The unintentional nature of these actions is emphasized by the descriptions given in [4:13](.../04/13.md) and [4:23](../04/23.md). Here it is emphasized that the purification offering is required once the individual or group becomes aware of the sinful actions. The awareness of unintentional sins leads to “guilt,” referring to both the internal feeling of having done wrong and the legal state of needing to provide restitution for one’s wrongdoing. If your language has a verb and a related noun that refer to an unintentional wrongdoing or mistake as described here, consider using it in the contexts where these terms appear.\n\n### Guilt\nIn Chapter 4, the author of Leviticus uses the verb “to become guilty” and the related abstract noun “guilt.” (See [4:3](../04/03.md), [4:13](../04/13.md), [4:22](../04/22.md), and [4:27](../04/27.md).) These terms refer to either the internal feeling of having done wrong or to a legal state of needing to provide restitution for one’s actions, or, since these senses are not mutually exclusive, perhaps both. If your language uses different terms for these senses, consider using them both in these contexts where the terms appear.\n\n### Ritual Action\nThe ritual action of splashing or sprinkling the blood of the animal on the altar is frequent in animal sacrifices in Leviticus. The laws regarding the purification offering (which begin in the present chapter) are unique in the prominence of blood required in the sacrifice. In Chapter 1 and Chapter 3, the blood is “splashed” or “splattered” against the side of the altar. (See [1:5](../01/05.md), [1:11](../01/11.md), [3:2](../03/02.md), [3:8](../03/08.md), and [3:13](../03/13.md).) In chapters 4, 5 and 6, the blood is “sprinkled” towards the curtain that divided the courtyard of the tent of meeting from the Holy of Holies. (See [4:6](../04/06.md), [4:17](../04/17.md), [5:9](../05/09.md), and [6:24](../06/24.md).) There it is “put” on the horns of either the incense altar or the altar of the burnt offerings or “poured out” at the base of the altar of burnt offerings. (See [4:7](../04/07.md), [4:18](../04/18.md), [4:25](../04/25.md), [4:30](../04/30.md), and [4:34](../04/34.md).) In the case of birds, the blood is “drained out” or “squeezed out” on either the side of the altar or on the base of the altar. (See [1:15](../01/15.md) and [5:9](../05/09.md).) As explained in previous chapters, the blood, being the life of the animal ([17:11](../17/11.md)), was given by God to ritually purify, cleanse, and remove the defiling impurity brought about by the presence of sin, even unintentional sin. In this chapter, the blood acts as a ritual detergent or soap with the special ability to cleanse sacred objects and sacred spaces from the impurity of sin.\n\n### Fat and Internal Organs\nIn ancient times, the fat of an animal was considered the best part of the animal to eat. Therefore, certain fat portions of an animal that was sacrificed belonged exclusively to Yahweh. These were never to be eaten but rather were to be offered on the fire and converted into pleasant-smelling smoke that rose to Yahweh in heaven. As [4:10](../04/10.md), [4:31](../04/31.md), and [4:35](../04/35.md) make clear, the fat portions and internal organs that were to be removed for burning in the purification offering are the same as those offered in the peace offerings. (See [3:3­–4](../03/03.md), [3:9­–10](../03/09.md), and [3:14–15](../03/14.md) and the General Introduction to Chapter 3 for more information). These portions of fat were to be carefully removed by the person offering the sacrifice and presented to the priest to be burned on the altar. It may be that your language does not have specific terms for these portions of fat. If that is the case, consider using general expressions. Potential alternate translations for these phrases and terms will be offered in the notes below.\n\n### The “Clean Place” (4:12)\nIn Chapter 4, Yahweh instructs the people that the portions of the sacrificial animal that are not burned completely on the altar for a purification offering must be brought outside the camp of the people to a clean place [4:12](../04/12.md) and [4:21](../04/21.md).) The adjective translated as “clean” does not refer to a location that is physically free of dirt (as one might describe a freshly washed dish). Rather, in the context of sacrifices, the word “clean” refers to a person, animal, or object that has been kept clean from the defiling presence of sin and is fit to be used for sacred purposes or enter into sacred space. Portions of an animal that were used in sacrifices to purify a person, place, or object from the impurity of sins may have been considered to absorb the defiling sin, so to speak. As such, contact with these portions, once they had absorbed the impurity brought about by sin, may have been thought to make an individual impure or ceremonially unclean. Consequently, the location where the rest of the sacrificial animal was burned needed to be ceremonially clean in this way so that the potentially defiling presence of the sacrificial animal’s corpse could be properly disposed of and so that the camp itself did not become ceremonially unclean by virtue of its proximity to an ‘unclean’ location.\n\n### The various altars and the sacred curtain\nThe present chapter describes sacred objects and locations that are relevant to the purification offering. Properly understanding the geography and purpose of these items and locations is crucial for properly understanding this chapter. First, the chapter refers to the entrance to the tent of meeting, where the animal to be sacrificed would be presented, hands would be laid on it, and the animal would be killed. (See [4:3–4](../04/03.md), [4:14–15](../04/14.md), and [4:24–33](../04/24.md).) The blood of the animal was then brought into the tent of meeting, into the courtyard that resided inside the outer partitions of the tent. (See [4:5](../04/05.md), [4:16](../04/16.md), [4:25](../04/25.md), [4:30](../04/30.md), and [4:34](../04/34.md).) Once inside the courtyard, the priest would proceed to the “curtain” which divided the inner courtyard from the Holy of Holies, inside which Yahweh resided over the wings of the cherubim on the box of the covenant. The priest would dip his finger in the blood and “sprinkle” the blood seven times in the direction of that sacred curtain, which was also in the direction of Yahweh’s dwelling place among the Israelites. (See [4:6](../04/06.md), [4:17](../04/17.md), and [4:25](../04/25.md).)\n\nIn two cases (when the high priest or the whole community unintentionally sins), the priest would then apply blood to the four horns at the corners of the incense altar and possibly, before pouring the rest of the blood out at the base of the altar of burnt offerings. (See [4:5](../04/05.md), [4:16](../04/16.md), [4:25](../04/25.md), [4:30](../04/30.md), and [4:34](../04/34.md).) In the case of a leader of the community and an ordinary individual’s unintentional sin, the priest would dip his finger in the blood of the animal and apply it to the four horns of the corners of the altar of burnt offerings before pouring out the rest of the blood at the base of the same altar, as in the other cases. (See [4:25](../04/25.md), [4:30](../04/30.md), and [4:34](../04/34.md).) No explanation is given for this distinction. The altar of the burnt offering is described as being “at the entrance to the tent of meeting” (See [1:5](../01/05.md), [4:7](../04/07.md), and [4:18](../04/18.md),) whereas the incense altar is only ambiguously located “to the face of Yahweh in the tent of meeting. (See [4:7](../04/07.md)). As such, the precise location of the incense altar is debated. This is the geography of the tent of meeting as is relevant for Leviticus 4.\n\n### Disposing of the portions of the sacrifice that are not burned\nAs was briefly mentioned above, in Chapter 4, Yahweh instructs the people that the portions of the sacrificial animal that are not burned completely on the altar for a purification offering must be brought outside the camp of the people to a “clean place” in ([4:12](../04/12.md) and ([4:21](../04/21.md).) These portions of the sacrifice included the skin, head, legs, innards (probably referring specifically to the intestines and stomach), and any feces of the animal. (See [4:11–12](../04/11.md) and also [4:20](../04/20.md).) Because these parts of the animal were neither suitable to be burned on the altar as a sacrifice to Yahweh or suitable for eating, they had to be disposed of properly. However, if ancient Israel agreed with her neighboring peoples, the people may have conceived of the sacrificial animal absorbing, so to speak, the impurities brought about by the defiling presence of sin. As such, contact with these portions, once they had absorbed the impurity brought about by sin, may have been thought to make an individual impure or ceremonially unclean. Consequently, the location where the rest of the sacrificial animal was burned needed to be ceremonially clean in this way so that the potentially defiling presence of the sacrificial animal’s corpse could be properly disposed of and so that the camp itself did not become ceremonially unclean by virtue of its proximity to an ‘unclean’ location. However, this action could not have been performed by the priest making the sacrifice, because disposing of the animal in this way could potentially cause the priest to become impure, temporarily preventing his ability to serve as a priest to Yahweh in the tent of meeting. Rather, the act of properly disposing of the animal and burning it must have been performed by another, unspecified Israelite.\n\n## Important Figures of Speech in This Chapter\nThis chapter includes two primary figures of speech that may prove difficult to translate but are important to understanding the chapter. They include 1) the phrase “to the face of the tent of meeting,” 2) the expression “to sins … from any of the commands of Yahweh, which will not be done,” and 3) the phrase “the sons of Aaron.”\n\n### “To the face of …” \nAs with the expression “to the face of Yahweh,” the expression “to the face of the tent of meeting” simply means “before” the tent of meeting. ([4:14](../04/14.md)) That is, it refers to the location directly in front of the interior tent, in its courtyard. Likewise, the similar expression “the face of the curtain” simply means “the front of” the sacred curtain or perhaps “in the direction of” the curtain. (See [4:06](../04/06.md) and [4:17](../04/17.md).) If your language has a similar idiomatic expression, consider using it wherever this phrase occurs. However, if this expression would not be natural in your language, consider translating the expression in this chapter simply as “before the tent of meeting” or as “in front of the tent of meeting” in the first case and as “the front of the curtain” or as “toward the curtain” in the second case.\n\n### The expression “to sin … from any of the commands of Yahweh which will not be done”\nSeveral times in this chapter, the author of Leviticus uses the expression “commands of Yahweh which will not be done” to refer to the commands of Yahweh against doing certain actions. (See [4:02](../04/02.md), [4:13](../04/13.md), [4:22](../04/22.md), [4:27](../04/27.md).) The expression refers to those commandments that proscribe certain actions or behaviors (called “negative commands”). As the expression makes clear, they have done something that Yahweh has instructed them not to do, performing an action that was forbidden. As such, their actions require restitution and have defiled the sacred space where Yahweh resided among the Israelites and the sacred items that were dedicated to him. In short, their unintentional sin has brought about a scenario in which a purification offering is required.\n\n### The expression “to lift up”\nThree times in this chapter, the author of Leviticus uses the expression “to lift up” to refer to the process of removing fat from an animal that has been killed to be a sacrifice to Yahweh. (See [4:8](../04/08.md, [4:10](../04/10.md), and [4:19](../04/19.md).) If your language has a similar idiom to refer to the actions by which one butchers an animal and removes its fat, consider using it in the places where the expression occurs. If not, consider using a generic expression, as the alternate translations provided by the relevant notes will demonstrate.\n\n### “The anointed priest”\nThree times in Chapter 4, the author of Leviticus uses the expression “the anointed priest” to refer to the high priest. (See [4:3](../04/03.md), [4:5](../04/05.md), and [4:16](../04/16.md).) This expression indicates that the high priest, as the chief leader of the priesthood, has been especially anointed and dedicated for service as a priest to Yahweh and thus has special privileges and responsibilities befitting his position. The use of the word “*anointed” refers to the practice of dripping olive oil on priests to dedicate them to Yahweh. If this expression would be unclear or unnatural in your language, consider simply translating the phrase as “the high priest.”\n\n### To “burn in a way that makes smoke go up”\nAs in the previous chapters, the language of “causing” the sacrifice “to become smoke on the altar” pictures the sacrifice as being converted to smoke by the fire of the altar and arising to Yahweh in heaven, where he would smell the pleasant aroma of the burning sacrifice (See [4:10](../04/10.md), [4:19](../04/19.md), [4:26](../04/26.md), [4:31](../04/31.md), and [4:35](../04/35.md).) As such, the pleasant smell was either a sign that Yahweh approved the sacrifice and would atone for the individual's sins and forgive him or functioned as a necessary requirement for the acceptance of the individual's offering. Either way, this term is common in Leviticus but difficult to translate cleanly. If your language has a verb that means “to turn something into smoke through fire,” consider using it here.\n\n## Other Possible Translation Difficulties in This Chapter\nIn addition to these important figures of speech, this chapter features several translation difficulties, including 1) the unclear referent of masculine pronouns, 2) the switching between second and third-person address, 3) the use of a verb and a related noun (cognate-accusatives), 4) the use of a future form to indicate a request or command, and 5) the use of specific, technical sacrificial language.\n\n### The referent of the masculine pronouns\nThroughout this chapter, the author of Leviticus uses a third-person pronoun to refer to both the individual who offers the sacrifices and to the priest who performs the sacrifice. As such, it is often difficult (but not impossible) to infer which party performs which actions. In general, the sacrifice is presented to the priest, but the individual who presents the sacrifice is responsible for killing, properly butchering, and presenting the portions of the sacrificial animal to the priest, who will then arrange them on the altar’s fire. The UST will indicate which party is the apparent referent of the pronoun.\n\n### Second and third-person address\nThe entirety of chapters 1 through 7 are written as direct address to the people of God through Moses. Because in this chapter the pronouns “his” and “he” refer to the person bringing an offering to Yahweh, those terms can be translated in the second person as it is in [1:2](../01/02.md) and as the UST models, or they can be translated in the third person, as the ULT models. In the present chapter, the author of Leviticus consistently uses third-person forms to refer to the individual who offers the sacrifices described. Despite this, we recommend that you continue to use whichever forms and pronouns you have been using in the previous two chapters, even if that means continuing the use second-person forms.\n\n### The use of a verb with a related noun (Cognate-accusatives)\nFor emphasis, the author of Leviticus often uses a verb with a related noun. In this chapter, the verb “to present” is used with the related noun that is translated as “offering,” just as the verb “to sin” is used with the related noun that is translated as “sin.” (See [3:1](../03/01.md), [4:3](../04/03.md), [4:14](../04/14.md), [4:23](../04/23.md), [4:28](../04/28.md), and [4:35](../04/35.md).) If your language can repeat words for emphasis, it would be appropriate in this context to repeat these words in a similar manner. +4:intro wrl4 0 # Leviticus 4 General Notes\n\n## Structure and Formatting\nThis chapter begins by reintroducing the narrative framing that was first used at the beginning of the book (“And Yahweh spoke to Moses …”). As such, Leviticus 4:1–5:13 should be taken as a discrete unit that is nonetheless connected to Leviticus 1–3 within the unit of Leviticus 1–7.\n\nThe present chapter, Leviticus 4, gives instructions on how to offer a sacrifice that addresses the guilt incurred by unintentional sins. This sacrifice is called a purification offering because of its ability to purify sacred space and sacred objects that are dedicated to Yahweh from the impurities generated by sin. The structure of Chapter 4 is made up of four hypothetical scenarios in which a person would be required to offer this particular sacrifice, enumerated according to which individual or group has committed the sin: 1) the high priest (4:3–12), 2) the community as a whole (4:13–21), 3) a leader in the community (4:22–26), and 4) an ordinary individual member of the community (4:27–35). Structurally, the whole of 4:1–5:13 could be visually represented as follows:\n\n The Sin Offering (4:1–5:13)\n I. Sin Offerings for Unintentional Sins (4:1–35)\n i. scenario #1: The High Priest (4:3–12)\n ii. scenario #2: The Community (4:13–21)\n iii. scenario #3: A Leader (4:22–26)\n iv. scenario #4: An Individual (4:27–35)\n a. that individual offers a goat (4:27–31)\n b. that individual offers a sheep (4:32–35)\n II. The Graduated Sin Offering\n i. scenario #1: Guilt due to the failure to testify in court (5:1)\n ii. scenario #2: Guilt due to unwitting contact with an unclean animal (5:2) or unwitting contact with human uncleanness (5:3)\n iii. scenario #3: Guilt due to the failure to fulfill a rashly spoken vow (5:4)\n iv. the procedure for offering a purification offering (5:5–13)\n a. normal procedure (5:5–6)\n b. option for the poor #1: two turtledoves and two pigeons (5:7–10)\n c. offering for the poor #2: wheat flour (5:11–13)\n\nBecause the chapter offers instructions for hypothetical situations where the purification offering is required, the instructions in Chapter 4 offer a detailed outline of the procedure for the sacrifice. The instructed steps include:\n\n 1) presenting a perfect animal to the priest (4:3, 14)\n a) for the high priest, a young bull (4:3)\n b) for the community, a young bull (4:13)\n c) for the leader, a male goat (4:23)\n d) for the individual, a male goat (4:28) or a female sheep (4:32)\n 2) bringing the animal to the tent of meeting (4:4, 14, 23, 28, 32)\n 3) laying hands on the animal (4:4, 15, 24, 29, 33)\n 4) killing the animal (4:4, 15, 24, 29, 33)\n 5) bringing the blood into the tent of meeting (4:5, 16)\n 6) sprinkling the blood seven times before Yahweh towards the curtain (4:6, 17)\n 7) putting some blood on each of the four horns of an altar (4:7, 18, 25, 30, 34)\n a) for the high priest and the community, the blood is applied to the horns of the incense altar (4:7, 18)\n b) for the leader and the individual, the blood is applied to the horns of the burnt offering altar (4:25, 30, 34)\n 8) pouring the rest of the blood out on the base of the burnt offering altar (4:8, 18, 25, 30, 34)\n 9) properly butchering the animal into the fat portions (4:9–10, 19–20, 26, 31, 35)\n 10) burning the fat portions and creating the pleasant-smelling smoke (4:10, 19–20, 26, 31, 35)\n 11) bringing the rest of the sacrificed animal outside the camp to burn them (4:11–12, 21)\n\nIt should be noted that every step of this procedure is not repeated for every scenario covered by Leviticus 4. However, because the first two scenarios include a full description of each step, it is reasonable to assume that each scenario required the same procedure, even if a particular action is not included in the description of the sacrificial process.\n\n## Special Concepts in This Chapter\nSeveral special concepts are crucial for understanding this chapter. They include 1) several instances of technical sacrificial terminology, especially the purification offering itself and the notion of mistakes or unintentional sins, 2) the three-fold use of the term “guilt,” 3) the symbolic action of sprinkling or applying blood, 4) the location and purposes of the various altars and sacred objects such as the curtain, and 5) the grounds for removing the portions of the sacrifice that are not burned as sacrifices to Yahweh.\n\n### Technical sacrificial terminology\nFirst, several words or phrases in this chapter have a specialized meaning in the context of sacrifice. They include 1) the purification offering itself and 2) the concept of “unintentional sins.”\n\n 1) The purification offering\nThis chapter offers instructions for how and when to offer a purification offering, also called a “sin offering” due to the term’s association with the word translated as “sin.” The primary purpose of the purification offering was, as the name suggests, to purify or cleanse the sanctuary and the sacred items dedicated to Yahweh from the impurity brought about by sin, even unintentional sin (as is the case in this chapter). Because of its intended purpose, the offering features the application of blood on the altar in a way that is distinct from the other sacrifices described in Leviticus 1–7 (as explained below). The purification offering not only purified or cleansed these items and spaces that had been defiled by the impurity of sin but also provided atonement and forgiveness to the individual or community who offered it. See the Book Introduction for more information.\n\n 2) The mistake or the unintentional sin\nThe noun translated as “mistake” [4:2](../04/02.md), [4:22](../04/22.md), and [4:27](../04/27.md) and the use of the phrase “by mistake”) is related to the verb translated as “to err mistakenly.” (See [4:13](../04/13.md).) These terms refer to actions by which a person unwittingly and unintentionally does something that incurs guilt before Yahweh. Even while they are unintentional, the actions are still considered to be sins, and so, they actively defile the sanctuary and the sacred items. (See [4:1](../04/01.md), [4:3](../04/03.md), [4:22](../04/22.md), and [4:27–28](../04/27.md).) Specifically, these actions are violations of Yahweh's commandments, whether positive instructions or negative injunctions. (See the note on the phrase “to sin … from any of the commands of Yahweh which will not be done” in [4:2](../04/02.md), [4:13](../04/13.md), [4:22](../04/22.md), and [4:27](../04/27.md).) The unintentional nature of these actions is emphasized by the descriptions given in [4:13](.../04/13.md) and [4:23](../04/23.md). Here it is emphasized that the purification offering is required once the individual or group becomes aware of the sinful actions. The awareness of unintentional sins leads to “guilt,” referring to both the internal feeling of having done wrong and the legal state of needing to provide restitution for one’s wrongdoing. If your language has a verb and a related noun that refer to an unintentional wrongdoing or mistake as described here, consider using it in the contexts where these terms appear.\n\n### Guilt\nIn Chapter 4, the author of Leviticus uses the verb “to become guilty” and the related abstract noun “guilt.” (See [4:3](../04/03.md), [4:13](../04/13.md), [4:22](../04/22.md), and [4:27](../04/27.md).) These terms refer to either the internal feeling of having done wrong or to a legal state of needing to provide restitution for one’s actions, or, since these senses are not mutually exclusive, perhaps both. If your language uses different terms for these senses, consider using them both in these contexts where the terms appear.\n\n### Ritual Action\nThe ritual action of splashing or sprinkling the blood of the animal on the altar is frequent in animal sacrifices in Leviticus. The laws regarding the purification offering (which begin in the present chapter) are unique in the prominence of blood required in the sacrifice. In Chapter 1 and Chapter 3, the blood is “splashed” or “splattered” against the side of the altar. (See [1:5](../01/05.md), [1:11](../01/11.md), [3:2](../03/02.md), [3:8](../03/08.md), and [3:13](../03/13.md).) In chapters 4, 5 and 6, the blood is “sprinkled” towards the curtain that divided the courtyard of the tent of meeting from the Holy of Holies. (See [4:6](../04/06.md), [4:17](../04/17.md), [5:9](../05/09.md), and [6:24](../06/24.md).) There it is “put” on the horns of either the incense altar or the altar of the burnt offerings or “poured out” at the base of the altar of burnt offerings. (See [4:7](../04/07.md), [4:18](../04/18.md), [4:25](../04/25.md), [4:30](../04/30.md), and [4:34](../04/34.md).) In the case of birds, the blood is “drained out” or “squeezed out” on either the side of the altar or on the base of the altar. (See [1:15](../01/15.md) and [5:9](../05/09.md).) As explained in previous chapters, the blood, being the life of the animal ([17:11](../17/11.md)), was given by God to ritually purify, cleanse, and remove the defiling impurity brought about by the presence of sin, even unintentional sin. In this chapter, the blood acts as a ritual detergent or soap with the special ability to cleanse sacred objects and sacred spaces from the impurity of sin.\n\n### Fat and Internal Organs\nIn ancient times, the fat of an animal was considered the best part of the animal to eat. Therefore, certain fat portions of an animal that was sacrificed belonged exclusively to Yahweh. These were never to be eaten but rather were to be offered on the fire and converted into pleasant-smelling smoke that rose to Yahweh in heaven. As [4:10](../04/10.md), [4:31](../04/31.md), and [4:35](../04/35.md) make clear, the fat portions and internal organs that were to be removed for burning in the purification offering are the same as those offered in the peace offerings. (See [3:3­–4](../03/03.md), [3:9­–10](../03/09.md), and [3:14–15](../03/14.md) and the General Introduction to Chapter 3 for more information). These portions of fat were to be carefully removed by the person offering the sacrifice and presented to the priest to be burned on the altar. It may be that your language does not have specific terms for these portions of fat. If that is the case, consider using general expressions. Potential alternate translations for these phrases and terms will be offered in the notes below.\n\n### The “Clean Place” (4:12)\nIn Chapter 4, Yahweh instructs the people that the portions of the sacrificial animal that are not burned completely on the altar for a purification offering must be brought outside the camp of the people to a clean place [4:12](../04/12.md) and [4:21](../04/21.md).) The adjective translated as “clean” does not refer to a location that is physically free of dirt (as one might describe a freshly washed dish). Rather, in the context of sacrifices, the word “clean” refers to a person, animal, or object that has been kept clean from the defiling presence of sin and is fit to be used for sacred purposes or enter into sacred space. Portions of an animal that were used in sacrifices to purify a person, place, or object from the impurity of sins may have been considered to absorb the defiling sin, so to speak. As such, contact with these portions, once they had absorbed the impurity brought about by sin, may have been thought to make an individual impure or ceremonially unclean. Consequently, the location where the rest of the sacrificial animal was burned needed to be ceremonially clean in this way so that the potentially defiling presence of the sacrificial animal’s corpse could be properly disposed of and so that the camp itself did not become ceremonially unclean by virtue of its proximity to an ‘unclean’ location.\n\n### The various altars and the sacred curtain\nThe present chapter describes sacred objects and locations that are relevant to the purification offering. Properly understanding the geography and purpose of these items and locations is crucial for properly understanding this chapter. First, the chapter refers to the entrance to the tent of meeting, where the animal to be sacrificed would be presented, hands would be laid on it, and the animal would be killed. (See [4:3–4](../04/03.md), [4:14–15](../04/14.md), and [4:24–33](../04/24.md).) The blood of the animal was then brought into the tent of meeting, into the courtyard that resided inside the outer partitions of the tent. (See [4:5](../04/05.md), [4:16](../04/16.md), [4:25](../04/25.md), [4:30](../04/30.md), and [4:34](../04/34.md).) Once inside the courtyard, the priest would proceed to the “curtain” which divided the inner courtyard from the Holy of Holies, inside which Yahweh resided over the wings of the cherubim on the box of the covenant. The priest would dip his finger in the blood and “sprinkle” the blood seven times in the direction of that sacred curtain, which was also in the direction of Yahweh’s dwelling place among the Israelites. (See [4:6](../04/06.md), [4:17](../04/17.md), and [4:25](../04/25.md).)\n\nIn two cases (when the high priest or the whole community unintentionally sins), the priest would then apply blood to the four horns at the corners of the incense altar and possibly, before pouring the rest of the blood out at the base of the altar of burnt offerings. (See [4:5](../04/05.md), [4:16](../04/16.md), [4:25](../04/25.md), [4:30](../04/30.md), and [4:34](../04/34.md).) In the case of a leader of the community and an ordinary individual’s unintentional sin, the priest would dip his finger in the blood of the animal and apply it to the four horns of the corners of the altar of burnt offerings before pouring out the rest of the blood at the base of the same altar, as in the other cases. (See [4:25](../04/25.md), [4:30](../04/30.md), and [4:34](../04/34.md).) No explanation is given for this distinction. The altar of the burnt offering is described as being “at the entrance to the tent of meeting” (See [1:5](../01/05.md), [4:7](../04/07.md), and [4:18](../04/18.md),) whereas the incense altar is only ambiguously located “to the face of Yahweh in the tent of meeting. (See [4:7](../04/07.md)). As such, the precise location of the incense altar is debated. This is the geography of the tent of meeting as is relevant for Leviticus 4.\n\n### Disposing of the portions of the sacrifice that are not burned\nAs was briefly mentioned above, in Chapter 4, Yahweh instructs the people that the portions of the sacrificial animal that are not burned completely on the altar for a purification offering must be brought outside the camp of the people to a “clean place” in ([4:12](../04/12.md) and ([4:21](../04/21.md).) These portions of the sacrifice included the skin, head, legs, innards (probably referring specifically to the intestines and stomach), and any feces of the animal. (See [4:11–12](../04/11.md) and also [4:20](../04/20.md).) Because these parts of the animal were neither suitable to be burned on the altar as a sacrifice to Yahweh or suitable for eating, they had to be disposed of properly. However, if ancient Israel agreed with her neighboring peoples, the people may have conceived of the sacrificial animal absorbing, so to speak, the impurities brought about by the defiling presence of sin. As such, contact with these portions, once they had absorbed the impurity brought about by sin, may have been thought to make an individual impure or ceremonially unclean. Consequently, the location where the rest of the sacrificial animal was burned needed to be ceremonially clean in this way so that the potentially defiling presence of the sacrificial animal’s corpse could be properly disposed of and so that the camp itself did not become ceremonially unclean by virtue of its proximity to an ‘unclean’ location. However, this action could not have been performed by the priest making the sacrifice, because disposing of the animal in this way could potentially cause the priest to become impure, temporarily preventing his ability to serve as a priest to Yahweh in the tent of meeting. Rather, the act of properly disposing of the animal and burning it must have been performed by another, unspecified Israelite.\n\n## Important Figures of Speech in This Chapter\nThis chapter includes two primary figures of speech that may prove difficult to translate but are important to understanding the chapter. They include 1) the phrase “to the face of the tent of meeting,” 2) the expression “to sins … from any of the commands of Yahweh, which will not be done,” and 3) the phrase “the sons of Aaron.”\n\n### “To the face of …” \nAs with the expression “to the face of Yahweh,” the expression “to the face of the tent of meeting” simply means “before” the tent of meeting. ([4:14](../04/14.md)) That is, it refers to the location directly in front of the interior tent, in its courtyard. Likewise, the similar expression “the face of the curtain” simply means “the front of” the sacred curtain or perhaps “in the direction of” the curtain. (See [4:06](../04/06.md) and [4:17](../04/17.md).) If your language has a similar idiomatic expression, consider using it wherever this phrase occurs. However, if this expression would not be natural in your language, consider translating the expression in this chapter simply as “before the tent of meeting” or as “in front of the tent of meeting” in the first case and as “the front of the curtain” or as “toward the curtain” in the second case.\n\n### The expression “to sin … from any of the commands of Yahweh which will not be done”\nSeveral times in this chapter, the author of Leviticus uses the expression “commands of Yahweh which will not be done” to refer to the commands of Yahweh against doing certain actions. (See [4:02](../04/02.md), [4:13](../04/13.md), [4:22](../04/22.md), [4:27](../04/27.md).) The expression refers to those commandments that proscribe certain actions or behaviors (called “negative commands”). As the expression makes clear, they have done something that Yahweh has instructed them not to do, performing an action that was forbidden. As such, their actions require restitution and have defiled the sacred space where Yahweh resided among the Israelites and the sacred items that were dedicated to him. In short, their unintentional sin has brought about a scenario in which a purification offering is required.\n\n### The expression “to lift up”\nThree times in this chapter, the author of Leviticus uses the expression “to lift up” to refer to the process of removing fat from an animal that has been killed to be a sacrifice to Yahweh. (See [4:8](../04/08.md, [4:10](../04/10.md), and [4:19](../04/19.md).) If your language has a similar idiom to refer to the actions by which one butchers an animal and removes its fat, consider using it in the places where the expression occurs. If not, consider using a generic expression, as the alternate translations provided by the relevant notes will demonstrate.\n\n### “The anointed priest”\nThree times in Chapter 4, the author of Leviticus uses the expression “the anointed priest” to refer to the high priest. (See [4:3](../04/03.md), [4:5](../04/05.md), and [4:16](../04/16.md).) This expression indicates that the high priest, as the chief leader of the priesthood, has been especially anointed and dedicated for service as a priest to Yahweh and thus has special privileges and responsibilities befitting his position. The use of the word “*anointed” refers to the practice of dripping olive oil on priests to dedicate them to Yahweh. If this expression would be unclear or unnatural in your language, consider simply translating the phrase as “the high priest.”\n\n### To “burn in a way that makes smoke go up”\nAs in the previous chapters, the language of “causing” the sacrifice “to become smoke on the altar” pictures the sacrifice as being converted to smoke by the fire of the altar and arising to Yahweh in heaven, where he would smell the pleasant aroma of the burning sacrifice (See [4:10](../04/10.md), [4:19](../04/19.md), [4:26](../04/26.md), [4:31](../04/31.md), and [4:35](../04/35.md).) As such, the pleasant smell was either a sign that Yahweh approved the sacrifice and would atone for the individual's sins and forgive him or functioned as a necessary requirement for the acceptance of the individual's offering. Either way, this term is common in Leviticus but difficult to translate cleanly. If your language has a verb that means “to turn something into smoke through fire,” consider using it here.\n\n## Other Possible Translation Difficulties in This Chapter\nIn addition to these important figures of speech, this chapter features several translation difficulties, including 1) the unclear referent of masculine pronouns, 2) the switching between second and third-person address, 3) the use of a verb and a related noun (cognate-accusatives), 4) the use of a future form to indicate a request or command, and 5) the use of specific, technical sacrificial language.\n\n### The referent of the masculine pronouns\nThroughout this chapter, the author of Leviticus uses a third-person pronoun to refer to both the individual who offers the sacrifices and to the priest who performs the sacrifice. As such, it is often difficult (but not impossible) to infer which party performs which actions. In general, the sacrifice is presented to the priest, but the individual who presents the sacrifice is responsible for killing, properly butchering, and presenting the portions of the sacrificial animal to the priest, who will then arrange them on the altar’s fire. The UST will indicate which party is the apparent referent of the pronoun.\n\n### Second and third-person address\nThe entirety of chapters 1 through 7 are written as direct address to the people of God through Moses. Because in this chapter the pronouns “his” and “he” refer to the person bringing an offering to Yahweh, those terms can be translated in the second person as it is in [1:2](../01/02.md) and as the UST models, or they can be translated in the third person, as the ULT models. In the present chapter, the author of Leviticus consistently uses third-person forms to refer to the individual who offers the sacrifices described. Despite this, we recommend that you continue to use whichever forms and pronouns you have been using in the previous two chapters, even if that means continuing the use second-person forms.\n\n### The use of a verb with a related noun (Cognate-accusatives)\nFor emphasis, the author of Leviticus often uses a verb with a related noun. In this chapter, the verb “to present” is used with the related noun that is translated as “offering,” just as the verb “to sin” is used with the related noun that is translated as “sin.” (See [3:1](../03/01.md), [4:3](../04/03.md), [4:14](../04/14.md), [4:23](../04/23.md), [4:28](../04/28.md), and [4:35](../04/35.md).) If your language can repeat words for emphasis, it would be appropriate in this context to repeat these words in a similar manner. 4:1 ymeo rc://*/ta/man/translate/writing-quotations לֵּ⁠אמֹֽר 1 The word translated as **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. 4:1-2 vi29 rc://*/ta/man/translate/figs-quotesinquotes לֵּ⁠אמֹֽר & דַּבֵּ֞ר אֶל־בְּנֵ֣י יִשְׂרָאֵ֘ל לֵ⁠אמֹר֒ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation, with a period before: “He told Moses to tell the sons of Israel” 4:2 gdkg rc://*/ta/man/translate/figs-metaphor בְּנֵ֣י יִשְׂרָאֵ֘ל 1 This expression speaks of the people of Israel in the time of Moses as if they were literally the **sons of Israel**. It means that they are the physical and spiritual descendants of Jacob, whose name God changed to Israel. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the descendants of Israel” @@ -215,7 +215,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 4:35 t7jx rc://*/ta/man/translate/figs-possession עַ֖ל אִשֵּׁ֣י יְהוָ֑ה 1 See how you translated the similar possessive expressions in [2:3](../02/03.md) and [2:10](../02/10.md). Alternate translation: “on the sacrifices that people offer as gifts to Yahweh” 4:35 sy5y rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֨ר עָלָ֧י⁠ו הַ⁠כֹּהֵ֛ן עַל־ חַטָּאת֥⁠וֹ 1 See how you handled this expression involving an abstract noun in [1:4](../01/04.md). 4:35 m4ms rc://*/ta/man/translate/figs-activepassive וְ⁠נִסְלַ֥ח לֽ⁠וֹ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and Yahweh will forgive the individual of his sin” -5:intro dfg1 0 # Leviticus 5 General Notes\n## Structure and formatting\nAs discussed in the General Introduction to Leviticus 4, because of the narrative framings in 4:1 and 5:14, Leviticus 4:1–5:12 should be taken as a discrete unit that is nonetheless connected to Leviticus 1–3 within the unit of Leviticus 1–7.\n\nThe word "And" in the first verse of Chapter 5 indicates that the following material should be read in continuity from Chapter 4. That being said, the phrase "And a person, when she sins" ([5:1](../05/01.md)) is used to start a new series of hypothetical scenarios (as in [2:1](../02/01.md)) in which a person becomes guilty and is in need of a sacrifice to atone for their sin. In [5:1–13](../05/01.md), the individual’s guilt requires him to offer a purification offering, as was the case in Chapter 4.\n\nHowever, because of the reintroduction of the narrative framing where Yahweh speaks to Moses (see [5:14](../05/14.md)), the scenarios covered in [5:14–19](../05/14.md) (and continuing into [6:1–7](../06/01.md)) cover cases where the individual’s guilt requires him to offer a guilt offering. Whereas the purification offering was explained in the General Introduction to the previous chapter, the guilt offering is described below. The basic structure of this chapter is outlined as follows:\n\n 1) The Sin Offering (4:1–5:13)\n I. scenario #1: guilt due to the failure to testify in court (5:1)\n II. scenario #2: guilt due to unwitting contact with an unclean animal (5:2) or unwitting contact with human uncleanness (5:3)\n III. scenario #3: guilt due to the failure to fulfill a rashly spoken vow (5:4)\n IV. the procedure for offering a Purification Offering (5:5–13)\n i. Option for the poor #1: two turtledoves and two pigeons (5:7–10)\n ii. Offering for the poor #2: wheat flour (5:11–13)\n 2) The Guilt Offering (5:14–6:7)\n I. scenario #1: a person breaks Yahweh’s commandments regarding holy objects\n II. scenario #2: a person unwittingly breaks one of Yahweh’s commandments (5:17–19)\n\n## Special Concepts in This Chapter\nSeveral special concepts are crucial for understanding this chapter. They include 1) several instances of technical sacrificial terminology, especially the concept of “unclean,” the two-fold use of “guilt,” the guilt offering itself, and the concept of atonement, 2) the special provision of sacrifices accessible for the poor, and 3) instances of symbolic action, especially the sprinkling and application of blood.\n\n### Technical sacrificial terminology\nFirst, several words or phrases in this chapter have a specialized meaning in the context of sacrifice. They include 1) the concept of “unclean” (the opposite of “clean” explained in the General Introduction to the previous chapter), 2) the two-fold use of the word “guilt,” and 3) the guilt offering itself, which occupies the instructions of the second half of this chapter.\n\n 1) Unclean\nThe second scenario covered in this chapter by which someone incurs guilt and is therefore required to offer a purification offering (see [5:2­–3](../05/02.md)) involves a situation in which someone touches something unclean (whether intentionally or unintentionally). For an object or body to be unclean means that it is unfit to enter into holy space or touch a holy object because of its proximity to death. In ancient Israel, this impurity was seen to pollute the holy space where Yahweh lived among the Israelites and could desecrate the sacred items that were consecrated to him. Consequently, anything impure or unclean was not allowed to enter sacred space or touch anything unclean. Furthermore, contact with anything considered unclean or anything that had become unclean would result in the individual becoming unclean himself. (See also [11:24–25](../11/24.md).) In [Leviticus 5:2–3](../05/02.md), unclean bodies that would make an individual unclean upon contact include the unclean dead body of a wild animal or a domesticated animal ([5:2](../05/02.md)), the dead body of an unclean “swarming” or “creeping” animal ([5:2](../05/02.md)), or the “uncleanness of a man” ([5:3](../05/03.md)), that is, uncleanness that comes from a human source. A list of unclean animals is provided in [11:1–8](../11/01.md), [11:19–23](../11/19.md), and [11:26–31](../11/26.md). Situations in which a person can become unclean through other means (perhaps the “uncleanness of a man” mentioned in [5:3](../05/03.md)) are listed in [11:32–38](../11/32.md). The command not to eat or touch an unclean animal or the carcass of any animal (which has become unclean because it is dead) is reiterated in [11:39–47](../11/39.md). Other ways in which a person could become unclean include birthing a child (see [12:1–8](../12/01.md): a woman is unclean for seven days if she births a male and for fourteen days if she births a female), having a certain infection of the skin (see [13:1–3](../13/01.md), [13: 7–8](../13/07.md), [13:9–17](../13/09.md), [13:18–23](../13/18.md), and [13:24–46](../13/24.md)), touching a dead body (see [22:4](../22/04.md)), having a bodily secretion or discharge ([15:1–3](../15/01.md)), include seminal emissions ([15:16–18](../15/16.md)) and menstruation ([15:19–27](../15/19.md)), contact with which makes furniture and beds unclean (see [15:4–12](../15/04.md)). Garments with traces of skin diseases (see [13:47–59](../13/47.md)) or houses that have traces of skin diseases in the walls (see [14:33–53](../14/33.md)) are likewise unclean. The danger of being unclean in holy space is reiterated in [15:31–33](../15/31.md), in which Yahweh warns that they must be careful to remain clean, lest they pollute the sanctuary with their uncleanness and die. By distinguishing between clean and unclean animals in this manner, Yahweh promises the people that they will remain the holy people of God, people who are dedicated and set apart for him (see [20:22–26](../20/22.md)).\n\n 2) The two-fold use of the word "guilt"\nIn this chapter, the word translated as "guilt" is used is two separate senses. In one sense, it refers to both the internal feeling of having committed wrongdoing and the legal state of being required to provide restitution for that wrongdoing, as explained in the General Introduction to the previous chapter. This sense uses both the verb "to become guilty" and the abstract noun "guilt." The second sense uses the abstract noun "guilt" to refer to the payment or restitution that a person offers to atone for their sins when they realize they have committed wrongdoing. Examples of this are seen in [5:6–7](../05/06.md), [5:15](../05/15.md), and [5:25](../05/25.md), in which an individual or community is instruction to “bring their guilt” to Yahweh (that is, to the tent of meeting where Yahweh lived among the Israelites). This expression does not mean to bring their feelings of guilt to Yahweh but to bring the penalty for their guilt, that is, the animal required by the sacrifice to atone for their sin. This second sense is once used in full in [5:6](../05/06.md) (“And he will bring his guilt to Yahweh for his sin that he sinned”) and twice in an elided, shortened form (see [5:7](../05/07.md), “then he will bring his guilt that he sinned.” See also [5:11](../05/11.md), “then he will bring his offering that he sinned”).\n\n 3) The guilt offering\nClosely related to the sin offering, in which a person offered a sacrifice to cleanse or purify sacred space from the defiling impurity generated by unintentional sin, the guilt offering is a special sacrifice designed to restore and make restitution for sacred items that had become desecrated due to the defiling presence of an individual’s sin. In one possibe scenario, an individual trespasses a trespass, that is, he breaks one of Yahweh’s commandments, by unintentionally sinning with regard to any holy object that has been dedicated for exclusive use in service to Yahweh (see [5:15–16](../05/15.md)). The second scenario addressed by this chapter covers any way by which a person unintentionally sins (and, presumably, defiles a sacred object, see [5:17–19](../05/17.md)). These scenarios required that the individual atone for their guilt in the form of an animal sacrifice (specifically, a male goat). He must provide restitution for the item that their sin desecrated, paying in the form of a carefully calculated amount of silver that had been weighed according to the measurements for silver that were used by the priests who handled the finances of the tent of meeting. In this way, the sacrifice both restored the individual to a right relationship with Yahweh through atoning for his sins and forgiving his guilt, and it also provided the means by which the sacred items in the tent of meeting could be reconsecrated, restored, or replaced.\n\n### Sacrifices for the poor\nThis chapter explains that Yahweh made special provisions for individuals who could not afford costly purification offerings (see [5:7–13](../05/07.md)). The author of Leviticus uses the expression "if his hand does not touch enough flock animals" ([5:7](../05/07.md)) to describe an individual who cannot afford to offer their own bovine or flock animal or purchase others (as Chapter 4 prescribes). Likewise, the author of Leviticus uses a related expression ("if his hand does not reach" ([5:11](../05/11.md)) to describe an individual who cannot afford the four birds that could replace the expensive domesticated animals. Yahweh allows such individuals who cannot afford the bovine of flock animals prescribed for the purification offering in Chapter 4 to offer two turtledoves and two pigeons, bringing two of the birds for a purification offering and the other two for a burnt offering (see [5:7–10](../05/07.md)). However, if the individual cannot afford the four birds, they are allowed to bring a set amount of raw wheat flour as an acceptable substitute for the animal sacrifice (see [5:11–13](../05/11.md)). These provisions demonstrate the grace of God, who makes the forgiveness and restoration of relationship with God that was provided through the sacrifices available to everyone, without excluding those who do not have the means to offer expensive sacrifices.\n\n### Restoring the cost of a sacred item with money\nBecause guilt offerings were designed to reconsecrate and restore sacred space and sacred items that were dedicated exclusively to Yahweh, the guilt offering required not only an animal sacrifice but also the restitution of the monetary value of whatever sacred item became defiled and unclean through the impurity brought about by the sin of the individual, whether intentional or unintentional. This monetary value was calculated in two ways. First, the value of the animal sacrifice (usually a male goat, see [5:15](../05/15.md) and [5:18](../05/18.md)) would be calculated according to the measurements for silver used by the priests who operated the finances of the sanctuary. This is expressed by the phrase "in your valuation, silver shekels, in the shekel of the holy place" ([5:15](../05/15.md), see also the expression "in your valuation" in [5:18](../05/18.md)). Second, the individual is required to calculate the monetary value of whatever sacred item had been desecrated or defiled by their sin and bring that amount, plus one-fifth of that value, to the priests in the form of silver, again (presumably) calculated according to the measurements for silver used by the priests who operated the finances of the sanctuary. (See [5:16](../05/16.md).) This process results in the restitution of 120% of the monetary value of whatever had been defiled, along with the monetary value of the male goat that was sacrificed for the guilt offering. In this way, the individual provided for the replacement of the object that their sin desecrated.\n\n### Ritual action\nThis chapter, much like Leviticus 1, includes the ritual action of splashing or sprinkling the blood of the animal on the the altar. Neither the laws regarding the purification offering (which continue in the present chapter from the previous chapter) nor the laws regarding the guilt offering ([5:14-19](../05/14.md)) are unique in the lack of mentions of blood. This, however, does not mean that blood was unimportance in the sacrificial process. Whereas in Leviticus 1 and 3, the blood is “splashed” or “splattered” against the side of the altar. (See [1:5](../01/05.md), [1:11](../01/11.md), and [3:2](../03/02.md), [3:8](../03/08.md)), and [3:13](../03/13.md).) Leviticus 4 makes clear that the purification offering required that the blood would be “sprinkled” towards the curtain that divided the courtyard of the tent of meeting from the Holy of Holies (see [4:6](../04/06.md) and [4:17](../04/17.md)), “put” on the horns of either the incense altar or the altar of the burnt offerings (see [4:7](../04/07.md), [4:18](../04/18.md), [4:25](../04/25.md), [4:30](../04/30.md), and [4:34](../04/34.md)), or “poured out” at the base of the altar of burnt offerings (see [4:7](../04/07.md), [4:18](../04/18.md), [4:25](../04/25.md), [4:30](../04/30.md), and [4:34](../04/34.md)). In the case of birds, the blood is “drained out” or “squeezed out” on either the side of the altar (see [1:15](../01/15.md)) or on the base of the altar (see [5:9](../05/09.md)). This was likely the case in the animal sacrifices described in Leviticus 5. As explained in previous chapters, the blood, being the life of the animal (see [17:11](../17/11.md)), was given by God to ritually purify, cleanse, and remove the defiling impurity brought about by the presence of sin, even unintentional sin. In this chapter, the blood acts as a ritual detergent or soap with the special ability to cleanse sacred objects and sacred spaces from the impurity of sin.\n\n## Important Figures of Speech in This Chapter\nThis chapter includes several figures of speech that may prove difficult to translate but are important to understanding the chapter.\n\n### “If his hand does not touch” or “If his hand does not reach”\nAs previously discussed, the author of Leviticus uses the expression "if his hand does not touch enough flock animals" ([5:7](../05/07.md)) to describe an individual who cannot afford to offer their own bovine or flock animal or purchase others (as Leviticus 4 prescribes). Likewise, the author of Leviticus uses a related expression ("if his hand does not reach," [5:11](../05/11.md)) to describe an individual who cannot afford the four birds that could replace the expensive domesticated animals. If such an expression would not be clear in your language, use whatever expression would be clearest to your readers. Alternate translations will be provided in the following notes where the expressions appear.\n\n## Other Possible Translation Difficulties in This Chapter\nIn addition to these important figures of speech, this chapter features several translation difficulties, including 1) the unclear referent of masculine pronouns, 2) the switching between second and third-person address, 3) the use of a verb and a related noun (cognate-accusatives), 4) the use of a future form to indicate a request or command, and 5) the use of specific, technical sacrificial language.\n\n### The referent of the masculine pronouns\nThroughout this chapter, the author of Leviticus uses a third-person pronoun to refer to both the individual who offers the sacrifices and to "the priest" who performs the sacrifice. As such, it is often difficult (but not impossible) to infer which party performs which actions. In general, the sacrifice is presented to the priest, but the individual who presents the sacrifice is responsible for killing, properly butchering, and presenting the portions of the sacrificial animal to the priest, who will then arrange them on the altar’s fire. The UST will indicate which party is the apparent referent of the pronoun.\n\n### Second and third-person address\nAll of Leviticus 1 through 7 is written as direct address to the people of God through Moses. Because in this chapter the words "his" and "he" refer to the person bringing an offering to Yahweh, those terms can be translated in the second person as it is in [1:2](../01/02.md) and as the UST models or they can be translated in the third person, as the ULT models. In the present chapter, the author of Leviticus consistently uses third-person forms to refer to the individual who offers the sacrifices described. Despite this, we recommend that you continue to use whichever forms and pronouns you have been using in the previous two chapters, even if that means continuing to use second-person forms.\n\n### The use of a verb with a related noun (cognate-accusatives)\nFor emphasis, the author of Leviticus often uses a verb with a related noun. In this chapter, several expressions follow this pattern, including the expression "the sin that he sinned" (see [5:6](../05/06.md), [5:10](../05/10.md), and [5:13](../05/13.md)), the expression "the uncleanness that a person becomes unclean with it" ([5:3](../05/03.md)), the expression "to grab…the fullness of a handful" ([5:12](../05/12.md)), the expression "to trespass a trespass" ([5:18](../05/18.md)), and the expression "the mistake that he mistook" ([5:18](../05/18.md)). If your language can repeat words for emphasis, it would be appropriate in this context to repeat the appropriate words in these expressions in a similar manner whenever the relevant expressions occur. +5:intro dfg1 0 # Leviticus 5 General Notes\n\n## Structure and formatting\nAs discussed in the General Introduction to Leviticus 4, because of the narrative framings in 4:1 and 5:14, Leviticus 4:1–5:12 should be taken as a discrete unit that is nonetheless connected to Leviticus 1–3 within the unit of Leviticus 1–7.\n\nThe word "And" in the first verse of Chapter 5 indicates that the following material should be read in continuity from Chapter 4. That being said, the phrase "And a person, when she sins" ([5:1](../05/01.md)) is used to start a new series of hypothetical scenarios (as in [2:1](../02/01.md)) in which a person becomes guilty and is in need of a sacrifice to atone for their sin. In [5:1–13](../05/01.md), the individual’s guilt requires him to offer a purification offering, as was the case in Chapter 4.\n\nHowever, because of the reintroduction of the narrative framing where Yahweh speaks to Moses (see [5:14](../05/14.md)), the scenarios covered in [5:14–19](../05/14.md) (and continuing into [6:1–7](../06/01.md)) cover cases where the individual’s guilt requires him to offer a guilt offering. Whereas the purification offering was explained in the General Introduction to the previous chapter, the guilt offering is described below. The basic structure of this chapter is outlined as follows:\n\n 1) The Sin Offering (4:1–5:13)\n I. scenario #1: guilt due to the failure to testify in court (5:1)\n II. scenario #2: guilt due to unwitting contact with an unclean animal (5:2) or unwitting contact with human uncleanness (5:3)\n III. scenario #3: guilt due to the failure to fulfill a rashly spoken vow (5:4)\n IV. the procedure for offering a Purification Offering (5:5–13)\n i. Option for the poor #1: two turtledoves and two pigeons (5:7–10)\n ii. Offering for the poor #2: wheat flour (5:11–13)\n 2) The Guilt Offering (5:14–6:7)\n I. scenario #1: a person breaks Yahweh’s commandments regarding holy objects\n II. scenario #2: a person unwittingly breaks one of Yahweh’s commandments (5:17–19)\n\n## Special Concepts in This Chapter\nSeveral special concepts are crucial for understanding this chapter. They include 1) several instances of technical sacrificial terminology, especially the concept of “unclean,” the two-fold use of “guilt,” the guilt offering itself, and the concept of atonement, 2) the special provision of sacrifices accessible for the poor, and 3) instances of symbolic action, especially the sprinkling and application of blood.\n\n### Technical sacrificial terminology\nFirst, several words or phrases in this chapter have a specialized meaning in the context of sacrifice. They include 1) the concept of “unclean” (the opposite of “clean” explained in the General Introduction to the previous chapter), 2) the two-fold use of the word “guilt,” and 3) the guilt offering itself, which occupies the instructions of the second half of this chapter.\n\n 1) Unclean\nThe second scenario covered in this chapter by which someone incurs guilt and is therefore required to offer a purification offering (see [5:2­–3](../05/02.md)) involves a situation in which someone touches something unclean (whether intentionally or unintentionally). For an object or body to be unclean means that it is unfit to enter into holy space or touch a holy object because of its proximity to death. In ancient Israel, this impurity was seen to pollute the holy space where Yahweh lived among the Israelites and could desecrate the sacred items that were consecrated to him. Consequently, anything impure or unclean was not allowed to enter sacred space or touch anything unclean. Furthermore, contact with anything considered unclean or anything that had become unclean would result in the individual becoming unclean himself. (See also [11:24–25](../11/24.md).) In [Leviticus 5:2–3](../05/02.md), unclean bodies that would make an individual unclean upon contact include the unclean dead body of a wild animal or a domesticated animal ([5:2](../05/02.md)), the dead body of an unclean “swarming” or “creeping” animal ([5:2](../05/02.md)), or the “uncleanness of a man” ([5:3](../05/03.md)), that is, uncleanness that comes from a human source. A list of unclean animals is provided in [11:1–8](../11/01.md), [11:19–23](../11/19.md), and [11:26–31](../11/26.md). Situations in which a person can become unclean through other means (perhaps the “uncleanness of a man” mentioned in [5:3](../05/03.md)) are listed in [11:32–38](../11/32.md). The command not to eat or touch an unclean animal or the carcass of any animal (which has become unclean because it is dead) is reiterated in [11:39–47](../11/39.md). Other ways in which a person could become unclean include birthing a child (see [12:1–8](../12/01.md): a woman is unclean for seven days if she births a male and for fourteen days if she births a female), having a certain infection of the skin (see [13:1–3](../13/01.md), [13: 7–8](../13/07.md), [13:9–17](../13/09.md), [13:18–23](../13/18.md), and [13:24–46](../13/24.md)), touching a dead body (see [22:4](../22/04.md)), having a bodily secretion or discharge ([15:1–3](../15/01.md)), include seminal emissions ([15:16–18](../15/16.md)) and menstruation ([15:19–27](../15/19.md)), contact with which makes furniture and beds unclean (see [15:4–12](../15/04.md)). Garments with traces of skin diseases (see [13:47–59](../13/47.md)) or houses that have traces of skin diseases in the walls (see [14:33–53](../14/33.md)) are likewise unclean. The danger of being unclean in holy space is reiterated in [15:31–33](../15/31.md), in which Yahweh warns that they must be careful to remain clean, lest they pollute the sanctuary with their uncleanness and die. By distinguishing between clean and unclean animals in this manner, Yahweh promises the people that they will remain the holy people of God, people who are dedicated and set apart for him (see [20:22–26](../20/22.md)).\n\n 2) The two-fold use of the word "guilt"\nIn this chapter, the word translated as "guilt" is used is two separate senses. In one sense, it refers to both the internal feeling of having committed wrongdoing and the legal state of being required to provide restitution for that wrongdoing, as explained in the General Introduction to the previous chapter. This sense uses both the verb "to become guilty" and the abstract noun "guilt." The second sense uses the abstract noun "guilt" to refer to the payment or restitution that a person offers to atone for their sins when they realize they have committed wrongdoing. Examples of this are seen in [5:6–7](../05/06.md), [5:15](../05/15.md), and [5:25](../05/25.md), in which an individual or community is instruction to “bring their guilt” to Yahweh (that is, to the tent of meeting where Yahweh lived among the Israelites). This expression does not mean to bring their feelings of guilt to Yahweh but to bring the penalty for their guilt, that is, the animal required by the sacrifice to atone for their sin. This second sense is once used in full in [5:6](../05/06.md) (“And he will bring his guilt to Yahweh for his sin that he sinned”) and twice in an elided, shortened form (see [5:7](../05/07.md), “then he will bring his guilt that he sinned.” See also [5:11](../05/11.md), “then he will bring his offering that he sinned”).\n\n 3) The guilt offering\nClosely related to the sin offering, in which a person offered a sacrifice to cleanse or purify sacred space from the defiling impurity generated by unintentional sin, the guilt offering is a special sacrifice designed to restore and make restitution for sacred items that had become desecrated due to the defiling presence of an individual’s sin. In one possibe scenario, an individual trespasses a trespass, that is, he breaks one of Yahweh’s commandments, by unintentionally sinning with regard to any holy object that has been dedicated for exclusive use in service to Yahweh (see [5:15–16](../05/15.md)). The second scenario addressed by this chapter covers any way by which a person unintentionally sins (and, presumably, defiles a sacred object, see [5:17–19](../05/17.md)). These scenarios required that the individual atone for their guilt in the form of an animal sacrifice (specifically, a male goat). He must provide restitution for the item that their sin desecrated, paying in the form of a carefully calculated amount of silver that had been weighed according to the measurements for silver that were used by the priests who handled the finances of the tent of meeting. In this way, the sacrifice both restored the individual to a right relationship with Yahweh through atoning for his sins and forgiving his guilt, and it also provided the means by which the sacred items in the tent of meeting could be reconsecrated, restored, or replaced.\n\n### Sacrifices for the poor\nThis chapter explains that Yahweh made special provisions for individuals who could not afford costly purification offerings (see [5:7–13](../05/07.md)). The author of Leviticus uses the expression "if his hand does not touch enough flock animals" ([5:7](../05/07.md)) to describe an individual who cannot afford to offer their own bovine or flock animal or purchase others (as Chapter 4 prescribes). Likewise, the author of Leviticus uses a related expression ("if his hand does not reach" ([5:11](../05/11.md)) to describe an individual who cannot afford the four birds that could replace the expensive domesticated animals. Yahweh allows such individuals who cannot afford the bovine of flock animals prescribed for the purification offering in Chapter 4 to offer two turtledoves and two pigeons, bringing two of the birds for a purification offering and the other two for a burnt offering (see [5:7–10](../05/07.md)). However, if the individual cannot afford the four birds, they are allowed to bring a set amount of raw wheat flour as an acceptable substitute for the animal sacrifice (see [5:11–13](../05/11.md)). These provisions demonstrate the grace of God, who makes the forgiveness and restoration of relationship with God that was provided through the sacrifices available to everyone, without excluding those who do not have the means to offer expensive sacrifices.\n\n### Restoring the cost of a sacred item with money\nBecause guilt offerings were designed to reconsecrate and restore sacred space and sacred items that were dedicated exclusively to Yahweh, the guilt offering required not only an animal sacrifice but also the restitution of the monetary value of whatever sacred item became defiled and unclean through the impurity brought about by the sin of the individual, whether intentional or unintentional. This monetary value was calculated in two ways. First, the value of the animal sacrifice (usually a male goat, see [5:15](../05/15.md) and [5:18](../05/18.md)) would be calculated according to the measurements for silver used by the priests who operated the finances of the sanctuary. This is expressed by the phrase "in your valuation, silver shekels, in the shekel of the holy place" ([5:15](../05/15.md), see also the expression "in your valuation" in [5:18](../05/18.md)). Second, the individual is required to calculate the monetary value of whatever sacred item had been desecrated or defiled by their sin and bring that amount, plus one-fifth of that value, to the priests in the form of silver, again (presumably) calculated according to the measurements for silver used by the priests who operated the finances of the sanctuary. (See [5:16](../05/16.md).) This process results in the restitution of 120% of the monetary value of whatever had been defiled, along with the monetary value of the male goat that was sacrificed for the guilt offering. In this way, the individual provided for the replacement of the object that their sin desecrated.\n\n### Ritual action\nThis chapter, much like Leviticus 1, includes the ritual action of splashing or sprinkling the blood of the animal on the the altar. Neither the laws regarding the purification offering (which continue in the present chapter from the previous chapter) nor the laws regarding the guilt offering ([5:14-19](../05/14.md)) are unique in the lack of mentions of blood. This, however, does not mean that blood was unimportance in the sacrificial process. Whereas in Leviticus 1 and 3, the blood is “splashed” or “splattered” against the side of the altar. (See [1:5](../01/05.md), [1:11](../01/11.md), and [3:2](../03/02.md), [3:8](../03/08.md)), and [3:13](../03/13.md).) Leviticus 4 makes clear that the purification offering required that the blood would be “sprinkled” towards the curtain that divided the courtyard of the tent of meeting from the Holy of Holies (see [4:6](../04/06.md) and [4:17](../04/17.md)), “put” on the horns of either the incense altar or the altar of the burnt offerings (see [4:7](../04/07.md), [4:18](../04/18.md), [4:25](../04/25.md), [4:30](../04/30.md), and [4:34](../04/34.md)), or “poured out” at the base of the altar of burnt offerings (see [4:7](../04/07.md), [4:18](../04/18.md), [4:25](../04/25.md), [4:30](../04/30.md), and [4:34](../04/34.md)). In the case of birds, the blood is “drained out” or “squeezed out” on either the side of the altar (see [1:15](../01/15.md)) or on the base of the altar (see [5:9](../05/09.md)). This was likely the case in the animal sacrifices described in Leviticus 5. As explained in previous chapters, the blood, being the life of the animal (see [17:11](../17/11.md)), was given by God to ritually purify, cleanse, and remove the defiling impurity brought about by the presence of sin, even unintentional sin. In this chapter, the blood acts as a ritual detergent or soap with the special ability to cleanse sacred objects and sacred spaces from the impurity of sin.\n\n## Important Figures of Speech in This Chapter\nThis chapter includes several figures of speech that may prove difficult to translate but are important to understanding the chapter.\n\n### “If his hand does not touch” or “If his hand does not reach”\nAs previously discussed, the author of Leviticus uses the expression "if his hand does not touch enough flock animals" ([5:7](../05/07.md)) to describe an individual who cannot afford to offer their own bovine or flock animal or purchase others (as Leviticus 4 prescribes). Likewise, the author of Leviticus uses a related expression ("if his hand does not reach," [5:11](../05/11.md)) to describe an individual who cannot afford the four birds that could replace the expensive domesticated animals. If such an expression would not be clear in your language, use whatever expression would be clearest to your readers. Alternate translations will be provided in the following notes where the expressions appear.\n\n## Other Possible Translation Difficulties in This Chapter\nIn addition to these important figures of speech, this chapter features several translation difficulties, including 1) the unclear referent of masculine pronouns, 2) the switching between second and third-person address, 3) the use of a verb and a related noun (cognate-accusatives), 4) the use of a future form to indicate a request or command, and 5) the use of specific, technical sacrificial language.\n\n### The referent of the masculine pronouns\nThroughout this chapter, the author of Leviticus uses a third-person pronoun to refer to both the individual who offers the sacrifices and to "the priest" who performs the sacrifice. As such, it is often difficult (but not impossible) to infer which party performs which actions. In general, the sacrifice is presented to the priest, but the individual who presents the sacrifice is responsible for killing, properly butchering, and presenting the portions of the sacrificial animal to the priest, who will then arrange them on the altar’s fire. The UST will indicate which party is the apparent referent of the pronoun.\n\n### Second and third-person address\nAll of Leviticus 1 through 7 is written as direct address to the people of God through Moses. Because in this chapter the words "his" and "he" refer to the person bringing an offering to Yahweh, those terms can be translated in the second person as it is in [1:2](../01/02.md) and as the UST models or they can be translated in the third person, as the ULT models. In the present chapter, the author of Leviticus consistently uses third-person forms to refer to the individual who offers the sacrifices described. Despite this, we recommend that you continue to use whichever forms and pronouns you have been using in the previous two chapters, even if that means continuing to use second-person forms.\n\n### The use of a verb with a related noun (cognate-accusatives)\nFor emphasis, the author of Leviticus often uses a verb with a related noun. In this chapter, several expressions follow this pattern, including the expression "the sin that he sinned" (see [5:6](../05/06.md), [5:10](../05/10.md), and [5:13](../05/13.md)), the expression "the uncleanness that a person becomes unclean with it" ([5:3](../05/03.md)), the expression "to grab…the fullness of a handful" ([5:12](../05/12.md)), the expression "to trespass a trespass" ([5:18](../05/18.md)), and the expression "the mistake that he mistook" ([5:18](../05/18.md)). If your language can repeat words for emphasis, it would be appropriate in this context to repeat the appropriate words in these expressions in a similar manner whenever the relevant expressions occur. 5:1 a833 rc://*/ta/man/translate/figs-idiom ק֣וֹל אָלָ֔ה 1 The sound of a curse is an idiom that refers to a public call for someone who can bear witness to a crime to come forward. The call includes a curse on any person who was a witness to the crime but refuses to testify about it. (See the parallel text in Proverbs 29:24.) Alternate translation: “the call for a witness to swear to what he knows about a crime” 5:1 erm9 rc://*/ta/man/translate/figs-idiom וְ⁠נָשָׂ֥א עֲוֺנֽ⁠וֹ 1 The expression **he shall bear his iniquity** refers to being responsible to make restitution for the guilt acquired by an individual’s wrongdoing, whether intentional or unintentional. If your language has a similar idiom, consider using it here. If not, consider stating the meaning plainly. Alternate translation: "he must make a guilt offering" 5:2 ix6b rc://*/ta/man/translate/figs-explicit טָמֵא֒ & טְמֵאָ֗ה & טְמֵאָ֔ה & טָמֵ֑א & טָמֵ֖א 1 For an object or body to be **unclean** implies that it has acquired impurity through its perceived proximity to death. In ancient Israel, this impurity was seen to pollute the holy space where Yahweh lived among the Israelites and could desecrate the sacred items that were consecrated to him. Consequently, anything impure or unclean was not allowed to enter the sacred space or touch anything clean or holy. If your language has a similar word, consider using it here. If not, consider using a generic term. Alternate translation: “polluted … polluted … polluted … polluted … is polluted himself” @@ -289,7 +289,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 5:18 irws rc://*/ta/man/translate/figs-rpronouns וְ⁠ה֥וּא לֹֽא־יָדַ֖ע 1 This expression uses the reflexive pronoun **himself** to emphasize how significant it was that the person who previously was unaware of his unintentional sin has now come to realize what he has done. Use a way that is natural in your language to indicate this significance. Alternate translation: “but even he did not know” 5:18 t3jx rc://*/ta/man/translate/figs-activepassive וְ⁠נִסְלַ֥ח לֽ⁠וֹ 1 See how you translated the similar expression in [4:20](../04/20.md). Alternate translation: “and Yahweh will forgive him for his sin” 5:19 sa8m rc://*/ta/man/translate/figs-reduplication אָשֹׁ֥ם אָשַׁ֖ם לַ⁠יהוָֽה 1 The expression **being guilty, he is guilty** translates a verb that is repeated for emphasis. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. Alternate translation: “Yahweh certainly considers him guilty” -6:intro yt3w 0 # Leviticus 6 General Notes\n## Structure and Formatting\nAlthough this chapter starts with a reiteration of Yahweh speaking to Moses, reinforcing the narrative framing of the book, the laws of [6:1–7](../06/01.md) continue the instructions for hypothetical scenarios in which someone would need to offer a guilt offering. In this way, the first seven verses are a continuation of [5:14–18](../05/14.md), offering the third of three hypothetical scenarios in which a guilt offering is required (the first two being described in [5:14–18](../05/14.md)).\n\nHowever, the next reiteration of Yahweh speaking to Moses in [6:8](../06/08.md) starts a new section that addresses the priests for how they should handle particular details of the burnt offering ([6:9–13](../06/09.md)) and the grain offering ([6:14–18](../06/14.md).\n\nAnother reiteration of Yahweh speaking to Moses is included in [6:19](../06/19.md), which begins a new section describing the prescribed offering for the priests on the day of their being anointed as priests to Yahweh ([6:19–23](../06/19.md).\n\nA final reiteration of Yahweh speaking to Moses is introduced in [6:24](../06/24.md), which addresses the priests for how they should handle particular details of the purification offering* ([6:24–30](../06/24.md). These instructions then continue into Chapter 7, which is likewise addressed to the priests. To put this outline in bullet points, the chapter can be detailed as follows:\n\n 1) The guilt offering (5:14–6:7)\n a. scenario #3: guilt due to a person “denying” a fellow Israelite (6:1–7)\n 2) The administrative instructions for priests (6:8–7:21)\n a. The priests’ instructions for the burnt offering (6:8–13)\n b. The priests’ instructions for the grain offering (6:14–18)\n c. The priests’ offering on the day of anointing (6:19–23)\n d. The priests’ Instruction for the purification offering (6:24–30)\n## Religious and Cultural Concepts in This Chapter\n### The scenarios for a guilt offering in this chapter (6:1–7)\nThe beginning of this chapter explains several hypothetical scenarios in which a person may act in such a way that they incur guilt (and thereby “impurity”). Each of the following describes a way an Israelite might “trespass a trespass against Yahweh” ([6:2](../06/02.md)). The scenarios are:\n\n 1) a person “denies” his “fellow citizen” with either a “deposit” or with “a pledge of a hand” ([6:2](../06/02.md)). This expression uses an idiom that refers to the actions whereby someone swears a socially binding oath with a member of their family or clan and commits himself or herself to certain actions regarding the other person but afterward fails to behave in accordance with the stipulations of the oath. The term “deposit” refers to either (1) a monetary down payment that served to guarantee the full payment of a larger amount. Alternate translation: “with a down payment on a larger owed sum” or (2) an item that was given from one individual to another for safekeeping. The expression “a pledge of a hand” refers to a physical item that is given from one member of a community to another. This item would commit the individual who received it to carry out the stipulations of the oath.\n\n 2) a person “extorts his fellow citizen” ([6:2](../06/02.md)), likely by refusing to pay an employee his or her wages, or one member of a party willfully withholding a previously agreed-upon amount of money from the other. If this is not clear in your language, consider stating the meaning plainly.\n\n 3) a person finds some item that another Israelite has lost but then denies having found it in order to keep the item for himself ([6:3](../06/03.md)).\n\n 4) a person takes an oath with another person deceitfully, that is, with the intention not to carry out the required actions of the oath (6:3)[../06/03.md)).\n\n### “Fellow citizen”\nThe expression “fellow citizen” is used several times in this chapter to refer to a fellow Israelite, possibly one within the larger familial or clan network of relationships within the people of Israel. The expression translates a single Hebrew word and emphasizes the closeness of the relationship between two persons who are “fellow citizens.” While the ancient world did not know national “citizenship” in a modern sense (as in “I am a citizen of the United States of America”), the term does carry the sense of marking an individual by their relationship to a larger body of people (hence the word “citizen”).\n\n### Guilt\nIn this chapter, the word translated as "guilt" is used is two separate senses. In one sense, it refers to both the internal feeling of having committed wrongdoing and the legal state of being required to provide restitution for that wrongdoing. An example of this sense is found in [6:5](../06/05.md), in which the expression “the day of his guilt” refers to the moment in which a person incurs legal guilt. This sense uses both the verb "to become guilty" and the abstract noun "guilt." The second sense uses the abstract noun "guilt" to refer to the payment or restitution that a person offers to atone for their sins when they realize they have committed wrongdoing. An example of this are seen in [6:6](../06/06.md), in which an individual is instructed to “bring his guilt” to Yahweh (that is, to the tent of meeting where Yahweh lived among the Israelites). This expression does not mean to bring their feelings of guilt to Yahweh but to bring the penalty for their guilt, that is, the animal that the sacrifice to atone for their sin requires.\n\n### The “clean place” (6:11)\nIn Leviticus 6, Yahweh instructs the people that the portions of the sacrificial animal that are not burned completely on the altar for a guilt offering must be brought outside the camp of the people to a clean place ([6:11](../06/11.md)). The adjective translated as "clean" does not refer to a location that is physically free of dirt (as one might describe a freshly washed dish). Rather, in the context of sacrifices, the word "clean" refers to a person, animal, or object that has been kept separated from the defiling presence of sin and is fit to be used for sacred purposes or enter into sacred space. Portions of an animal that were used in sacrifices to purify a person, place, or object from the impurity of sins may have been considered to absorb the defiling sin, so to speak. As such, contact with these portions, once they had absorbed the impurity brought about by sin, may have been thought to make an individual impure or ceremonially unclean. Consequently, the location where the rest of the sacrificial animal was burned needed to be ceremonially clean in this way so that the potentially defiling presence of the sacrificial animal’s corpse could be properly disposed of and so that the camp itself did not become ceremonially unclean by virtue of its proximity to an ‘unclean’ location.\n\n## Important Figures of Speech in This Chapter\n### “This is the law of”\nIn several places in this chapter, the expression “this is the law of…” uses the possessive form to describe instructions that are characterized by their relationship to a particular sacrifice or offering. (See, for example, [6:9](../06/09.md).[6:14](../06/14.md), [6:25](../06/25.md).) If your language would not use the possessive form for this, consider stating the meaning plainly, as the notes below will suggest.\n\n## Other Possible Translation Difficulties in This Chapter\n### The use of a verb with a related noun (Cognate-accusatives)\nFor emphasis, the author of Leviticus often uses a verb with a related noun. In this chapter, several expressions follow this pattern, including "trespasses a trespass" ([6:2](../06/02.md)), the "robbery that he robbed" ([6:4](../06/04.md)), and "the deposit that was deposited with him" ([6:4](../06/04.md)). +6:intro yt3w 0 # Leviticus 6 General Notes\n\n## Structure and Formatting\nAlthough this chapter starts with a reiteration of Yahweh speaking to Moses, reinforcing the narrative framing of the book, the laws of [6:1–7](../06/01.md) continue the instructions for hypothetical scenarios in which someone would need to offer a guilt offering. In this way, the first seven verses are a continuation of [5:14–18](../05/14.md), offering the third of three hypothetical scenarios in which a guilt offering is required (the first two being described in [5:14–18](../05/14.md)).\n\nHowever, the next reiteration of Yahweh speaking to Moses in [6:8](../06/08.md) starts a new section that addresses the priests for how they should handle particular details of the burnt offering ([6:9–13](../06/09.md)) and the grain offering ([6:14–18](../06/14.md).\n\nAnother reiteration of Yahweh speaking to Moses is included in [6:19](../06/19.md), which begins a new section describing the prescribed offering for the priests on the day of their being anointed as priests to Yahweh ([6:19–23](../06/19.md).\n\nA final reiteration of Yahweh speaking to Moses is introduced in [6:24](../06/24.md), which addresses the priests for how they should handle particular details of the purification offering* ([6:24–30](../06/24.md). These instructions then continue into Chapter 7, which is likewise addressed to the priests. To put this outline in bullet points, the chapter can be detailed as follows:\n\n 1) The guilt offering (5:14–6:7)\n a. scenario #3: guilt due to a person “denying” a fellow Israelite (6:1–7)\n 2) The administrative instructions for priests (6:8–7:21)\n a. The priests’ instructions for the burnt offering (6:8–13)\n b. The priests’ instructions for the grain offering (6:14–18)\n c. The priests’ offering on the day of anointing (6:19–23)\n d. The priests’ Instruction for the purification offering (6:24–30)\n## Religious and Cultural Concepts in This Chapter\n### The scenarios for a guilt offering in this chapter (6:1–7)\nThe beginning of this chapter explains several hypothetical scenarios in which a person may act in such a way that they incur guilt (and thereby “impurity”). Each of the following describes a way an Israelite might “trespass a trespass against Yahweh” ([6:2](../06/02.md)). The scenarios are:\n\n 1) a person “denies” his “fellow citizen” with either a “deposit” or with “a pledge of a hand” ([6:2](../06/02.md)). This expression uses an idiom that refers to the actions whereby someone swears a socially binding oath with a member of their family or clan and commits himself or herself to certain actions regarding the other person but afterward fails to behave in accordance with the stipulations of the oath. The term “deposit” refers to either (1) a monetary down payment that served to guarantee the full payment of a larger amount. Alternate translation: “with a down payment on a larger owed sum” or (2) an item that was given from one individual to another for safekeeping. The expression “a pledge of a hand” refers to a physical item that is given from one member of a community to another. This item would commit the individual who received it to carry out the stipulations of the oath.\n\n 2) a person “extorts his fellow citizen” ([6:2](../06/02.md)), likely by refusing to pay an employee his or her wages, or one member of a party willfully withholding a previously agreed-upon amount of money from the other. If this is not clear in your language, consider stating the meaning plainly.\n\n 3) a person finds some item that another Israelite has lost but then denies having found it in order to keep the item for himself ([6:3](../06/03.md)).\n\n 4) a person takes an oath with another person deceitfully, that is, with the intention not to carry out the required actions of the oath (6:3)[../06/03.md)).\n\n### “Fellow citizen”\nThe expression “fellow citizen” is used several times in this chapter to refer to a fellow Israelite, possibly one within the larger familial or clan network of relationships within the people of Israel. The expression translates a single Hebrew word and emphasizes the closeness of the relationship between two persons who are “fellow citizens.” While the ancient world did not know national “citizenship” in a modern sense (as in “I am a citizen of the United States of America”), the term does carry the sense of marking an individual by their relationship to a larger body of people (hence the word “citizen”).\n\n### Guilt\nIn this chapter, the word translated as "guilt" is used is two separate senses. In one sense, it refers to both the internal feeling of having committed wrongdoing and the legal state of being required to provide restitution for that wrongdoing. An example of this sense is found in [6:5](../06/05.md), in which the expression “the day of his guilt” refers to the moment in which a person incurs legal guilt. This sense uses both the verb "to become guilty" and the abstract noun "guilt." The second sense uses the abstract noun "guilt" to refer to the payment or restitution that a person offers to atone for their sins when they realize they have committed wrongdoing. An example of this are seen in [6:6](../06/06.md), in which an individual is instructed to “bring his guilt” to Yahweh (that is, to the tent of meeting where Yahweh lived among the Israelites). This expression does not mean to bring their feelings of guilt to Yahweh but to bring the penalty for their guilt, that is, the animal that the sacrifice to atone for their sin requires.\n\n### The “clean place” (6:11)\nIn Leviticus 6, Yahweh instructs the people that the portions of the sacrificial animal that are not burned completely on the altar for a guilt offering must be brought outside the camp of the people to a clean place ([6:11](../06/11.md)). The adjective translated as "clean" does not refer to a location that is physically free of dirt (as one might describe a freshly washed dish). Rather, in the context of sacrifices, the word "clean" refers to a person, animal, or object that has been kept separated from the defiling presence of sin and is fit to be used for sacred purposes or enter into sacred space. Portions of an animal that were used in sacrifices to purify a person, place, or object from the impurity of sins may have been considered to absorb the defiling sin, so to speak. As such, contact with these portions, once they had absorbed the impurity brought about by sin, may have been thought to make an individual impure or ceremonially unclean. Consequently, the location where the rest of the sacrificial animal was burned needed to be ceremonially clean in this way so that the potentially defiling presence of the sacrificial animal’s corpse could be properly disposed of and so that the camp itself did not become ceremonially unclean by virtue of its proximity to an ‘unclean’ location.\n\n## Important Figures of Speech in This Chapter\n\n### “This is the law of”\nIn several places in this chapter, the expression “this is the law of…” uses the possessive form to describe instructions that are characterized by their relationship to a particular sacrifice or offering. (See, for example, [6:9](../06/09.md).[6:14](../06/14.md), [6:25](../06/25.md).) If your language would not use the possessive form for this, consider stating the meaning plainly, as the notes below will suggest.\n\n## Other Possible Translation Difficulties in This Chapter\n\n### The use of a verb with a related noun (Cognate-accusatives)\nFor emphasis, the author of Leviticus often uses a verb with a related noun. In this chapter, several expressions follow this pattern, including "trespasses a trespass" ([6:2](../06/02.md)), the "robbery that he robbed" ([6:4](../06/04.md)), and "the deposit that was deposited with him" ([6:4](../06/04.md)). 6:1 fi2o rc://*/ta/man/translate/writing-quotations לֵּ⁠אמֹֽר 1 The word translated as **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. Alternate translation: (following a period instead of the comma) “Yahweh said” 6:2 s69l rc://*/ta/man/translate/writing-poetry וּ⁠מָעֲלָ֥ה מַ֖עַל 1 See how you translated the similar expression using repeated words in [5:15](../05/15.md). 6:2 hezk rc://*/ta/man/translate/figs-idiom וְ⁠כִחֵ֨שׁ בַּ⁠עֲמִית֜⁠וֹ 1 As the General Introduction to this chapter discusses, in the context of [6:2–3](../06/02.md), the expression **denies his fellow citizen** is an idiom that refers to the actions whereby someone swears a socially-binding oath with a member of their family or clan, and commits himself or herself to certain actions regarding the other person, but afterward fails to behave in accordance with the stipulations of the oath. This could be done by stealing from the other individual, extorting them out of wages or any owed money, finding something that belongs to the other individual but failing to return it, or any other way of proving that the original oath was taken without intent to abide by it honestly. If the idiom here does not communicate this meaning in your language, consider using a more general expression. Alternate translation: “and he acts in such a way that he breaks an oath that he made with his fellow citizen” @@ -389,7 +389,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 6:30 pcz5 rc://*/ta/man/translate/figs-abstractnouns לְ⁠כַפֵּ֥ר 1 See how you translated this expression in [1:4](../01/04.md). 6:30 yz83 rc://*/ta/man/translate/figs-activepassive לֹ֣א תֵאָכֵ֑ל 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Yahweh forbids anyone to eat it” 6:30 w6h7 rc://*/ta/man/translate/figs-activepassive תִּשָּׂרֵֽף 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “The priest must burn it” -7:intro nbv3 0 # Leviticus 7 General Notes\n## Structure and Formatting\nAs was suggested in the General Introduction to Chapter 6, this chapter continues the administrative instructions to the priests for how they should handle particular matters of specific sacrifices. It addresses 1) the **guilt offering** (7:1–6), 2) the food portions for the priests from various sacrifices (7:7–10), and 3) the **peace offering** (7:11–21). A fresh reiteration of Yahweh speaking to Moses, reestablishing the narrative context of these first seven chapters, occurs in [7:22](../07/22.md). It shifts the instructions from those concerning the priests to those concerning the people of Israel as a whole, addressing the prohibition of eating animal blood or fat (7:22–27). Then, the author of Leviticus records Yahweh speaking to Moses again in [7:28](../07/28.md), which introduces a new section, again addressed to the people of Israel as a whole, that covers the wave offering and the food portions for the priests from the peace offering (7:28–36) before the chapter ends with a summary of chapters 1 through 7 as a whole (7:37–38). In outline form, this chapter is structured as follows:\n\n 1) The Administrative Laws for Priests (6:8–7:21)\n V. The Guilt Offering (7:1–6)\n VI. The Priestly Portions of Food (7:7–10)\n VII. The Peace Offering (7:11–21)\n 2) General Address to the People of Israel (7:22–36)\n I. Prohibition of Consuming Blood or Fat (7:22–27)\n II. Laws for the Peace Offering (7:28–36)\n i. The Wave Offering of the Breast and Its Fat (7:29–31)\n ii. The Right Thigh (7:32–33)\n iii. The Breast Meat and the Right Thigh as Food for Priests (7:34–36)\n 3) Conclusion to Chapters 1–7 (7:37–38)\n\n## Religious and Cultural Concepts in This Chapter\n### The guilt, peace, and wave offerings\nIn this chapter, laws for the priests’ handling of the guilt, peace, and wave offerings are discussed. See the Book Introduction for details concerning the nature and identity of these types of sacrifices.\n\n### “That person shall be cut off from his people” (7:20, 21, 27)\nThis chapter introduces the punishment for two forbidden actions: 1) eating the meat of the peace offering while being unclean or impure ([Lev 7:20–21](../07/20.md)) and 2) drinking or consuming blood ([Lev 7:27](../07/27.md)). The punishment for these actions is spoken of as if the person were being literally cut off from his or her people. This could be: (1) an idiom that refers to Yahweh’s executing divine judgment against the individual in some unspecified manner, thus removing the person from the people of God or (2) a metaphor that refers to the people excommunicating or exiling the individual from his or her community. If possible, translate in such a way that allows for both options, since the expression is ambiguous. Additionally, if your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language.\n\n### Blood\nIn this chapter, Yahweh forbade the eating of any animal blood because the blood contained “the life” of the animal. (See [7:26–27](../07/26.md). In sacrifices, the blood of the animal is collected and applied, via sprinkling or splattering, to the sides of the altar upon which the burnt offering is placed. This act, as explained above, has been variously understood, but it pictures the blood as cleansing the altar from the effects of sin. Blood was able to cleanse sacred space and God's people from the impurities of sin because of its ability to accomplish atonement by means of “the life” of the animal. (See [17:10–12](../17/10.md).)\n\n## Important Figures of Speech in This Chapter\n### The holy thing of holy things\nIn this chapter, Yahweh reserves portions of the guilt offering for the priests as their food. These portions are called “the holy thing of holy things.” (See [Lev 7:1](../07/01.md) and [Lev 7:6](../07/06.md).) All food that was offered to Yahweh was considered a “holy thing” (see “the holy things” and “a holy thing” in [Lev 22:2–4](../22/02.md), [22:6–7](../22/06.md), [22:10](../22/10.md), and [22:14–16](../22/14.md), but certain food offerings were designated as “the holy thing of holy things.” The expression “the holy thing of holy things” uses the possessive form to describe an offering that is exceptionally or uniquely holy. As such, the expression may be translated as “the most holy thing” or “the exceptionally holy thing.”\n\n## Other Possible Translation Difficulties in This Chapter\n### Second- and third-person address\nThe entirety of chapters 1 through 7 are written as a direct address to the people of God through Moses. In the present chapter, the author of Leviticus consistently uses third-person forms to refer to either the priest or the individual who offers the sacrifices described until a sudden switch to second-person plural forms in [7:23–26](../07/23.md), before returning to third-person singular forms in [7:27](../07/27.md) and throughout the rest of the chapter. If the switch from third-person to second-person forms and back would not be natural in your language, consider continuing to use whichever form you have been using for the previous chapters.\n\n### Figs-youplural\nIn the places where second-person address is used, the word **you** is plural. It refers to the people of Israel who would offer sacrifices at the tent of meeting. If your language uses a plural form to address a group of people, consider using that form here. If not, consider using the third person. +7:intro nbv3 0 # Leviticus 7 General Notes\n\n## Structure and Formatting\nAs was suggested in the General Introduction to Chapter 6, this chapter continues the administrative instructions to the priests for how they should handle particular matters of specific sacrifices. It addresses 1) the **guilt offering** (7:1–6), 2) the food portions for the priests from various sacrifices (7:7–10), and 3) the **peace offering** (7:11–21). A fresh reiteration of Yahweh speaking to Moses, reestablishing the narrative context of these first seven chapters, occurs in [7:22](../07/22.md). It shifts the instructions from those concerning the priests to those concerning the people of Israel as a whole, addressing the prohibition of eating animal blood or fat (7:22–27). Then, the author of Leviticus records Yahweh speaking to Moses again in [7:28](../07/28.md), which introduces a new section, again addressed to the people of Israel as a whole, that covers the wave offering and the food portions for the priests from the peace offering (7:28–36) before the chapter ends with a summary of chapters 1 through 7 as a whole (7:37–38). In outline form, this chapter is structured as follows:\n\n 1) The Administrative Laws for Priests (6:8–7:21)\n V. The Guilt Offering (7:1–6)\n VI. The Priestly Portions of Food (7:7–10)\n VII. The Peace Offering (7:11–21)\n 2) General Address to the People of Israel (7:22–36)\n I. Prohibition of Consuming Blood or Fat (7:22–27)\n II. Laws for the Peace Offering (7:28–36)\n i. The Wave Offering of the Breast and Its Fat (7:29–31)\n ii. The Right Thigh (7:32–33)\n iii. The Breast Meat and the Right Thigh as Food for Priests (7:34–36)\n 3) Conclusion to Chapters 1–7 (7:37–38)\n\n## Religious and Cultural Concepts in This Chapter\n\n### The guilt, peace, and wave offerings\nIn this chapter, laws for the priests’ handling of the guilt, peace, and wave offerings are discussed. See the Book Introduction for details concerning the nature and identity of these types of sacrifices.\n\n### “That person shall be cut off from his people” (7:20, 21, 27)\nThis chapter introduces the punishment for two forbidden actions: 1) eating the meat of the peace offering while being unclean or impure ([Lev 7:20–21](../07/20.md)) and 2) drinking or consuming blood ([Lev 7:27](../07/27.md)). The punishment for these actions is spoken of as if the person were being literally cut off from his or her people. This could be: (1) an idiom that refers to Yahweh’s executing divine judgment against the individual in some unspecified manner, thus removing the person from the people of God or (2) a metaphor that refers to the people excommunicating or exiling the individual from his or her community. If possible, translate in such a way that allows for both options, since the expression is ambiguous. Additionally, if your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language.\n\n### Blood\nIn this chapter, Yahweh forbade the eating of any animal blood because the blood contained “the life” of the animal. (See [7:26–27](../07/26.md). In sacrifices, the blood of the animal is collected and applied, via sprinkling or splattering, to the sides of the altar upon which the burnt offering is placed. This act, as explained above, has been variously understood, but it pictures the blood as cleansing the altar from the effects of sin. Blood was able to cleanse sacred space and God's people from the impurities of sin because of its ability to accomplish atonement by means of “the life” of the animal. (See [17:10–12](../17/10.md).)\n\n## Important Figures of Speech in This Chapter\n\n### The holy thing of holy things\nIn this chapter, Yahweh reserves portions of the guilt offering for the priests as their food. These portions are called “the holy thing of holy things.” (See [Lev 7:1](../07/01.md) and [Lev 7:6](../07/06.md).) All food that was offered to Yahweh was considered a “holy thing” (see “the holy things” and “a holy thing” in [Lev 22:2–4](../22/02.md), [22:6–7](../22/06.md), [22:10](../22/10.md), and [22:14–16](../22/14.md), but certain food offerings were designated as “the holy thing of holy things.” The expression “the holy thing of holy things” uses the possessive form to describe an offering that is exceptionally or uniquely holy. As such, the expression may be translated as “the most holy thing” or “the exceptionally holy thing.”\n\n## Other Possible Translation Difficulties in This Chapter\n\n### Second- and third-person address\nThe entirety of chapters 1 through 7 are written as a direct address to the people of God through Moses. In the present chapter, the author of Leviticus consistently uses third-person forms to refer to either the priest or the individual who offers the sacrifices described until a sudden switch to second-person plural forms in [7:23–26](../07/23.md), before returning to third-person singular forms in [7:27](../07/27.md) and throughout the rest of the chapter. If the switch from third-person to second-person forms and back would not be natural in your language, consider continuing to use whichever form you have been using for the previous chapters.\n\n### Figs-youplural\nIn the places where second-person address is used, the word **you** is plural. It refers to the people of Israel who would offer sacrifices at the tent of meeting. If your language uses a plural form to address a group of people, consider using that form here. If not, consider using the third person. 7:1 m86w rc://*/ta/man/translate/figs-possession קֹ֥דֶשׁ קָֽדָשִׁ֖ים הֽוּא 1 See how you translated this expression in [2:3](../02/03.md). 7:2 w7q9 rc://*/ta/man/translate/translate-tense בִּ⁠מְק֗וֹם אֲשֶׁ֤ר יִשְׁחֲטוּ֙ אֶת־הָ֣⁠עֹלָ֔ה 1 Here the author of Leviticus is not using this verb form to describe ongoing action, as if he were referring to a specific instance where an individual will perform this specific action. Rather, the future tense is being used both to describe an action that was previously described in the book of Leviticus and to depict a hypothetical situation. Alternate translation: “In the location where the burnt offering would normally be slaughtered” 7:2 i8iw rc://*/ta/man/translate/writing-pronouns יִשְׁחֲטוּ֙ & יִשְׁחֲט֖וּ 1 Here, **they** refers generically to anyone who might perform these actions. If it would be helpful in your language, consider using a general expression for a person. Alternate translation: “someone normally slaughters … people shall slaughter” or “an individual slaughters … that individual shall slaughter” @@ -506,7 +506,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 7:38 zub8 rc://*/ta/man/translate/writing-pronouns בְּ⁠י֨וֹם צַוֺּת֜⁠וֹ 1 The expression **on the day of his commanding** could refer to: (1) Yahweh commanding the people of Israel to begin bringing their sacrifices. Alternate translation: “on the day Yahweh commanded” or (2) Moses, relaying the laws he received from Yahweh, commanding the people of Israel to begin bringing their sacrifices. Alternate translation: “on the day Moses commanded” 7:38 b18c rc://*/ta/man/translate/figs-metaphor אֶת־בְּנֵ֣י יִשְׂרָאֵ֗ל 1 See how you translated the similar expression in [1:2](../01/02.md). 7:38 kbsg rc://*/ta/man/translate/writing-poetry לְ⁠הַקְרִ֧יב אֶת־קָרְבְּנֵי⁠הֶ֛ם 1 See how you handled the poetic repetition of words in [1:2](../01/02.md). -8:intro d9y6 0 # Leviticus 8 General Notes\n## Structure and Formatting\nThis chapter is a narrative, the first of a series of narrative that make up Leviticus 8–10. This story details how Moses inaugurated Aaron and his four sons to be priests in Israel. Yahweh instructs Moses to gather together Aaron and his sons and the whole congregation of Israel, along with the necessary elements of the inauguration ceremony ([8:1–3](../08/01.md)). Once Moses does this ([8:4–5](../08/04.md)), he prepares Aaron and his sons for the ceremony by ritually washing them with water ([8:6](../08/06.md)) and clothing Aaron with the special clothing of the high priest ([8:6–9](../08/06.md)). Moses then takes the special anointing oil and anoints the sacred tent, all its tools used for the worship and service of Yahweh ([8:10–11](../08/10.md)), and Aaron as priest ([8:12](../08/12.md)), before clothing Aaron’s four sons with the special clothing of the priesthood ([8:13])(../08/13.md)). Next, Moses transitions to offering the various sacrifices required of the ceremony, including a bull for the sin offering ([8:14–17](../08/14.md)), a ram for the burnt offering ([8:18–21](../08/18.md)), and another ram for an ordination offering ([8:22–29](../08/22.md)), the blood of which Aaron daubs on the extremities of Aaron and his sons in order to purify them from any and all uncleanness that comes from death, sin, or wrongdoing ([8:23–24](../08/23.md)). From the ordination offering, Moses takes the special portions of fat, the right thigh, and the breast meat, places them into the hands of Aaron and his sons, and waves them in Yahweh’s presence to dedicate them to Yahweh ([8:25–27](../08/25.md)). The breast meat then belongs to Moses as food, as per Yahweh’s law ([8:28–29](../08/28.md)). Finally, Moses anoints Aaron and his sons and their clothing with oil once again, this time mixed with the purifying blood of the sacrifice ([8:30](../08/30.md)), before instructing them how to eat the portions of the sacrifice that belong to them as food and how to participate in the seven-day process of being inaugurated as priests to Yahweh ([8:31–35](../08/31.md)). The structure of the chapter is as follows:\n\n 1) Yahweh instructs Moses (8:1–3)\n 2) The Inauguration Ceremony (8:4–36)\n a. Moses gathers the people (8:4–5)\n b. Moses washes the priests and clothes Aaron (8:6–9)\n c. Moses anoints the sacred tent, its tools, and Aaron with oil (8:10–12)\n d. Moses clothes Aaron’s sons (8:13)\n e. Moses offers the sin offering (8:14–17)\n f. Moses offers the burnt offering (8:18–21)\n g. Moses offers the ordination offering (8:22–29)\n h. Moses anoints Aaron and his sons with oil and blood (8:30)\n i. Moses instructs the priests (8:31–36)\n\n## Religious and Cultural Concepts in This Chapter\nMany of the special concepts in this chapter are covered in the Book Introduction, including the burnt offering, the sin and ordination offerings, and the special role of blood in the sacrificial system of Leviticus. However, here blood and oil are applied in a unique way, warranting some explanation:\n\nThe expression “the oil of anointing” is used twice in this chapter to refer to the special olive oil that was used for the purpose of dedicating places, people, and objects for Yahweh’s use alone. (See [8:10](../08/10.md) and [8:30](../08/30.md).) In 8:10, the oil is expressly said to “make holy” whatever is sprinkled with oil. (Again, see [8:10–12](../08/10.md)) and [8:30](../08/30.md).) The oil is also poured on Aaron’s heads to set him apart for the unique task of being Israel high priest, whereas it is “sprinkled,” mixed with the blood of the ordination offering, on Aaron, his sons, and their clothing ([8:30](../08/30.md)). This action likewise “makes holy” Aaron, his sons, and their clothing. If your language has a special word or expression for consecrating or anointing something or someone with oil, especially if there is a unique word for pouring this special oil on someone’s head, consider using these words in this chapter.\n\nBlood plays a similar but unique role in this chapter. Whereas the blood of the sacrifice often serves to purify the altar from the impurity of sin or uncleanness that the sacrifice “absorbs,” so to speak (see it perform this function in this chapter in [8:15](../08/15.md) and [8:19](../08/19.md)), here Moses applies the blood to the extremities of Aaron and his sons, specifically their right earlobes, thumbs of their right hand, and big toes of their right feet. (See [8:23–24](../08/23.md).) Because of the special property of blood (as the “life” of the animal) to remove impurity, this ritual action removes any impurity caused by proximity to death, sin, or wrongdoing from the whole body of Aaron and his sons. By metonymy, their extremities represent their entire bodies. If this action would not be clear in your language, consider explaining its meaning in a footnote or in the body of your translation. Additionally, if your language has a specific word or expression for applying blood to a person, especially in a ritual or religious context, consider using that word or expression here.\n +8:intro d9y6 0 # Leviticus 8 General Notes\n\n## Structure and Formatting\nThis chapter is a narrative, the first of a series of narrative that make up Leviticus 8–10. This story details how Moses inaugurated Aaron and his four sons to be priests in Israel. Yahweh instructs Moses to gather together Aaron and his sons and the whole congregation of Israel, along with the necessary elements of the inauguration ceremony ([8:1–3](../08/01.md)). Once Moses does this ([8:4–5](../08/04.md)), he prepares Aaron and his sons for the ceremony by ritually washing them with water ([8:6](../08/06.md)) and clothing Aaron with the special clothing of the high priest ([8:6–9](../08/06.md)). Moses then takes the special anointing oil and anoints the sacred tent, all its tools used for the worship and service of Yahweh ([8:10–11](../08/10.md)), and Aaron as priest ([8:12](../08/12.md)), before clothing Aaron’s four sons with the special clothing of the priesthood ([8:13])(../08/13.md)). Next, Moses transitions to offering the various sacrifices required of the ceremony, including a bull for the sin offering ([8:14–17](../08/14.md)), a ram for the burnt offering ([8:18–21](../08/18.md)), and another ram for an ordination offering ([8:22–29](../08/22.md)), the blood of which Aaron daubs on the extremities of Aaron and his sons in order to purify them from any and all uncleanness that comes from death, sin, or wrongdoing ([8:23–24](../08/23.md)). From the ordination offering, Moses takes the special portions of fat, the right thigh, and the breast meat, places them into the hands of Aaron and his sons, and waves them in Yahweh’s presence to dedicate them to Yahweh ([8:25–27](../08/25.md)). The breast meat then belongs to Moses as food, as per Yahweh’s law ([8:28–29](../08/28.md)). Finally, Moses anoints Aaron and his sons and their clothing with oil once again, this time mixed with the purifying blood of the sacrifice ([8:30](../08/30.md)), before instructing them how to eat the portions of the sacrifice that belong to them as food and how to participate in the seven-day process of being inaugurated as priests to Yahweh ([8:31–35](../08/31.md)). The structure of the chapter is as follows:\n\n 1) Yahweh instructs Moses (8:1–3)\n 2) The Inauguration Ceremony (8:4–36)\n a. Moses gathers the people (8:4–5)\n b. Moses washes the priests and clothes Aaron (8:6–9)\n c. Moses anoints the sacred tent, its tools, and Aaron with oil (8:10–12)\n d. Moses clothes Aaron’s sons (8:13)\n e. Moses offers the sin offering (8:14–17)\n f. Moses offers the burnt offering (8:18–21)\n g. Moses offers the ordination offering (8:22–29)\n h. Moses anoints Aaron and his sons with oil and blood (8:30)\n i. Moses instructs the priests (8:31–36)\n\n## Religious and Cultural Concepts in This Chapter\nMany of the special concepts in this chapter are covered in the Book Introduction, including the burnt offering, the sin and ordination offerings, and the special role of blood in the sacrificial system of Leviticus. However, here blood and oil are applied in a unique way, warranting some explanation:\n\nThe expression “the oil of anointing” is used twice in this chapter to refer to the special olive oil that was used for the purpose of dedicating places, people, and objects for Yahweh’s use alone. (See [8:10](../08/10.md) and [8:30](../08/30.md).) In 8:10, the oil is expressly said to “make holy” whatever is sprinkled with oil. (Again, see [8:10–12](../08/10.md)) and [8:30](../08/30.md).) The oil is also poured on Aaron’s heads to set him apart for the unique task of being Israel high priest, whereas it is “sprinkled,” mixed with the blood of the ordination offering, on Aaron, his sons, and their clothing ([8:30](../08/30.md)). This action likewise “makes holy” Aaron, his sons, and their clothing. If your language has a special word or expression for consecrating or anointing something or someone with oil, especially if there is a unique word for pouring this special oil on someone’s head, consider using these words in this chapter.\n\nBlood plays a similar but unique role in this chapter. Whereas the blood of the sacrifice often serves to purify the altar from the impurity of sin or uncleanness that the sacrifice “absorbs,” so to speak (see it perform this function in this chapter in [8:15](../08/15.md) and [8:19](../08/19.md)), here Moses applies the blood to the extremities of Aaron and his sons, specifically their right earlobes, thumbs of their right hand, and big toes of their right feet. (See [8:23–24](../08/23.md).) Because of the special property of blood (as the “life” of the animal) to remove impurity, this ritual action removes any impurity caused by proximity to death, sin, or wrongdoing from the whole body of Aaron and his sons. By metonymy, their extremities represent their entire bodies. If this action would not be clear in your language, consider explaining its meaning in a footnote or in the body of your translation. Additionally, if your language has a specific word or expression for applying blood to a person, especially in a ritual or religious context, consider using that word or expression here.\n 8:1 n6q2 rc://*/ta/man/translate/writing-quotations לֵּ⁠אמֹֽר 1 The word translated as **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. 8:2 f2p6 וְ⁠אֶת־בָּנָ֣י⁠ו אִתּ֔⁠וֹ 1 Alternate translation: “and his four sons, Nadab, Abihu, Eleazar, and Ithamar” 8:2 qg84 וְ⁠אֵת֙ הַ⁠בְּגָדִ֔ים 1 Alternate translation: “and the priestly garments” or “and the special clothes that the priests wore” @@ -593,7 +593,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 8:35 mvnl rc://*/ta/man/translate/grammar-connect-logic-result כִּי־כֵ֖ן צֻוֵּֽיתִי׃ 1 The word translated as **because** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation, with a period before: “You should do all this because thus I have been commanded” 8:35 fol0 rc://*/ta/man/translate/writing-pronouns צֻוֵּֽיתִי׃ 1 Here the pronoun **I** refers to Moses. IIt may be helpful to clarify this for your readers. Alternate translation: “I, Moses, have been commanded” 8:36 bb62 rc://*/ta/man/translate/figs-synecdoche אֲשֶׁר־צִוָּ֥ה יְהוָ֖ה בְּ⁠יַד־מֹשֶֽׁה׃ס 1 The expression **by the hand of Moses** uses one part of a person, the **hand**, to represent all of a person. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “that Yahweh commanded through Moses” -9:intro s8cl 0 # Leviticus 9 General Notes\n## Structure and Formatting\nThis chapter is another narrative piece in which Moses instructs Aaron to perform sin and burnt offerings for himself and sin, burnt, grain, and peace offerings for the people so that the “glory of Yahweh” would appear to the people, having atoned them. After instructing Aaron ([9:1–7](../09/01.md)), Aaron performs for himself the sin offering, offering a bull calf in the prescribed way ([9:8–11](../09/08.md)). Next, he performs the burnt offering for himself, offering a ram in the prescribed way ([9:12–14](../09/12.md)). After this, Aaron makes sacrifices for the people of Israel, offering a male goat for a sin offering ([9:15](../09/15.md), a bull calf and a lamb for burnt offerings ([9:16](../09/16.md), a grain offering ([9:17](../09/17.md)), and, finally, an ox and a ram for peace offerings [9:18–20](../09/18.md)), complete with a wave offering of the breat meat and the right thigh of the ox and the ram ([9:21](../09/21.md)). In an incredible conclusion, Aaron blessed the people, and Moses and Aaron enter the sacred tent ([9:22–23](../09/22.md)). When they come out, after blessing the people again, the “glory of Yahweh” appears to the people as “fire from before the face of Yahweh” comes out of the sacred tent and consumes the fat and meat on the burnt offering altar ([9:23–24](../09/23.md)). In response to this incredible sight, the people shout and fall to the ground ([9:24](../09/24.md)). The structure of the chapter is as follows:\n\n 1) Moses instructs Aaron (9:1–7)\n 2) Aaron performs sacrifices for himself (9:8–14)\n I. the sin offering for Aaron (9:8–11)\n II. the burnt offering for Aaron (9:12–14)\n 3) Aaron performs sacrifices for the people of Israel (9:15–21)\n I. the sin offering for the people (9:15)\n II. the burnt offering for the people (9:16)\n III. the grain offering for the people (9:17)\n IV. the peace offering for the people, including the wave offering (9:18–21)\n 4) The glory of Yahweh appears to the people (9:22–24)\n\n## Religious and Cultural Concepts in This Chapter\nMost of the special concepts in this chapter are discussed in the Book Introduction, including the burnt, grain, sin, and peace offerings, including the wave offering, the unique function of blood, the abstract noun “atonement,” and the ritual act of converting sacrifices to smoke on the altar. +9:intro s8cl 0 # Leviticus 9 General Notes\n\n## Structure and Formatting\nThis chapter is another narrative piece in which Moses instructs Aaron to perform sin and burnt offerings for himself and sin, burnt, grain, and peace offerings for the people so that the “glory of Yahweh” would appear to the people, having atoned them. After instructing Aaron ([9:1–7](../09/01.md)), Aaron performs for himself the sin offering, offering a bull calf in the prescribed way ([9:8–11](../09/08.md)). Next, he performs the burnt offering for himself, offering a ram in the prescribed way ([9:12–14](../09/12.md)). After this, Aaron makes sacrifices for the people of Israel, offering a male goat for a sin offering ([9:15](../09/15.md), a bull calf and a lamb for burnt offerings ([9:16](../09/16.md), a grain offering ([9:17](../09/17.md)), and, finally, an ox and a ram for peace offerings [9:18–20](../09/18.md)), complete with a wave offering of the breat meat and the right thigh of the ox and the ram ([9:21](../09/21.md)). In an incredible conclusion, Aaron blessed the people, and Moses and Aaron enter the sacred tent ([9:22–23](../09/22.md)). When they come out, after blessing the people again, the “glory of Yahweh” appears to the people as “fire from before the face of Yahweh” comes out of the sacred tent and consumes the fat and meat on the burnt offering altar ([9:23–24](../09/23.md)). In response to this incredible sight, the people shout and fall to the ground ([9:24](../09/24.md)). The structure of the chapter is as follows:\n\n 1) Moses instructs Aaron (9:1–7)\n 2) Aaron performs sacrifices for himself (9:8–14)\n I. the sin offering for Aaron (9:8–11)\n II. the burnt offering for Aaron (9:12–14)\n 3) Aaron performs sacrifices for the people of Israel (9:15–21)\n I. the sin offering for the people (9:15)\n II. the burnt offering for the people (9:16)\n III. the grain offering for the people (9:17)\n IV. the peace offering for the people, including the wave offering (9:18–21)\n 4) The glory of Yahweh appears to the people (9:22–24)\n\n## Religious and Cultural Concepts in This Chapter\nMost of the special concepts in this chapter are discussed in the Book Introduction, including the burnt, grain, sin, and peace offerings, including the wave offering, the unique function of blood, the abstract noun “atonement,” and the ritual act of converting sacrifices to smoke on the altar. 9:1 ksc2 rc://*/ta/man/translate/translate-ordinal בַּ⁠יּ֣וֹם הַ⁠שְּׁמִינִ֔י 1 The word **eighth** is the ordinal number for eight. 9:1 rp4k rc://*/ta/man/translate/translate-ordinal בַּ⁠יּ֣וֹם הַ⁠שְּׁמִינִ֔י 1 The **eighth day** is the first day after the seven-day period of the ordination ceremony. Alternate translation: “on the first day after the ordination ceremony was completed” 9:2 jvuc rc://*/ta/man/translate/translate-symaction עֵ֣גֶל בֶּן־בָּקָ֧ר לְ⁠חַטָּ֛את וְ⁠אַ֥יִל לְ⁠עֹלָ֖ה תְּמִימִ֑ם 1 For a discussion of the word **perfect**, see the section titled “'Unblemished' or 'perfect'” in Part 3 of the Introduction to Leviticus. Alternate translation: “an unblemished calf, a son of the cattle, for a sin offering, and an unblemished ram for a burnt offering” or “a calf without blemish, a son of the cattle, for a sin offering, and a ram without blemish for a burnt offering” @@ -649,7 +649,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 9:24 m7g9 rc://*/ta/man/translate/figs-ellipsis וַ⁠יַּ֤רְא כָּל־הָ⁠עָם֙ 1 The expression **And all the people saw** is missing some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “And all the people saw how Yahweh provided the fire to consume the offering and fat on the altar” or “And all the people saw how the fire from before the face of Yahweh consumed the burnt offering and the fat on the altar” 9:24 e6ys rc://*/ta/man/translate/translate-symaction וַ⁠יָּרֹ֔נּוּ 1 Here, **they shouted** means that they cried out in joy with a loud voice. If this would not be clear in your language, consider stating the meaning explicitly. Alternate translation: “and they cheered loudly” 9:24 da35 rc://*/ta/man/translate/translate-symaction וַֽ⁠יִּפְּל֖וּ עַל־ פְּנֵי⁠הֶֽם 1 To fall on one’s **face** is a symbolic action. As an act of reverence, honor, and submission, It refers to either: (1) bowing on one’s knees with one’s face to the ground. If your language has a similar idiom to refer to bowing with respect to authority, consider using it here. If not, consider stating the meaning plainly. Alternate translation: “and they knelt down in respect and awe with their faces toward the ground” or (2) lying flat on the ground. Alternate translation: “and they lay flat out on the ground” -10:intro qn6v 0 # Leviticus 10 General Notes\n## Structure and Formatting\nThis chapter includes the last narrative of the section that began in Leviticus 8. It tells the story of how Aaron’s two sons, Nadab and Abihu, offered “strange fire that he did not command them” ([10:1](../10/01.md)). As a result of this action, Yahweh kills the two men with fire sent out from his presence ([10:2](../10/02.md)). Moses then interprets the events as a demonstration of Yahweh’s utter holiness ([10:3](../10/03.md)), before instructing that the men’s bodies be removed carefully ([10:4–5](../10/04.md)) and guiding Aaron’s remaining sons how they should mourn as priests ([10:5–7](../10/05.md)). Yahweh then gives instruction to Aaron concerning the consumption of alcoholic drink in connection to the priesthood ([10:8–9](../10/08.md)), clarifying that the role of the priesthood in Israel is to help the people distinguish between what is pure and what is impure so that they may follow Yahweh’s laws and be his holy people ([10:10–11](../10/10.md)). Following this, Moses instructs Aaron’s remaining two sons, Eleazar and Ithamar, that they are to eat the remaining food portions of the sacrifice and to do so in a clean and holy place ([10:12–15](../10/12.md)). However, when Moses later searches for the meat of the sin offering, he discovers that it had been burnt rather than eaten ([10:16])(../10/16.md)). When Moses questions why this happened, as the sin offering was exactly the type whose meat should have been eaten by the priests ([10:17–18](../10/17.md)), Aaron responds that he believes that the presence of his son’s bodies in the sanctuary has made the sin offering unacceptable to eat ([10:19](../10/19.md)). The narrative ends as Moses is satisfied with this answer ([10:20](../10/20.md)). The structure of the chapter is as follows:\n\n 1) The death of Nadab and Abihu (10:1–2)\n 2) Moses’ interpretation and instructions (10:3–7)\n A. the removal of the bodies (10:3–5)\n B. mourning as priests (10:6–7)\n 3) Yahweh instructs Aaron (10:8–11)\n 4) Moses instructs Eleazar and Ithamar (10:12–15)\n 5) The debate between Moses and Aaron concerning the sin offering (10:16–20)\n\nNote that Leviticus 10:3 is a line of poetry. Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 10:3.\n\n## Religious and Cultural Concepts in This Chapter\n### Mourning practices\nIn Leviticus 10:6–7, Moses instructs Aaron’s remaining sons, Eleazar and Ithamar that,when they are performing their duties as priests, they are not to mourn as they normally would mourn. Instead, they are to let the people of Israel mourn for them. (See [10:6](../10/06.md)). The symbolic actions associated with mourning practices that they are to avoid are:\n 1) letting their hair be disheveled and loose. The expression in Lev 10:6 (“Do not let your heads be loose”) is a figure of speech. Here, the word "heads" refers by association to the hair of one’s head, so the expression "Do not let your heads be loose" refers to letting one’s hair hang down disheveled and unkempt. It is implied that Aaron’s sons’ hair was long enough to hang down over their heads. This was a common practice associated with mourning for a dead relative. If it would be helpful in your language, consider stating the meaning plainly.\n 2) tearing their clothes in grief. The practice of tearing one’s clothes was a common sign of public mourning in ancient Israel. This was a common practice associated with mourning for a dead relative. If your culture has an expression that describes a similar symbolic action, consider using that expression here. If not, consider using a generic expression and explaining the meaning of this action in a footnote or in the body of your translation.\n\nThese are symbolic actions associated with mourning for dead relatives. If your language does not have similar actions associated with a period of mourning, consider explaining the meaning of these actions in a footnote or in the text of your translation.\n\n## Important Figures of Speech in This Chapter\n### Fire and “strange fire”\nIn this chapter, the word translated as “fire” appears both as literal fire and as referring to live, burning coals that produce fire. The notes below (as well as the UST) will serve to distinguish which meaning is present in each context. Where the word "fire" represents the coals that produce fire, you could use an equivalent expression from your language or state the meaning plainly, if it would be helpful in your language.\nIn [Leviticus 10:2](../10/02.md), the expression “strange fire” appears. Here, “fire” refers to coals that produce fire rather than to the fire itself. In context, the expression means that either: (1) Aaron’s sons Nadab and Abihu had used burning coals that came from a common, everyday source rather than from a holy source, as Yahweh had commanded or (2) the incense that Aaron’s sons Nadab and Abihu placed on top of the burning coals was not the kind of incense that Yahweh had commanded should be offered in the tent of meeting. The notes and the UST favor the first option, but the second is possible as well.\n\n## Other Possible Translation Difficulties in This Chapter\n### The use of plural “you”\nThroughout this chapter, the words "you" and "*your" are plural. They often refer to Aaron and his sons. Consider using the plural form of the second-person pronouns of your language in your translation if your language marks that distinct +10:intro qn6v 0 # Leviticus 10 General Notes\n\n## Structure and Formatting\nThis chapter includes the last narrative of the section that began in Leviticus 8. It tells the story of how Aaron’s two sons, Nadab and Abihu, offered “strange fire that he did not command them” ([10:1](../10/01.md)). As a result of this action, Yahweh kills the two men with fire sent out from his presence ([10:2](../10/02.md)). Moses then interprets the events as a demonstration of Yahweh’s utter holiness ([10:3](../10/03.md)), before instructing that the men’s bodies be removed carefully ([10:4–5](../10/04.md)) and guiding Aaron’s remaining sons how they should mourn as priests ([10:5–7](../10/05.md)). Yahweh then gives instruction to Aaron concerning the consumption of alcoholic drink in connection to the priesthood ([10:8–9](../10/08.md)), clarifying that the role of the priesthood in Israel is to help the people distinguish between what is pure and what is impure so that they may follow Yahweh’s laws and be his holy people ([10:10–11](../10/10.md)). Following this, Moses instructs Aaron’s remaining two sons, Eleazar and Ithamar, that they are to eat the remaining food portions of the sacrifice and to do so in a clean and holy place ([10:12–15](../10/12.md)). However, when Moses later searches for the meat of the sin offering, he discovers that it had been burnt rather than eaten ([10:16])(../10/16.md)). When Moses questions why this happened, as the sin offering was exactly the type whose meat should have been eaten by the priests ([10:17–18](../10/17.md)), Aaron responds that he believes that the presence of his son’s bodies in the sanctuary has made the sin offering unacceptable to eat ([10:19](../10/19.md)). The narrative ends as Moses is satisfied with this answer ([10:20](../10/20.md)). The structure of the chapter is as follows:\n\n 1) The death of Nadab and Abihu (10:1–2)\n 2) Moses’ interpretation and instructions (10:3–7)\n A. the removal of the bodies (10:3–5)\n B. mourning as priests (10:6–7)\n 3) Yahweh instructs Aaron (10:8–11)\n 4) Moses instructs Eleazar and Ithamar (10:12–15)\n 5) The debate between Moses and Aaron concerning the sin offering (10:16–20)\n\nNote that Leviticus 10:3 is a line of poetry. Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 10:3.\n\n## Religious and Cultural Concepts in This Chapter\n\n### Mourning practices\nIn Leviticus 10:6–7, Moses instructs Aaron’s remaining sons, Eleazar and Ithamar that,when they are performing their duties as priests, they are not to mourn as they normally would mourn. Instead, they are to let the people of Israel mourn for them. (See [10:6](../10/06.md)). The symbolic actions associated with mourning practices that they are to avoid are:\n 1) letting their hair be disheveled and loose. The expression in Lev 10:6 (“Do not let your heads be loose”) is a figure of speech. Here, the word "heads" refers by association to the hair of one’s head, so the expression "Do not let your heads be loose" refers to letting one’s hair hang down disheveled and unkempt. It is implied that Aaron’s sons’ hair was long enough to hang down over their heads. This was a common practice associated with mourning for a dead relative. If it would be helpful in your language, consider stating the meaning plainly.\n 2) tearing their clothes in grief. The practice of tearing one’s clothes was a common sign of public mourning in ancient Israel. This was a common practice associated with mourning for a dead relative. If your culture has an expression that describes a similar symbolic action, consider using that expression here. If not, consider using a generic expression and explaining the meaning of this action in a footnote or in the body of your translation.\n\nThese are symbolic actions associated with mourning for dead relatives. If your language does not have similar actions associated with a period of mourning, consider explaining the meaning of these actions in a footnote or in the text of your translation.\n\n## Important Figures of Speech in This Chapter\n\n### Fire and “strange fire”\nIn this chapter, the word translated as “fire” appears both as literal fire and as referring to live, burning coals that produce fire. The notes below (as well as the UST) will serve to distinguish which meaning is present in each context. Where the word "fire" represents the coals that produce fire, you could use an equivalent expression from your language or state the meaning plainly, if it would be helpful in your language.\nIn [Leviticus 10:2](../10/02.md), the expression “strange fire” appears. Here, “fire” refers to coals that produce fire rather than to the fire itself. In context, the expression means that either: (1) Aaron’s sons Nadab and Abihu had used burning coals that came from a common, everyday source rather than from a holy source, as Yahweh had commanded or (2) the incense that Aaron’s sons Nadab and Abihu placed on top of the burning coals was not the kind of incense that Yahweh had commanded should be offered in the tent of meeting. The notes and the UST favor the first option, but the second is possible as well.\n\n## Other Possible Translation Difficulties in This Chapter\n\n### The use of plural “you”\nThroughout this chapter, the words "you" and "*your" are plural. They often refer to Aaron and his sons. Consider using the plural form of the second-person pronouns of your language in your translation if your language marks that distinct 10:1 wogp rc://*/ta/man/translate/grammar-connect-words-phrases וַ⁠יִּקְח֣וּ 1 The word **And** indicates that the action of this chapter immediately follows what happened in the previous chapter. The events recorded here should be considered to be a continuation of the story of the ordination ceremony. In your translation, be sure to use a connecting word that signals this to your readers. 10:1 ghd1 rc://*/ta/man/translate/translate-unknown מַחְתָּת֗⁠וֹ 1 A **censer** is a shallow bronze container that priests could use to carry hot coals on which to burn incense. If your language has a word for this religious object, consider using it here. If not, consider using a generic expression. Alternate translation: “his incense pan” 10:1 oggx rc://*/ta/man/translate/figs-metonymy אֵ֔שׁ 1 Here, the word **fire** represents the coals that produce fire. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “glowing coals” or “live coals” @@ -746,7 +746,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 10:19 ovou rc://*/ta/man/translate/figs-metonymy הַ⁠יִּיטַ֖ב בְּ⁠עֵינֵ֥י יְהוָֽה׃ 1 Here, **eyes** represent the sight of a person and, by extension, their judgment or approval. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “would it have been good in Yahweh’s judgment” 10:19 ni6v rc://*/ta/man/translate/figs-idiom הַ⁠יִּיטַ֖ב בְּ⁠עֵינֵ֥י יְהוָֽה׃ 1 The expression **good in the eyes of Yahweh** is an idiom that means “to be pleasing to Yahweh” or “to be acceptable to Yahweh.” If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “would Yahweh have approved” or “would it have pleased Yahweh” 10:20 dcek rc://*/ta/man/translate/figs-idiom וַ⁠יִּיטַ֖ב בְּ⁠עֵינָֽי⁠ו 1 The expression **good in his eyes** is an idiom that means “to be pleasing” or “to be acceptable.” If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and he approved” or “and it seemed good to him” -11:intro i427 0 # Leviticus 11 General Notes\n## Structure and Formatting\nIn Leviticus 11, Yahweh speaks to Moses again and delivers a series of laws about all things clean and unclean that continues through Leviticus 15. This chapter concerns the animals that Israel is allowed to eat and how to distinguish between what is clean and what is unclean. (See [Leviticus 11:46–47](../11/46.md).) The list begins with four unclean quadrupeds, establishing a rule for identifying clean and unclean four-footed animals: they must both chew cud and possess a fully cloven hoof ([11:2–4](../11.02.md). As such, camels ([11:4](../11/04.md)), rock badgers ([11:5](../11/05.md)), rabbits ([11:6](../11/06.md)), and pigs ([11:7](../11/07.md)) are unclean because these animals meet one but not both of these criteria. The following section describes a rule for determining clean and unclean creatures that live in water: they must possess both scales and fins. (See [11:9–12](../11/09.md).) Next, Yahweh gives a list of unclean birds, although he does not describe why these are unclean. (See [11:13–19](../11/13.md).) This is followed by a list of clean insects and a rule for distinguishing them from unclean ones ([11:20–23](../11/20.md)). The rule for determining unclean quadrupeds is reiterated ([11:24–28](../11/24.md)) before a list of unclean “swarming things” is provided ([11:29–31](../11/29.md)), along with instructions for what to do when such unclean creatures come into contact with various everyday items and objects ([11:32–38](../11/32.md)). Yahweh reiterates that no one should touch or eat the dead body of an unclean animal ([11:39–40](../11/39.md)), before reiterating the rule for unclean “swarming things” ([11:41–43](../11/41.md)). Yahweh then explains that the reason for these laws is found in his own holiness and his desire for his people to be just as holy ([11:44–45](../11/44.md)) by following his laws and distinguishing between what is clean and what is unclean ([11:46–47](../11/46.md)). The structure of the chapter is as follows:\n\n 1) Clean and Unclean Animals\n A. The rule for clean and unclean quadrupeds (11:1–8)\n B. The rule for clean and unclean water creatures (11:9–12)\n C. A list of unclean birds (11:13–19)\n D. The rule for clean and unclean insects (11:20–23)\n E. The rule for clean and unclean quadrupeds, again (11:24–28)\n F. A list of unclean “swarming” creatures (11:29–31)\n G. Handling objects that come into contact with unclean creatures (11:32–38)\n H. Prohibition against touching or eating dead unclean animals (11:39–40)\n I. Unclean “swarming” creatures, again (11:41–43)\n J. Yahweh’s concluding explanation for the law (11:44–47)\n\n## Religious and Cultural Concepts in This Chapter\n### Clean and unclean animals\nThis chapter describes the animals, birds, and other creatures that were “unclean,” meaning that the Israelites were not allowed to eat them. It also describes the ones that were “clean,” which the Israelites were permitted to eat. The lists of four-legged animals, water creatures, and insects tell how to determine which ones are clean and which ones are not. The lists of birds and swarming creatures do not provide that information.\n\nInterpreters continue to debate the grounds on which creatures were considered clean or unclean. However, it is likely that in the mind of the ancient Israelite, unclean creatures had an association with death, or they did not fit properly into their own category of creation, or they were associated with the false gods of the nations that lived around Israel.\n\nFor example, birds that ate the flesh of dead animals were unclean because that associated them with death. The ostrich was considered unclean because it is a bird that does not fly, so it does not fit its own category. There was also an association between the ostrich and the religious practices of the Egyptians.\n\nBut in general, the book of Leviticus leaves the logic unstated and implicit that defines clean and unclean. In your translation, it may be best to do the same. As a translator, it is important not to introduce into your translation of Leviticus current cultural notions of which foods are acceptable.\n\n## Important Figures of Speech in This Chapter\n### Repeated words\nThroughout this chapter, several related words are repeated for emphasis. Examples of this are found in the expressions “dividing a hoof” ([11:3–7](../11/03.md)), “splitting the cleft of hooves” ([11:3](../11/03.md) and [11:7](../11/07.md)), “chew the cud” ([11:7](../11/07.md)), “any food that is eaten” and “any drink that is drunk” ([11:34](../11/34.md)), “any seed, a sown seed that will be sown” ([11:37](../11/37.md)), and “every swarming thing, the one swarming on the ground” ([11:41](../11/41.md)). You may be able to use the same construction in your language to express the meaning of these expressions.\n\n### The use of generic nouns\nThroughout this chapter, generic nouns are used to describe clean and unclean animals. When these nouns use the article “the” (as in “the rock badger”), the expression does not refer to a specific animal. Rather, it describes any animal of that type that an Israelite might encounter. Express this in the way that would be most natural in your language.\n\n## Other Possible Translation Difficulties in This Chapter\n### "Clean" and "unclean"\nTo understand the concepts of clean and unclean, it may be helpful to review the section of the Book Introduction labeled “What is the meaning of ‘holy’ and ‘holiness’ in the book of Leviticus?” as well as the section in the General Introduction to Leviticus 5 labeled “Unclean.” (Also see: [[rc://*/tw/dict/bible/kt/clean]])\n\n### The identity of the clean and unclean animals\nThe exact identities of several of the animals listed in this chapter are ambiguous and debated, especially in the lists of unclean birds ([11:13–19](../11/13.md)) and “swarming” creatures ([11:29–31](../11/29.md)). Not only is it likely that some of these animals are extinct or no longer exist in the same form as they did in ancient Israel, but it is also likely that the ancient Israelites categorized animals differently than modern zoological taxonomies. Despite this, the ULT gives a reasonable translation for the animals in these lists. In your translation, it is best to keep the names of the animals in these lists as general as possible. Consider using words or expressions that describe a category of birds (such as “hawks” or “lizards”) rather than the name of a specific species of bird (like “the Swainson’s Hawk” or “the monitor lizard”). If your language does not have many different words for similar animals, you may have to list fewer animals than the ULT does. See the UST for a model of this kind of translation. +11:intro i427 0 # Leviticus 11 General Notes\n\n## Structure and Formatting\nIn Leviticus 11, Yahweh speaks to Moses again and delivers a series of laws about all things clean and unclean that continues through Leviticus 15. This chapter concerns the animals that Israel is allowed to eat and how to distinguish between what is clean and what is unclean. (See [Leviticus 11:46–47](../11/46.md).) The list begins with four unclean quadrupeds, establishing a rule for identifying clean and unclean four-footed animals: they must both chew cud and possess a fully cloven hoof ([11:2–4](../11.02.md). As such, camels ([11:4](../11/04.md)), rock badgers ([11:5](../11/05.md)), rabbits ([11:6](../11/06.md)), and pigs ([11:7](../11/07.md)) are unclean because these animals meet one but not both of these criteria. The following section describes a rule for determining clean and unclean creatures that live in water: they must possess both scales and fins. (See [11:9–12](../11/09.md).) Next, Yahweh gives a list of unclean birds, although he does not describe why these are unclean. (See [11:13–19](../11/13.md).) This is followed by a list of clean insects and a rule for distinguishing them from unclean ones ([11:20–23](../11/20.md)). The rule for determining unclean quadrupeds is reiterated ([11:24–28](../11/24.md)) before a list of unclean “swarming things” is provided ([11:29–31](../11/29.md)), along with instructions for what to do when such unclean creatures come into contact with various everyday items and objects ([11:32–38](../11/32.md)). Yahweh reiterates that no one should touch or eat the dead body of an unclean animal ([11:39–40](../11/39.md)), before reiterating the rule for unclean “swarming things” ([11:41–43](../11/41.md)). Yahweh then explains that the reason for these laws is found in his own holiness and his desire for his people to be just as holy ([11:44–45](../11/44.md)) by following his laws and distinguishing between what is clean and what is unclean ([11:46–47](../11/46.md)). The structure of the chapter is as follows:\n\n Clean and Unclean Animals\n A. The rule for clean and unclean quadrupeds (11:1–8)\n B. The rule for clean and unclean water creatures (11:9–12)\n C. A list of unclean birds (11:13–19)\n D. The rule for clean and unclean insects (11:20–23)\n E. The rule for clean and unclean quadrupeds, again (11:24–28)\n F. A list of unclean “swarming” creatures (11:29–31)\n G. Handling objects that come into contact with unclean creatures (11:32–38)\n H. Prohibition against touching or eating dead unclean animals (11:39–40)\n I. Unclean “swarming” creatures, again (11:41–43)\n J. Yahweh’s concluding explanation for the law (11:44–47)\n\n## Religious and Cultural Concepts in This Chapter\n\n### Clean and unclean animals\nThis chapter describes the animals, birds, and other creatures that were “unclean,” meaning that the Israelites were not allowed to eat them. It also describes the ones that were “clean,” which the Israelites were permitted to eat. The lists of four-legged animals, water creatures, and insects tell how to determine which ones are clean and which ones are not. The lists of birds and swarming creatures do not provide that information.\n\nInterpreters continue to debate the grounds on which creatures were considered clean or unclean. However, it is likely that in the mind of the ancient Israelite, unclean creatures had an association with death, or they did not fit properly into their own category of creation, or they were associated with the false gods of the nations that lived around Israel.\n\nFor example, birds that ate the flesh of dead animals were unclean because that associated them with death. The ostrich was considered unclean because it is a bird that does not fly, so it does not fit its own category. There was also an association between the ostrich and the religious practices of the Egyptians.\n\nBut in general, the book of Leviticus leaves the logic unstated and implicit that defines clean and unclean. In your translation, it may be best to do the same. As a translator, it is important not to introduce into your translation of Leviticus current cultural notions of which foods are acceptable.\n\n## Important Figures of Speech in This Chapter\n\n### Repeated words\nThroughout this chapter, several related words are repeated for emphasis. Examples of this are found in the expressions “dividing a hoof” ([11:3–7](../11/03.md)), “splitting the cleft of hooves” ([11:3](../11/03.md) and [11:7](../11/07.md)), “chew the cud” ([11:7](../11/07.md)), “any food that is eaten” and “any drink that is drunk” ([11:34](../11/34.md)), “any seed, a sown seed that will be sown” ([11:37](../11/37.md)), and “every swarming thing, the one swarming on the ground” ([11:41](../11/41.md)). You may be able to use the same construction in your language to express the meaning of these expressions.\n\n### The use of generic nouns\nThroughout this chapter, generic nouns are used to describe clean and unclean animals. When these nouns use the article “the” (as in “the rock badger”), the expression does not refer to a specific animal. Rather, it describes any animal of that type that an Israelite might encounter. Express this in the way that would be most natural in your language.\n\n## Other Possible Translation Difficulties in This Chapter\n\n### "Clean" and "unclean"\nTo understand the concepts of clean and unclean, it may be helpful to review the section of the Book Introduction labeled “What is the meaning of ‘holy’ and ‘holiness’ in the book of Leviticus?” as well as the section in the General Introduction to Leviticus 5 labeled “Unclean.” (Also see: [[rc://*/tw/dict/bible/kt/clean]])\n\n### The identity of the clean and unclean animals\nThe exact identities of several of the animals listed in this chapter are ambiguous and debated, especially in the lists of unclean birds ([11:13–19](../11/13.md)) and “swarming” creatures ([11:29–31](../11/29.md)). Not only is it likely that some of these animals are extinct or no longer exist in the same form as they did in ancient Israel, but it is also likely that the ancient Israelites categorized animals differently than modern zoological taxonomies. Despite this, the ULT gives a reasonable translation for the animals in these lists. In your translation, it is best to keep the names of the animals in these lists as general as possible. Consider using words or expressions that describe a category of birds (such as “hawks” or “lizards”) rather than the name of a specific species of bird (like “the Swainson’s Hawk” or “the monitor lizard”). If your language does not have many different words for similar animals, you may have to list fewer animals than the ULT does. See the UST for a model of this kind of translation. 11:1 d55m rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹ֥ר אֲלֵ⁠הֶֽם׃ 1 The word **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. 11:1-2 w7r6 rc://*/ta/man/translate/figs-quotesinquotes לֵ⁠אמֹ֥ר אֲלֵ⁠הֶֽם׃ & דַּבְּר֛וּ אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵ⁠אמֹ֑ר 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation, with a period before: “He told them to tell the sons of Israel” 11:2 f52a rc://*/ta/man/translate/figs-metaphor בְּנֵ֥י יִשְׂרָאֵ֖ל 1 See how you translated this way of referring to the people of Israel in [1:2](../01/02.md). @@ -880,40 +880,33 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 11:46 cm35 rc://*/ta/man/translate/figs-possession וְ⁠כֹל֙ נֶ֣פֶשׁ הַֽ⁠חַיָּ֔ה 1 The expression **life of the living thing** uses the possessive form to describe an animal that is a living, breathing, creature. If your language would not use the possessive form for this, consider using a generic expression. Alternate translation: “and every living creature” 11:46 ekfb וּ⁠לְ⁠כָל־נֶ֖פֶשׁ הַ⁠שֹּׁרֶ֥צֶת עַל־הָ⁠אָֽרֶץ׃ 1 Alternate translation: “and of every living creature that crawls about on the ground” 11:47 gtww rc://*/ta/man/translate/grammar-connect-logic-goal לְ⁠הַבְדִּ֕יל 1 Here, the word **to** marks distinguishing between clean and unclean animals as the goal or purpose of these instructions. Use a connector in your language that makes it clear that this is the purpose. Alternate translation, with a period before: “This instruction is intended to help you separate” -11:47 d1y5 rc://*/ta/man/translate/figs-nominaladj בֵּ֥ין הַ⁠טָּמֵ֖א וּ⁠בֵ֣ין הַ⁠טָּהֹ֑ר 1 The adjectives **unclean** and **clean** are being used as nouns to refer to that which is able to be in holy space and come into contact with holy objects and that which is impure and cannot be in holy space without introducing impurity to that space and those objects. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “between that which is unclean and that which is clean” +11:47 d1y5 rc://*/ta/man/translate/figs-nominaladj בֵּ֥ין הַ⁠טָּמֵ֖א וּ⁠בֵ֣ין הַ⁠טָּהֹ֑ר 1 The adjectives **unclean** and **clean** are being used as nouns to refer to that which is able to be in holy space and come into contact with holy objects, and that which is impure and cannot be in holy space without introducing impurity to that space and those objects. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “between that which is unclean and that which is clean” 11:47 e7h6 rc://*/ta/man/translate/figs-activepassive הַֽ⁠חַיָּה֙ הַֽ⁠נֶּאֱכֶ֔לֶת & הַֽ⁠חַיָּ֔ה אֲשֶׁ֖ר לֹ֥א תֵאָכֵֽל 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the living thing that you will eat … the living thing that you must not eat” -12:intro p2iu 0 # Leviticus 12 General Notes\n## Structure and Formatting\nThis short chapter continues Yahweh’s law concern clean and unclean things. In this chapter, Yahweh describes the process by which a woman becomes unclean when giving birth to children, as well as the process for her purification. The structure of this chapter is as follows:\n\n 1) Becoming unclean due to childbirth (12:1–5)\n I. Giving birth to a male child (12:1–4)\n II. Giving birth to female child (12:5)\n 2) Sacrifices required for purification (12:6–8)\n I. The normal burnt and sin offering requirements (12:6–7)\n II. Provisions for the inability to acquire the normal offerings (12:8)\n\n## Religious and Cultural Concepts in This Chapter\n### Becoming unclean in childbirth\nIn this chapter, a woman is described as becoming unclean in the process of childbirth. This is because any loss of blood and all bodily charges made a person ritually unclean. For this reason, this chapter also describes how a woman may become purified from the uncleanness of the blood she lost during childbirth. It is important to note that this uncleanness is not because a woman’s flowing blood was considered sinful. Uncleanness was acquired when a person bled, because the loss of blood was considered a sign of proximity to death.\n\nIt is also important to note that there is a difference in the length of purification when a woman gives birth to a girl as opposed to a boy. While the reason for this is debated, the difference is not due to the fact that girls were considered more unclean than boys. In your translation, make sure not to convey this misunderstanding. (See: [[rc://*/tw/dict/bible/kt/clean]] and [[rc://*/tw/dict/bible/kt/blood]])\n\nThe expression "the blood of her purification" ([12:4–5](../12/04.md)) uses the possessive form to describe a flow of blood that is characterized by the fact that the onset of this blood begins a period of time during which the woman should prepare to be purified. This is called the “days of her purification” ([12:4](../12/04.md) and [12:6](../12/06.md)). The implication is that for the 33 (after giving birth to a boy) or 66 days (after giving birth to a girl) during which time the woman is unclean because of bleeding from childbirth, the woman is waiting to be purified from the impurity caused by the blood that she bled during her childbirth.\n +12:intro p2iu 0 # Leviticus 12 General Notes\n\n## Structure and Formatting\nThis short chapter continues Yahweh’s law concern clean and unclean things. In this chapter, Yahweh describes the process by which a woman becomes unclean when giving birth to children, as well as the process for her purification. The structure of this chapter is as follows:\n\n 1) Becoming unclean due to childbirth (12:1–5)\n A. Giving birth to a male child (12:1–4)\n B. Giving birth to female child (12:5)\n 2) Sacrifices required for purification (12:6–8)\n A. The normal burnt and sin offering requirements (12:6–7)\n B. Provisions for the inability to acquire the normal offerings (12:8)\n\n## Religious and Cultural Concepts in This Chapter\n\n### Becoming unclean in childbirth\nIn this chapter, a woman is described as becoming unclean in the process of childbirth. This is because any loss of blood and all bodily discharges made a person ritually unclean. For this reason, this chapter also describes how a woman may become purified from the uncleanness of the bloodloss during and following childbirth. It is important to note that this uncleanness is not because a woman’s flowing blood was considered sinful. Uncleanness was acquired when a person bled, because the loss of blood was considered a sign of proximity to death.\n\nIt is also important to note that there is a difference in the length of purification when a woman gives birth to a girl rather than a boy. While the reason for this is debated, the difference is not due to the fact that girls were considered more unclean than boys. In your translation, make sure not to convey this misunderstanding. (See: [[rc://*/tw/dict/bible/kt/clean]] and [[rc://*/tw/dict/bible/kt/blood]])\n\nThe expression "the blood of her purification" ([12:4–5](../12/04.md)) uses the possessive form to describe a flow of blood that is characterized by the fact that the onset of this blood begins a period of time during which the woman should wait to be purified. This is called the “days of her purification” ([12:4](../12/04.md) and [12:6](../12/06.md)). The implication is that for the 33 (after giving birth to a boy) or 66 days (after giving birth to a girl) during which time the woman is unclean because of bleeding from childbirth, the woman is waiting to be purified from the impurity caused by the blood that she bled during her childbirth.\n 12:1 q2xz rc://*/ta/man/translate/writing-quotations לֵּ⁠אמֹֽר׃ 1 The word translated as **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. 12:1-2 njnq rc://*/ta/man/translate/writing-quotesinquotes לֵּ⁠אמֹֽר׃ & דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ לֵ⁠אמֹ֔ר 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation, with a period before: “He told Moses to tell the sons of Israel” 12:2 wr5g rc://*/ta/man/translate/figs-idiom אִשָּׁה֙ כִּ֣י תַזְרִ֔יעַ 1 This expression is an idiom that refers to when a woman becomes pregnant and carries her baby to full term. If this expression would not have the same meaning in your language, consider stating the meaning plainly. Alternate translation: “When a woman becomes impregnated” or "When a woman conceives" -12:2 b3rg וְ⁠יָלְדָ֖ה זָכָ֑ר 1 Alternate translation: “and she gives birth to a son” 12:2 tuc3 rc://*/ta/man/translate/writing-poetry כִּ⁠ימֵ֛י נִדַּ֥ת דְּוֺתָ֖⁠הּ 1 Words are being repeated for emphasis. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. Alternate translation: “Like the days when she is menstruating” 12:2 5sns rc://*/ta/man/translate/figs-possession כִּ⁠ימֵ֛י נִדַּ֥ת דְּוֺתָ֖⁠הּ 1 This expression uses the possessive form to describe **days** during which a woman is **menstruating**. If your language would not use the possessive form for this, you could state the meaning plainly. Alternate translation: “Like when she is normally menstruating” -12:2 v94l כִּ⁠ימֵ֛י נִדַּ֥ת דְּוֺתָ֖⁠הּ 1 Alternate translation: “Like the time when she is menstruating normally” 12:3 cven rc://*/ta/man/translate/translate-ordinal וּ⁠בַ⁠יּ֖וֹם הַ⁠שְּׁמִינִ֑י 1 The word **eighth** is the ordinal number for eight. If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “And after seven days” 12:3 rcr8 rc://*/ta/man/translate/figs-activepassive יִמּ֖וֹל בְּשַׂ֥ר עָרְלָתֽ⁠וֹ 1 Only the priest could perform circumcision. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “a priest must circumcise the flesh of the foreskin of the baby boy” 12:4 65su וּ⁠שְׁלֹשִׁ֥ים יוֹם֙ וּ⁠שְׁלֹ֣שֶׁת יָמִ֔ים 1 Alternate translation: “And for 33 days” -12:4 d17l rc://*/ta/man/translate/figs-possession תֵּשֵׁ֖ב בִּ⁠דְמֵ֣י טָהֳרָ֑ה 1 The expression **the blood of her purification** uses the possessive form to describe a flow of blood that is characterized by the fact that the onset of this blood begins a period of time during which the woman should prepare to be purified. The implication is that for the 33 days during which time she may be bleeding from childbirth, the woman is waiting to be purified from the impurity caused by the blood that she bled during childbirth. If your language would not use the possessive form for this, you could state the meaning plainly. Alternate translation: “she shall wait to be purified from the impurity of the blood that she bled during childbirth” -12:4 v3y0 rc://*/ta/man/translate/figs-metonymy עַד־מְלֹ֖את יְמֵ֥י טָהֳרָֽ⁠הּ׃ 1 In these phrases, the author is using the term, "days," to refer to a specific time, **the days of her purification**. He is doing this by association with the way a lifetime is made up of individual days. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “until the days of her purification are completed” -12:4 u7mi rc://*/ta/man/translate/figs-metonymy עַד־מְלֹ֖את יְמֵ֥י טָהֳרָֽ⁠הּ׃ 1 In these phrases, the author is using the term, "days," to refer to a specific time, **the days of her purification**. He is doing this by association with the way a lifetime is made up of individual days. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “until the waiting time for her purification is ended” or “until the time during which she is waiting to be purified is complete”\n -12:5 coma שְׁבֻעַ֖יִם 1 Alternate translation: “for fourteen days” -12:5 b6pn rc://*/ta/man/translate/figs-explicit וְ⁠שִׁשִּׁ֥ים יוֹם֙ וְ⁠שֵׁ֣שֶׁת יָמִ֔ים 1 Alternate translation: “And for 66 days” -12:5 8z4v rc://*/ta/man/translate/figs-possession עַל־ דְּמֵ֥י טָהֳרָֽה׃ 1 See how you translated this expression in [12:4](../12/04.md). +12:4 d17l rc://*/ta/man/translate/figs-possession תֵּשֵׁ֖ב בִּ⁠דְמֵ֣י טָהֳרָ֑ה 1 The phrase **blood of her purification** refers to the bleeding a woman experiences after childbirth. This bleeding marks the start of a period when she waits to be considered ritually pure again. If your language would not use the possessive form for this, you could state the meaning plainly. Alternate translation: “she shall wait to be purified from the impurity of the blood that she bled during childbirth” +12:4 u7mi rc://*/ta/man/translate/figs-metonymy עַד־מְלֹ֖את יְמֵ֥י טָהֳרָֽ⁠הּ׃ 1 In these phrases, the author is using the term "days" to refer to a specific time, **the days of her purification**. He is doing this by association with the way a lifetime is made up of individual days. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “until the waiting time for her purification is ended” or “until the time she is waiting to be purified is complete”\n +12:5 coma שְׁבֻעַ֖יִם 1 Alternate translation: “for fourteen days” or "for 14 days" +12:5 b6pn וְ⁠שִׁשִּׁ֥ים יוֹם֙ וְ⁠שֵׁ֣שֶׁת יָמִ֔ים 1 Alternate translation: “And for 66 days” 12:6 yy8n rc://*/ta/man/translate/figs-metonymy וּ⁠בִ⁠מְלֹ֣את ׀ יְמֵ֣י טָהֳרָ֗⁠הּ 1 See how you translated this expression in [12:4](../12/04.md). Alternate translation: “And when the days of her purification are completed” -12:6 aeit rc://*/ta/man/translate/figs-possession יְמֵ֣י טָהֳרָ֗⁠הּ 1 See how you translated this expression in [12:4](../12/04.md). -12:6 cz1p rc://*/ta/man/translate/figs-explicit לְ⁠בֵן֮ א֣וֹ לְ⁠בַת֒ 1 Alternate translation: “whether 33 days for a son or 66 days for a daughter” +12:6 cz1p לְ⁠בֵן֮ א֣וֹ לְ⁠בַת֒ 1 Alternate translation: “whether 33 days for a son or 66 days for a daughter” 12:6 d2yd rc://*/ta/man/translate/figs-idiom כֶּ֤בֶשׂ בֶּן־שְׁנָת⁠וֹ֙ 1 The expression **a son of its year** is an idiom that refers to an animal that is a year old. If your language has a similar idiom, consider using it here. If not, state the meaning plainly. See how you translated the similar expression in [9:3](../09/03.md). Alternate translation: “a year-old lamb” or “a twelve-months old lamb” 12:6 m1qx rc://*/ta/man/translate/figs-idiom וּ⁠בֶן־יוֹנָ֥ה 1 The expression **son of** describes a person or animal that shares the essential qualities of something. The author of Leviticus uses this phrase to describe this bird as **the son of the pigeon** since it is a bird that shares the essential qualities of that class of birds. If it would be helpful, you could use an equivalent idiom from your language or state the meaning plainly. See how you translated this expression in [1:14](../01/14.md). Alternate translation: “and a pigeon” -12:6 upd0 rc://*/ta/man/translate/figs-parallelism אֶל־פֶּ֥תַח אֹֽהֶל־מוֹעֵ֖ד אֶל־הַ⁠כֹּהֵֽן׃ 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word that shows that the second phrase is repeating the first one, not saying something additional. Alternate translation: “to the entrance of the tent of meeting, where the priest is” -12:7 gual וְ⁠הִקְרִיב֞⁠וֹ 1 Alternate translation: “And the priest shall present the lamb and the bird” +12:6 upd0 rc://*/ta/man/translate/figs-parallelism אֶל־פֶּ֥תַח אֹֽהֶל־מוֹעֵ֖ד אֶל־הַ⁠כֹּהֵֽן׃ 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word that shows that the second phrase is repeating the first one, not saying something additional. Alternate translation: “to the entrance of the tent of meeting, where the priest is” or "to the priest at the entrance of the tent of meeting" 12:7 xi1f rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֤י יְהוָה֙ 1 See how you translated this expression in [1:3](../01/03.md). 12:7 515d rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֣ר עָלֶ֔י⁠הָ 1 See how you translated the abstract noun **atonement** in [1:4](../01/04.md). However, in your translation, make it clear that the woman does not need atonement because of any sin on her part. Here, the sacrifices performed by the priest provide for the removal of impurity from the women—in this case, impurity acquired by the presence of blood that had discharged from the woman's body, not by any sin but as is normal following childbirth. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. -12:7 w9ty rc://*/ta/man/translate/figs-activepassive וְ⁠טָהֲרָ֖ה מִ⁠מְּקֹ֣ר דָּמֶ֑י⁠הָ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “And Yahweh will cleanse her from her bleeding that occurred during and after childbirth” -12:7 uejj rc://*/ta/man/translate/figs-explicit מִ⁠מְּקֹ֣ר דָּמֶ֑י⁠הָ 1 The implication of the phrase **purified from the flow of her blood** is that the woman was made impure because of the presence of blood discharging from her body. You could include this information if that would be helpful to your readers. Alternate translation: “from the impurity that she acquired from the blood that she bled during childbirth” -12:7 fzid rc://*/ta/man/translate/figs-possession תּוֹרַת֙ הַ⁠יֹּלֶ֔דֶת לַ⁠זָּכָ֖ר א֥וֹ לַ⁠נְּקֵבָֽה׃ 1 This expression uses the possessive form to describe these instructions that pertain to women who gave birth, whether to boys or girls. If your language would not use the possessive form for this, you could state the meaning plainly. Alternate translation: “This is the law that pertains to the woman who bears a male or a female” +12:7 w9ty rc://*/ta/man/translate/figs-activepassive וְ⁠טָהֲרָ֖ה מִ⁠מְּקֹ֣ר דָּמֶ֑י⁠הָ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “And Yahweh will cleanse her from the flow of her blood” +12:7 uejj rc://*/ta/man/translate/figs-explicit מִ⁠מְּקֹ֣ר דָּמֶ֑י⁠הָ 1 The implication of the phrase **purified from the flow of her blood** is that the woman was made impure because of the presence of blood discharging from her body. You could include this information if that would be helpful to your readers. Alternate translation: “from the impurity that she acquired because of the bloody discharge related to childbirth” +12:7 fzid rc://*/ta/man/translate/figs-possession תּוֹרַת֙ הַ⁠יֹּלֶ֔דֶת לַ⁠זָּכָ֖ר א֥וֹ לַ⁠נְּקֵבָֽה׃ 1 This expression uses the possessive form to describe these instructions that pertain to women who gave birth, whether to boys or girls. If your language would not use the possessive form for this, you could state the meaning plainly. Alternate translation: “is the law that pertains to the woman who bears a male or a female” 12:7 q1wb rc://*/ta/man/translate/figs-explicit הַ⁠יֹּלֶ֔דֶת לַ⁠זָּכָ֖ר א֥וֹ לַ⁠נְּקֵבָֽה׃ 1 . Alternate translation: “the woman who births either a son or a daughter” -12:8 vh6a rc://*/ta/man/translate/figs-idiom וְ⁠אִם־לֹ֨א תִמְצָ֣א יָדָ⁠הּ֮ דֵּ֣י שֶׂה֒ 1 This expression is an idiom that refers to being too poor to afford to offer one’s own flock animal or to purchase another’s flock animal. If your language uses a similar idiom, consider using it here. Otherwise, if it would be helpful in your language, consider stating the meaning plainly. See how you translated the similar expressions in [5:7](../05/07.md) and [5:11](../05/11.md). Alternate translation: “But if she cannot afford to offer her own flock animal or to purchase someone else’s” -12:8 lha0 rc://*/ta/man/translate/figs-idiom בְּנֵ֣י יוֹנָ֔ה 1 See how you translated this expression in [1:14](../01/14.md). +12:8 vh6a rc://*/ta/man/translate/figs-idiom וְ⁠אִם־לֹ֨א תִמְצָ֣א יָדָ⁠הּ֮ דֵּ֣י שֶׂה֒ 1 This expression is an idiom that refers to being unable to afford to offer an animal from one’s own flock animal or that was purchased. If your language uses a similar idiom, consider using it here. Otherwise, if it would be helpful in your language, consider stating the meaning plainly. See how you translated the similar expressions in [5:7](../05/07.md) and [5:11](../05/11.md). Alternate translation: “But if she cannot afford to offer her own flock animal or to purchase someone else’s” 12:8 mfay rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֥ר עָלֶ֛י⁠הָ הַ⁠כֹּהֵ֖ן 1 See how you translated the abstract noun **atonement** in [1:4](../01/04.md). However, in your translation, make it clear that the woman does not need atonement because of any sin on her part. Here, the sacrifices performed by the priest provide for the removal of impurity from the women—in this case, impurity acquired by the presence of blood discharging from the woman's body, not by any sin. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. 13:intro fn27 0 # Leviticus 13 General Notes\n\n## Religious and Cultural Concepts in This Chapter\n### Skin disease\n\nThis chapter addresses the ways a priest was to decide if a person had a skin disease, which would make a person unclean. This was important because these diseases could have easily spread among the people in the ancient Near East. This is also true concerning things growing on clothing or things that touch a person’s skin. (See: [[rc://*/tw/dict/bible/kt/priest]] and [[rc://*/tw/dict/bible/kt/clean]]) 13:1 e5bu rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹֽר׃ 1 The word translated as **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. From 2ddeab6f18fbeff41db254f52c1801745b76665d Mon Sep 17 00:00:00 2001 From: Perry J Oakes Date: Tue, 17 Sep 2024 17:02:54 +0000 Subject: [PATCH 03/16] Merge pjoakes-tc-create-1 into master by pjoakes (#3818) --- tn_JON.tsv | 8 ++++---- 1 file changed, 4 insertions(+), 4 deletions(-) diff --git a/tn_JON.tsv b/tn_JON.tsv index d9abee56af..0863a25a39 100644 --- a/tn_JON.tsv +++ b/tn_JON.tsv @@ -13,9 +13,9 @@ front:intro hk4p 0 # Introduction to Jonah\n\n## Part 1: General Introduction 1:3 f5sr rc://*/ta/man/translate/figs-idiom וַ⁠יָּ֤קָם יוֹנָה֙ לִ⁠בְרֹ֣חַ 1 Here the words **got up** mean that Jonah took action in response to God’s command, but his action was to disobey instead of to obey. If your readers would misunderstand this, you could state the meaning plainly. See how you translated this idiom in [1:2](../01/02.md). Alternate translation: “But Jonah decided to run away” or “Jonah prepared himself, but to run away” 1:3 n96t rc://*/ta/man/translate/figs-metaphor מִ⁠לִּ⁠פְנֵ֖י יְהוָ֑ה & מִ⁠לִּ⁠פְנֵ֖י יְהוָֽה 1 The expression **the face of Yahweh** represents his presence. If it would be helpful in your language, you could state the meaning plainly. The idea of Yahweh’s presence also includes his knowledge, notice, attention, or judgment. By running away, Jonah is hoping that Yahweh will not notice that he is disobeying. Alternate translation: “from the presence of Yahweh” … “away from Yahweh” 1:3 g66v rc://*/ta/man/translate/figs-explicit לִ⁠בְרֹ֣חַ תַּרְשִׁ֔ישָׁ⁠ה 1 This city named Tarshish was in the direction opposite to Nineveh. You could include this information if that would be helpful to your readers. Alternate translation: “to flee in the opposite direction, toward Tarshish, away” -1:3 djv1 וַ⁠יֵּ֨רֶד יָפ֜וֹ 1 Alternate translation: “Jonah went to Joppa” +1:3 djv1 rc://*/ta/man/translate/figs-explicitinfo וַ⁠יֵּ֨רֶד יָפ֜וֹ 1 Here, **down** indicates that Joppa, being next to the sea, is at a lower elevation than the place where Jonah was. If your language would not use this type of word to describe travel, use a description of travel that is natural in your language. Alternate translation: “Jonah went to Joppa” 1:3 w3uc rc://*/ta/man/translate/translate-unknown אָנִיָּ֣ה 1 A **ship** is a a very large type of boat that can travel on the sea and carry many passengers or heavy cargo. If your readers would not be familiar with this type of boat, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “a large boat” -1:3 pz67 וַ⁠יִּתֵּ֨ן שְׂכָרָ֜⁠הּ 1 Alternate translation: “There Jonah paid the cost of his trip” +1:3 pz67 rc://*/ta/man/translate/figs-explicit וַ⁠יִּתֵּ֨ן שְׂכָרָ֜⁠הּ 1 The author assumes that readers will know that **fare** refers to the price that a person pays to travel on a ship. If it would be helpful to your readers, you could say that explicitly.Alternate translation: “There Jonah paid the cost of traveling on the ship” 1:3 g5xp rc://*/ta/man/translate/figs-explicit וַ⁠יֵּ֤רֶד בָּ⁠הּ֙ 1 The ship is large enough that it has at least one lower deck that is inside the ship. This is where Jonah went. You could include this information if that would be helpful to your readers. Alternate translation: “and went down inside the ship” 1:3 i6bi rc://*/ta/man/translate/writing-pronouns עִמָּ⁠הֶם֙ 1 The pronoun **them** refers to the other people who were traveling on the ship, and the only other people we are told about are members of the crew. If it would be helpful to your readers, you could say who these people are. Alternate translation: “with the crew” 1:4 jdr2 rc://*/ta/man/translate/grammar-connect-logic-contrast וַֽ⁠יהוָ֗ה 1 **But** here indicates a strong contrast between what Jonah thought would happen and what God did. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “However, Yahweh” @@ -39,10 +39,10 @@ front:intro hk4p 0 # Introduction to Jonah\n\n## Part 1: General Introduction 1:7 m93h rc://*/ta/man/translate/figs-idiom לְכוּ֙ וְ⁠נַפִּ֣ילָה גֽוֹרָל֔וֹת 1 Here, **Come** is an idiom that invites the hearer to begin an action with the speaker that the speaker names next. If **Come** does not have that meaning in your language, you could use an idiom from your language that does have that meaning, state the meaning plainly, or omit the word. Alternate translation: “Listen! We should cast lots” or “We should do this: cast lots” 1:7 t5p9 rc://*/ta/man/translate/translate-unknown וְ⁠נַפִּ֣ילָה גֽוֹרָל֔וֹת 1 We do not know the exact method that the sailors used to cast lots. It may have been with marked stones or pieces of wood. It was their method of getting a god to answer a question. If you have a name in your language for casting lots to get an answer to a question, consider using it here. 1:7 l5xq rc://*/ta/man/translate/figs-explicit וְ⁠נֵ֣דְעָ֔ה בְּ⁠שֶׁ⁠לְּ⁠מִ֛י הָ⁠רָעָ֥ה הַ⁠זֹּ֖את לָ֑⁠נוּ 1 The phrase **so that we may know** implies that the men believed that the gods would control how the lots fell in order to tell them what they wanted to know. This was a form of divination. You could include this information if that would be helpful to your readers. Alternate translation: “so that the gods can tell us who has caused this trouble” -1:7 d726 הָ⁠רָעָ֥ה הַ⁠זֹּ֖את 1 Alternate translation: “this awful storm” +1:7 d726 rc://*/ta/man/translate/figs-explicit הָ⁠רָעָ֥ה הַ⁠זֹּ֖את 1 The sailors are using the general term **this evil** to speak of the storm. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “this awful storm” 1:7 at67 rc://*/ta/man/translate/figs-idiom וַ⁠יִּפֹּ֥ל הַ⁠גּוֹרָ֖ל עַל־יוֹנָֽה 1 The expression **the lot fell on Jonah** is an idiom meaning that when the men cast lots, the result indicated Jonah. This does not mean that the lot literally fell down on top of Jonah. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “and the lot showed that Jonah was the guilty person” 1:8 wkh6 rc://*/ta/man/translate/writing-pronouns וַ⁠יֹּאמְר֣וּ אֵלָ֔י⁠ו 1 Here, **they** refers back to the group of sailors referred to as “every man” in verse 7; the pronoun **him** refers to Jonah. If it would be helpful in your language, you could repeat Jonah's name and the term that you are using for the sailors here. Alternate translation: “Then the men who were working on the ship said to Jonah” -1:8 e7wb הַגִּידָ⁠ה־נָּ֣א לָ֔⁠נוּ בַּ⁠אֲשֶׁ֛ר לְ⁠מִי־הָ⁠רָעָ֥ה הַ⁠זֹּ֖את לָ֑⁠נוּ 1 Alternate translation: “Reveal to us who caused this bad thing that is happening to us” +1:8 e7wb rc://*/ta/man/translate/figs-explicit הַגִּידָ⁠ה־נָּ֣א לָ֔⁠נוּ בַּ⁠אֲשֶׁ֛ר לְ⁠מִי־הָ⁠רָעָ֥ה הַ⁠זֹּ֖את לָ֑⁠נוּ 1 The sailors are asking Jonah to tell them who is responsible for the storm. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “Reveal to us who caused this bad storm to happen to us” 1:9 wav5 rc://*/ta/man/translate/figs-idiom יְהוָ֞ה & אֲנִ֣י יָרֵ֔א 1 Here, **I fear Yahweh** is an idiom that means “I worship Yahweh and not any other god.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have that meaning or state the meaning plainly. Alternate translation: “I am a worshiper of Yahweh” 1:10 zi05 rc://*/ta/man/translate/writing-poetry וַ⁠יִּֽירְא֤וּ הָֽ⁠אֲנָשִׁים֙ יִרְאָ֣ה גְדוֹלָ֔ה 1 Here, **feared a great fear** is an emphatic construction that uses a verb and its object that both come from the same root. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. Alternate translation: “Then the men were extremely frightened” 1:10 peg3 rc://*/ta/man/translate/figs-rquestion מַה־זֹּ֣את עָשִׂ֑יתָ 1 The men on the ship used a rhetorical question to show how afraid and angry they were that Jonah was causing so much trouble for all of them. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “You have done a terrible thing!” From 564425599c9bb52a3ab75a9080768e563daf3392 Mon Sep 17 00:00:00 2001 From: christopherrsmith Date: Wed, 18 Sep 2024 13:46:41 +0000 Subject: [PATCH 04/16] Update tn_JDG.tsv (#3819) Reviewed-on: https://git.door43.org/unfoldingWord/en_tn/pulls/3819 --- tn_JDG.tsv | 180 +++++++++++++++++++++++++++++++---------------------- 1 file changed, 107 insertions(+), 73 deletions(-) diff --git a/tn_JDG.tsv b/tn_JDG.tsv index ce15a7dd6c..718afca384 100644 --- a/tn_JDG.tsv +++ b/tn_JDG.tsv @@ -973,79 +973,113 @@ front:intro v8pn 0 # Introduction to Judges\n\n## Part 1: General Introductio 10:18 j3k2 rc://*/ta/man/translate/figs-idiom מִ֣י הָ⁠אִ֔ישׁ אֲשֶׁ֣ר יָחֵ֔ל לְ⁠הִלָּחֵ֖ם בִּ⁠בְנֵ֣י עַמּ֑וֹן 1 The princes of Gilead are using a common expression to ask who should lead their army against the Ammonites. They are not asking which soldier will be the first to engage in combat with them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Who will lead our army to fight against the Ammonites?” 10:18 j498 rc://*/ta/man/translate/figs-metaphor לְ⁠רֹ֔אשׁ 1 The princes of Gilead are using the word **head** to mean “ruler,” not just “military commander,” as [11:11](../11/11.md) shows, where the people make Jephthah both their “head” (ruler) and commander. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the ruler” 11:intro q7si 0 # Judges 11 General Notes\n\n## Structure and Formatting\n\nThe account of Jephthah continues in this chapter.\n\n## Religious and Cultural Concepts in This Chapter\n\n### Jephthah the leader\n\nJephthah was half Israelite and half Canaanite by birth. While all of the judges were called by Yahweh, it is the leaders who called Jephthah to help them, but Yahweh still used Jephthah to help them. -11:1 yk6s rc://*/ta/man/translate/translate-names Gileadite 0 This is someone who is from the region of Gilead. It is a coincidence that his father’s name is also Gilead. See how you translated this in [Judges 10:3](../10/03.md). -11:2 r35b When his wife’s sons grew up 0 Alternate translation: “When the sons of Gilead’s wife became adults” -11:3 aw1r rc://*/ta/man/translate/translate-names the land of Tob 0 Tob is the name of a region. -11:3 f5ze they traveled with him 0 Alternate translation: “they followed him” or “they went everywhere together” -11:4 cn67 Some days later 0 Alternate translation: “Some time later” -11:4 s6ku rc://*/ta/man/translate/figs-idiom made war against Israel 0 The phrase “made war” is an idiom which means that they attacked Israel and were at war with them. Here “Israel” refers to the people of Israel. Alternate translation: “attacked the people of Israel” (See also: [[rc://*/ta/man/translate/figs-metonymy]]) -11:6 b37n that we may fight with 0 Alternate translation: “so that we can fight against” -11:7 f7vj rc://*/ta/man/translate/figs-metonymy my father’s house 0 Here “house” refers to people living in the house. Alternate translation: “my family” -11:8 ph3x rc://*/ta/man/translate/figs-explicit That is why we are turning to you now 0 The word “that” refers to what Jephthah said about them being in trouble. The full meaning of this statement can be made clear. Alternate translation: “We are turning to you now because we are in trouble” -11:8 uem9 fight with the people of Ammon 0 Alternate translation: “fight against the people of Ammon” -11:11 hf4c rc://*/ta/man/translate/figs-doublet leader and commander 0 These two words basically have the same meaning repeated to emphasize how important Jephthah had became. You can combine the two words. Alternate translation: “commander” -11:11 v6uq rc://*/ta/man/translate/figs-idiom When he was before Yahweh in Mizpah, Jephthah repeated all the promises he made 0 This is an idiom. Here the phrase “before Yahwheh” means that he repeated his promises as a vow before Yahweh. Alternate translation: “When Jephthah was in Mizpah he repeated all of these promises as a vow before Yahweh” -11:11 w6mk all the promises he made 0 This refers to the promises he made to the leaders of Gilead about becoming their leader. -11:12 ybt9 What is this conflict between us 0 “Why is there conflict between us?” Jephthah is asking the king why they are angry with Israel. -11:12 su7k rc://*/ta/man/translate/figs-synecdoche Why have you come with force to take our land 0 The word “you” refers to the King of Ammon and represents himself and his soldiers. Alternate translation: “Why have your soldiers come to seize our land” -11:12 hwk4 come with force to take 0 Alternate translation: “come to forcefully take” -11:13 qdz6 rc://*/ta/man/translate/translate-names Arnon … Jabbok 0 These are the names of two rivers. -11:13 ps71 over to the Jordan 0 Alternate translation: “on the other side of the Jordan River” -11:13 tsw4 in peace 0 Alternate translation: “peacefully” or “and do not try to defend them” -11:15 i4ns rc://*/ta/man/translate/figs-explicit he said 0 Here the word “he” refers to the messenger who was speaking to the king. This may be written with the word “they” as in the UST, referring to the group of messengers. Alternate translation: “Jephthah told the messengers to say” or “they said” -11:16 e7sj rc://*/ta/man/translate/figs-idiom they came up from Egypt 0 Whenever people traveled to the promised land it is referred to as going “up” to the promised land. When the Israelites left Egypt they were on their way to the promised land. Alternate translation: “they left Egypt” -11:17 je4p 0 # General Information:\n\nJephthah’s messengers continue to speak. -11:17 tn6f rc://*/ta/man/translate/figs-synecdoche When Israel sent messengers 0 The messengers were sent by the leaders of Israel. Alternate translation: “When the leaders of Israel sent messengers” -11:17 kl4c pass through 0 Alternate translation: “go through” or “cross” -11:17 v8aa rc://*/ta/man/translate/figs-idiom would not listen 0 This phrase is an idiom that means to “refuse.” Alternate translation: “refused” or “denied their request” -11:17 q2mz rc://*/ta/man/translate/figs-explicit They also sent messengers to the king of Moab 0 The reason that Israel sent messengers to the king of Moab can be made explicit. Alternate translation: “They also send messengers to the king of Moab with the same request” -11:17 x2ue rc://*/ta/man/translate/figs-explicit but he refused 0 The king of Moab refused Israel’s request to pass through Moab. The full meaning of this statement can be made clear. Alternate translation: “but he also refused and would not let them pass through the land of Moab” -11:18 el82 Arnon 0 This is the name of a river. See how you translated this in [Judges 11:13](../11/13.md). -11:19 msq6 0 # General Information:\n\nJephthah’s messengers continue to speak. -11:19 ur8x rc://*/ta/man/translate/figs-synecdoche Israel sent messengers to Sihon 0 The messengers were sent by the leaders of Israel. Alternate translation: “When the leaders of Israel sent messengers” -11:19 j2t5 rc://*/ta/man/translate/translate-names Sihon 0 This is the name of a person. -11:19 pyu6 rc://*/ta/man/translate/translate-names Heshbon 0 This is the name of a city. -11:20 mn9x rc://*/ta/man/translate/translate-names Jahaz 0 This is the name of a city. -11:20 ew16 rc://*/ta/man/translate/figs-explicit But Sihon did not trust Israel to pass through his territory 0 Sihon did not trust the people of Israel to pass through his land peacefully. The full meaning of this statement can be made explicit. Alternate translation: “But Sihon did not trust the people of Israel to pass through his territory peacefully” -11:20 d9ga rc://*/ta/man/translate/figs-synecdoche there he fought 0 The word “he” refers to Sihon and represents himself and his army. Alternate translation: “there they fought” or “there his army fought” -11:21 sf5x 0 # General Information:\n\nJephthah’s messengers continue to speak. -11:21 fsk6 Sihon 0 See how you translated this man’s name in [Judges 11:19](../11/19.md). -11:21 vp7w rc://*/ta/man/translate/figs-metonymy gave Sihon and all his people into the hand of Israel 0 Here “hand” refers to power to defeat in battle. Alternate translation: “gave Israel power over Sihon and all his people” -11:22 ce2e Arnon … Jabbok 0 See how you translated the names of these rivers in [Judges 11:13](../11/13.md). -11:23 v22e 0 # General Information:\n\nJephthah’s messengers continue to speak. -11:23 ru3n rc://*/ta/man/translate/figs-rquestion should you now take possession of their land? 0 Jephthah is rebuking the king of the Ammonites with this rhetorical question. The word “their” refers to the Israel. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “therefore, you should not take possession of their land.” -11:24 nr59 rc://*/ta/man/translate/figs-rquestion Will you not take over the land that Chemosh, your god, gives you? 0 Jephthah is rebuking the king of the Ammonites with a rhetorical question. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “You should only take over the land that Chemosh, your god, gives you.” -11:24 bcm5 rc://*/ta/man/translate/figs-idiom take over 0 This is an idiom which means to take control of something. Alternate translation: “take control of” or “take possession of” -11:24 z3zh rc://*/ta/man/translate/translate-names Chemosh 0 This is the name of a false god. -11:25 wln3 rc://*/ta/man/translate/figs-rquestion Now are you really better than Balak son of Zippor, king of Moab? 0 Jephthah is rebuking the king of the Ammonites with a rhetorical question. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “You are not better than Balak son of Zippor, who was king of Moab.” -11:25 fk7m rc://*/ta/man/translate/translate-names Balak … Zippor 0 These are the names of men. -11:25 giw3 rc://*/ta/man/translate/figs-rquestion Did he dare to have an argument with Israel? 0 Jephthah is rebuking the king of the Ammonites with a rhetorical question. This question can be translated with a statement. Alternate translation: “Yet he did not dare to have an argument with Israel.” -11:25 k8y5 rc://*/ta/man/translate/figs-rquestion Did he ever wage war against them? 0 Jephthah is rebuking the king of the Ammonites with a rhetorical question. This question can be translated with a statement. Alternate translation: “Nor did he ever wage war against them.” -11:26 pty2 0 # General Information:\n\nJephthah’s messengers continue to speak. -11:26 t5g4 rc://*/ta/man/translate/translate-numbers three hundred years 0 “300 years” -11:26 pu9w Heshbon 0 Translate the name of this city the same way that you did in [Judges 11:19](../11/19.md). -11:26 c2xi rc://*/ta/man/translate/translate-names Aroer 0 This is the name of a city. -11:26 h61t rc://*/ta/man/translate/figs-rquestion why then did you not take them back during that time? 0 Jephthah is rebuking the king of the Ammonites with a rhetorical question. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “you should have taken them back during that time.” or “now it is too late; you should have taken them back long ago.” -11:27 aei3 rc://*/ta/man/translate/figs-synecdoche I have not done you wrong, but you are doing me wrong by attacking me 0 Jephthah is speaking to the Sihon. Here Jephthah speaks about the Israelites as though they were himself and of the Ammonites as if they were Sihon their king. Alternate translation: “The Israelites have not done wrong to your people, but your people are doing us wrong by attacking us” -11:29 p2lw rc://*/ta/man/translate/figs-idiom the Spirit of Yahweh came on Jephthah 0 This is an idiom which means that the Spirit influenced Jephthah’s decisions. Alternate translation: “the Spirit of Yahweh took control of Jephthah” -11:29 dq1c rc://*/ta/man/translate/figs-explicit he passed through Gilead and Manasseh … from Mizpah of Gilead 0 Jephthah passed through these places enlisting men for his army to go to war with the people of Ammon. The full meaning of this can be made clear. Alternate translation: “he gathered men for his army as he passed through Gilead and Manasseh … from Mizpah of Gilead” -11:31 kh4e rc://*/ta/man/translate/figs-idiom I will offer it up 0 This is an idiom which means to give something as an offering. Alternate translation: “I will offer it to you” or “I will sacrifice it to you” -11:32 wr1n rc://*/ta/man/translate/figs-synecdoche So Jephthah passed through … Yahweh gave him victory 0 Since Jephthah was the leader of his army, he and his army are often spoken of as Jephthah himself. Alternate translation: “So Jephthah and his army passed through … Yahweh gave them victory” -11:33 rt2j rc://*/ta/man/translate/figs-synecdoche He attacked 0 Since Jephthah was the leader of his army, he and his army are often spoken of as Jephthah himself (verse 32). Alternate translation: “they attacked” -11:33 dl1t Aroer 0 Translate the name of this city the same way you did in [Judges 11:26](../11/26.md). -11:33 pfq6 rc://*/ta/man/translate/translate-names Minnith … Abel Keramim 0 These are the names of cities. -11:33 i18j rc://*/ta/man/translate/translate-numbers twenty cities 0 “including 20 cities” -11:34 ng9v rc://*/ta/man/translate/translate-unknown tambourines 0 musical instruments with heads like drums that can be hit and with pieces of metal around their sides that sound when the instruments are shaken -11:35 md3n rc://*/ta/man/translate/translate-symaction he tore his clothes 0 This is an act that shows mourning or great sadness. Alternate translation: “he tore his clothes from grief” -11:35 puu2 rc://*/ta/man/translate/figs-parallelism You have crushed me with sorrow … you have become one who causes me pain 0 Jephthah said basically the same thing twice to emphasize that he was very sad -11:35 qi6c rc://*/ta/man/translate/figs-metaphor You have crushed me with sorrow 0 Here Jephthah speaks of his great sorrow as something that crushes him. Alternate translation: “You have caused me great sorrow” or “You have filled me with sorrow” -11:35 dvs5 rc://*/ta/man/translate/figs-metaphor you have become one who causes me pain 0 Here Jephthah talks about his great distress and trouble as if it were pain. Alternate translation: “you have become someone who troubles me” or “you cause me great distress” -11:35 gvy5 rc://*/ta/man/translate/figs-idiom I cannot turn back on my promise 0 This is an idiom. To turn back on a promise means to not do what you have promised to do. Alternate translation: “I must do what I have promised” or “I cannot break my promise” -11:36 e6gu rc://*/ta/man/translate/figs-explicit has taken vengeance for you against your enemies, the Ammonites 0 Yahweh has taken vengence for him by defeating his enemies. The meaning of this can be made explicit. Alternate translation: “has taken vengeance for you against your enemies, the Ammonites, by defeating them” -11:37 hj6q rc://*/ta/man/translate/figs-activepassive Let this promise be kept for me 0 This can be stated in an active form. Alternate translation: “Keep this promise for me” or “Keep this promise concerning me” -11:37 dh7s grieve over my virginity 0 Alternate translation: “weep because I am a virgin” or “cry because I will never be married” -11:39 n4my rc://*/ta/man/translate/figs-euphemism had never known a man 0 This is a euphemism. Alternate translation: “had never had sexual relations with a man” -11:40 s739 the Gileadite 0 This refers to someone from Gilead. See how you translated this in [Judges 10:3](../10/03.md). +11:01 j499 rc://*/ta/man/translate/writing-background Now Jephthah the Gileadite was a warrior of valor, but he {was} the son of a whoring woman. Now Gilead had begotten Jephthah 1 Here and in the next two verses, the author is providing background information to help readers understand what happens next in the story. In your translation, introduce this information in a way that would be natural in your own language and culture. +11:01 j500 rc://*/ta/man/translate/writing-participants Now Jephthah the Gileadite was a warrior of valor 1 The author is using introducing **Jephthah** as a new participant in the story. If your language has its own way of introducing new participants, you can use it here in your translation. Alternate translation: “Now there was a man named Jephthah, a Gileadite, who was a warrior of valor” +11:01 j501 rc://*/ta/man/translate/figs-abstractnouns warrior of valor 1 See how you translated the same expression in [6:12](../06/12.md). Alternate translation: “valiant warrior” +11:01 yk6s rc://*/ta/man/translate/translate-names Gilead 1 Here the word **Gilead** is the name of a man, not the name of a region. But the word **Gileadite** does refer to someone who came from the region called Gilead. +11:02 r35b rc://*/ta/man/translate/grammar-connect-time-sequential And the wife of Gilead bore sons to him 1 The author does not say specifically whether Gilead became the father of Jephthah before or after he was married. However, the story seems to suggest that it was before and that Jephthah was somewhat older than his half-brothers, since they had to wait until they grew up to drive him away from the family. Your language may have a connecting phrase that you can use to indicate this. Alternate translation: “Later, when Gilead had a wife, she bore sons to him” +11:02 j502 rc://*/ta/man/translate/figs-events they drove out Jephthah and said to him, “You will not inherit in the house of our father, for you are the son of another woman” 1 Since the **sons of the wife** said this to Jephthah before they **drove** him **out**, in your translation you may wish to relate these events in the order in which they happened. Alternate translation: “they said to Jephthah, ‘You will not inherit in the house of our father, for you are the son of another woman.’ And they drove him out” +11:02 j503 rc://*/ta/man/translate/figs-metaphor in the house of our father 1 Here, **house** represents the family of Gilead. (He may have died by this point, since it appears that Jephthah was a member of the household while he was alive.) Alternate translation: “as if you were a proper member of family” +11:02 j504 rc://*/ta/man/translate/figs-exclusive in the house of our father 1 Gilead was the father of Jephthah and his half-brothers, so it may be natural for you to use the inclusive form of **our** if your language marks that distinction. However, since the half-brothers are describing **the house of our father** to Jephthah as something that he has no place in, some languages, considering the entire phrase, might use the exclusive form. +11:03 j505 rc://*/ta/man/translate/figs-metonymy from the face of his brothers 1 Here the word **face** represents the presence of a person, by association with the way people can see the face of someone who is present. Alternate translation: “from the presence of his brothers” +11:03 j506 rc://*/ta/man/translate/translate-kinship his brothers 1 These **brothers** were sons of Jephthah’s father but not of his mother. Your language may have its own term or expression for this relationship. Alternate translation: “his half-brothers” +11:03 aw1r rc://*/ta/man/translate/translate-names Tob 1 The word **Tob** is the name of a region. It seems to have been a part of Aram (Syria) that was near Gilead. +11:03 f5ze rc://*/ta/man/translate/figs-idiom and they went out with him 1 This expression means that Jephthah led these men on raids to get plunder. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and they all formed a gang of bandits” +11:04 s6ku rc://*/ta/man/translate/writing-newevent Now it happened after some days that the sons of Ammon fought with Israel 1 The author is using this phrase to return to the main story after providing background information about Jephthah. This is the same event that was described in [10:17](../10/17.md). Alternate translation: “It was some days after that when the sons of Ammon fought with Israel” +11:04 cn67 rc://*/ta/man/translate/figs-metonymy after some days 1 The author is using the term **days** to mean “time.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “after some time” +11:05 j507 rc://*/ta/man/translate/writing-newevent And it happened 1 The author is using this phrase to introduce a further development in the story. Use a word, phrase, or other method in your language that is natural for this purpose. +11:06 b37n rc://*/ta/man/translate/figs-declarative Come, and you shall be a commander for us 1 The elders are using an imperative followed by a verb form that could make future statement in order to make a polite request of Jephthah. You can translate this with a form that is suitable for a polite request in your language. Alternate translation: “Please come and be our commander” +11:07 j508 rc://*/ta/man/translate/figs-rquestion Do you not hate me, since you drove me from the house of my father? 1 Jephthah is using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate this as a statement or as an exclamation. Alternate translation: “It is clear that hate me, since you drove me from the house of my father!” +11:07 j509 rc://*/ta/man/translate/grammar-connect-logic-result Do you not hate me, since you drove me from the house of my father? 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “You drove me from the house of my father, and that shows that you hate me!” +11:07 j510 rc://*/ta/man/translate/figs-metonymy you drove me from the house of my father 1 It was Jephthah’s half-brothers, not the elders of Gilead, who drove him from the house of his father. Jephthah may mean that the elders were implicated in this action because they did nothing to help him. Alternate translation: “you did nothing to help me when my brothers drove me from the house of my father” +11:07 f7vj rc://*/ta/man/translate/figs-metaphor from the house of my father 1 See how you translated the similar expression in [11:2](../11/02.md). Alternate translation: “from my family” +11:07 j511 rc://*/ta/man/translate/figs-rquestion So why have you come to me now as that trouble {is} to you? 1 Jephthah is using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate this as a statement or as an exclamation. The UST models one way to do this. +11:08 ph3x rc://*/ta/man/translate/grammar-connect-logic-result Therefore we have now returned to you 1 The elders are using the word translated as **Therefore** to acknowledge the reason why they have **returned** to Jephthah to ask for his help. They do not mean that they have come because they hate Jephthah or because they drove him out. They mean that they have come because they have trouble. It may be helpful to clarify this for your readers. Alternate translation: “Yes, it is because we are in trouble that we have returned to you” +11:08 uem9 rc://*/ta/man/translate/grammar-connect-condition-hypothetical So you shall come with us and fight with the sons of Ammon, and you shall be for us the head of all of the dwellers of Gilead 1 The elders are actually describing a condition in which a second event will take place if a first event does. Alternate translation: “Now if you come with us and fight with the sons of Ammon, then you shall be for us the head of all of the dwellers of Gilead” +11:08 j512 rc://*/ta/man/translate/figs-metaphor the head 1 See how you translated the same term in [10:18](../10/18.md). Alternate translation: “the ruler” +11:09 j513 rc://*/ta/man/translate/grammar-connect-condition-hypothetical If you have brought me back to fight with the sons of Ammon and Yahweh gives them over to my face, I will be the head for you 1 This could mean: (1) that Jephthah is restating the condition that the elders described in order to confirm it. Your language may have an expression that you can use to indicate this. Alternate translation: “Now let me get this straight: If you have brought me back to fight with the sons of Ammon and Yahweh gives them over to my face, I will be the head for you” (2) that Jephthah is asking the elders to confirm the description they have described. Alternate translation: “If you have brought me back to fight with the sons of Ammon and Yahweh gives them over to my face, will I really be the head for you?” +11:09 j514 rc://*/ta/man/translate/figs-idiom and Yahweh gives them over to my face 1 Jephthah is using this expression to mean that Yahweh would enable him to defeat the Ammonites. (Gideon used a very similar expression in [8:7](../08/07.md) when he spoke of Yahweh “giving” Zebah and Zalmunna into his “hand.”) If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and Yahweh enables me to defeat them” +11:09 j515 rc://*/ta/man/translate/figs-metaphor the head for you 1 See how you translated the same term in the previous verse. Alternate translation: “your ruler” +11:10 j516 rc://*/ta/man/translate/writing-oathformula May Yahweh be hearing {the things}between us if not, according to your word, thus we do 1 Following the custom of their culture, the elders are swearing an oath by stating the first part of a condition (“if”) but not the second part (“then”). If it would be helpful to your readers, you could explicitly state the second part of this condition. (In this context, the idea of Yahweh **hearing** includes the aspect of Yahweh judging and punishing people for not doing the things he has heard them promise.) Alternate translation: “If we do not do according to your word, then may Yahweh punish us for not keeping the promises he has heard us make to you” +11:10 j517 rc://*/ta/man/translate/figs-metaphor {the things}between us 1 Here the term **between** is not a preposition but a substantive. The elders are speaking of the commitments that they and Jephthah have made to each other as if they were literally something that had taken on actual form in the space between them. Your language may have a comparable expression that you can use in your translation. You could also use plain language. Alternate translation: “the things that have passed between us” or “the commitments we have made to each other” +11:10 j518 rc://*/ta/man/translate/figs-metonymy if not, according to your word, thus we do 1 The elders are using the term **word** to represent what Jephthah has just said by using words. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “if we do not do exactly what you have said” +11:11 j519 rc://*/ta/man/translate/figs-events and the people set him over them as head and as commander. And Jephthah spoke all of his words to the face of Yahweh at Mizpah 1 It may be that Jephthah reaffirmed the commitments that he and the elders had made to each other before he formally became the **head** and **commander** of the **people**. In your translation, you may wish to relate these events in that order. Alternate translation: “And after Jephthah spoke all of his words to the face of Yahweh at Mizpah, the people set him over them as head and as commander” +11:11 hf4c rc://*/ta/man/translate/figs-metaphor as head and as commander 1 See how you translated the word **head** in [11:8–9](../11/08.md). Alternate translation: “not only as their military commander but also as their ruler” +11:11 w6mk rc://*/ta/man/translate/figs-metonymy all of his words 1 The author is using the term **words** to represent something that Jephthah said by using words. It seems that he repeated **at Mizpah** the same thing he said to the elders in [11:9](../11/09.md). Alternate translation: “the same thing he had said to the elders” +11:11 v6uq rc://*/ta/man/translate/figs-metonymy to the face of Yahweh 1 Here the word **face** represents the presence of a person, by association with the way people can see the face of someone who is present. This is probably a reference to a solemn assembly of **the people**, where it was understood that Yahweh would be present. Alternate translation: “in a solemn assembly of the people, where Yahweh was present” +11:12 su7k rc://*/ta/man/translate/figs-synecdoche What to me and to you, that you have come against me to fight in my land? 1 Jephthah’s messengers are speaking on his behalf, and so they use the singular pronouns **me** and **my**. They are addressing the Ammonite king, so **you** is also singular. However, Jephthah is speaking as a representative of all the Israelites, and he is addressing the Ammonite king as a representative of his own people and army. So it may be more natural in your language to use the plural pronouns “us” and “our” and plural forms of **you** if your language marks that distinction. +11:12 j520 rc://*/ta/man/translate/figs-rquestion What to me and to you, that you have come against me to fight in my land? 1 Jephthah is using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate this as a statement or as an exclamation. Alternate translation: “There is nothing to me and to you, that you should come against me to fight in my land!” +11:12 ybt9 rc://*/ta/man/translate/figs-idiom What to me and to you …? 1 This is a common expression that, in this context, inquires what quarrel the Ammonite king has with Jephthah, who represents the Israelites. The implication is that he really has no just cause to invade their land. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “What quarrel is there between us …?” or “There is no quarrel between us …!” +11:12 hwk4 rc://*/ta/man/translate/figs-explicit in my land 1 This could mean: (1) that Jephthah is objecting to the presence of the Ammonite army on Israelite territory. Alternate translation: “and have invaded my land” (2) that Jephthah is using the term **land** by association to mean the people who live in the land. Alternate translation: “against my people” (3) that Jephthah is saying that the Ammonite king wants to contest possession of the land. Alternate translation: “over my land” +11:13 j521 rc://*/ta/man/translate/figs-ellipsis Because Israel took my land 1 The Ammonite king is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “I have come against you to fight because Israel took my land” +11:13 qdz6 rc://*/ta/man/translate/translate-names Arnon & Jabbok 1 The words **Arnon** and **Jabbok** are the names of rivers. +11:13 ps71 rc://*/ta/man/translate/writing-pronouns them 1 The Ammonite king is using the plural pronoun **them** to refer to the areas bounded by the rivers he names. However, since he uses the singular term **land** to describe this entire territory, it may be more natural in your language to use a singular pronoun. Alternate translation: “it” +11:13 tsw4 rc://*/ta/man/translate/figs-abstractnouns in peace 1 If your language does not use an abstract noun for the idea of **peace**, you could express the same idea in another way. Alternate translation: “peacefully” +11:14 j522 rc://*/ta/man/translate/figs-explicitinfo Then Jephthah resumed and sent messengers again 1 It might seem that saying both **resumed** and **again** would be to state extra information that would be unnatural to express in your language. If so, you represent just one of these terms. Alternate translation: “Then Jephthah sent messengers once again” or “Jephthah continued to send messengers” +11:15 i4ns rc://*/ta/man/translate/writing-pronouns and said 1 The verb **said** is singular. It refers to Jephthah, and it means that Jephthah said this to the king of Ammon through his messengers. However, since a group of messengers actually spoke these words to the king, it might be more natural in your language to use the pronoun “they” with a plural verb. Alternate translation: “and they said” +11:15 j523 rc://*/ta/man/translate/figs-quotesinquotes Thus says Jephthah: ‘Israel did not take the land of Moab or the land of the sons of Ammon 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “Jephthah says that Israel did not take the land of Moab or the land of the sons of Ammon” +11:15 j524 rc://*/ta/man/translate/figs-explicit Israel did not take the land of Moab or the land of the sons of Ammon 1 Jephthah recognizes that the Ammonite king is speaking of land that formerly belonged partly to Ammon and partly to Moab. It appears that at this time, the Moabites were either allies or subjects of the Ammonites, and so the Ammonite king regards the Moabites’ interests as his own. The author assumes that his readers will have this knowledge and so he does not explain it as background information. But you could indicate it in your translation if that would be helpful to your readers. Alternate translation: “Israel did not take any land from you Ammonites or from your allies the Moabites” +11:16 j525 rc://*/ta/man/translate/grammar-collectivenouns in their coming up & and he came 1 The messengers are using both plural (**their**) and singular (**he**) pronouns to refer to **Israel**, as a group of people and as a nation. It may be more natural in your language to use either plural or singular pronouns consistently. Alternate translation: “when they came up … and they came” or “when he came up … and he came” +11:17 j526 rc://*/ta/man/translate/figs-quotesinquotes saying, “Please may I pass through your land.” 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “asking for permission to pass through his land” +11:17 v8aa rc://*/ta/man/translate/figs-explicit But did not listen 1 The word translated as **listen** here is the same one that is translated as **heard** in [2:2](../02/02.md) and similar contexts. As the General Introduction to Judges discusses, in these contexts the word has the specific sense of complying with what someone has said. Alternate translation: “But … did not agree” +11:17 q2mz rc://*/ta/man/translate/figs-ellipsis And he also sent to the king of Moab 1 The messengers are leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “And the Israelites also sent messengers to the king of Moab requesting safe passage through his country” +11:17 x2ue rc://*/ta/man/translate/figs-explicit So Israel dwelled in Kadesh 1 The messengers are leaving some information implicit that they assume the Ammonite king will understand. This information supports Jephthah’s claim that the Israelites did not take any territory from the Ammonites or their allies the Moabites. You could indicate this explicitly in your translation if that would be helpful to your readers. Alternate translation: “In response, the Israelites did not try to force their way through Edom or Moab. Instead, they waited in Kadesh and considered what they should do next” +11:18 el82 rc://*/ta/man/translate/figs-idiom and he went from the rising of the sun to the land of Moab 1 The messengers do not mean that the Israelites traveled **from** the place where the sun rises, that is, somewhere in the east, **to** the land of Moab. They are using a characteristic expression to describe the location of one place relative to another place. They mean that from where the Israelites went in the wilderness, if one went **to the land of Moab** from there, one would approach it **from the rising of the sun**, that is, from the east. Your language may have a comparable expression that you can use in your translation. See how you translated the similar expression in [8:11](../08/11.md). Alternate translation: “and he traveled to the east of the land of Moab” +11:18 j527 rc://*/ta/man/translate/figs-explicit on the other side of the Arnon 1 The messengers are speaking from a vantage point south of the Arnon River, since the Israelites approached it from the south on their journey from Egypt. So **the other side** implicitly means the north side. You could indicate this explicitly in your translation if that would be helpful to your readers. See how you translated the similar expression in [10:8](../10/08.md). Alternate translation: “on the north side of the Arnon River” +11:19 msq6 rc://*/ta/man/translate/figs-quotesinquotes and Israel said to him, ‘Please, may we pass through your land unto my place.’ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “and Israel asked him for permission to pass through his land to its place” +11:19 ur8x rc://*/ta/man/translate/figs-personification and Israel said to him, ‘Please, may we pass through your land unto my place’ 1 Jephthah’s messengers are speaking of **Israel** as if it were an individual person who could speak to Sihon. They mean that the messengers whom the Israelites send to him spoke this message. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and the messengers said to him, ‘Please, may we Israelites pass through your land unto our place’” +11:19 j528 rc://*/ta/man/translate/grammar-collectivenouns may we pass through your land unto my place 1 The Israelite messengers used both plural (**we**) and singular (**my**) pronouns to refer to themselves, as a group of people and as a nation. It may be more natural in your language to use either plural or singular pronouns consistently. Alternate translation: “may we pass through your land unto our place” or “may I pass through your land unto my place” +11:20 ew16 rc://*/ta/man/translate/figs-metonymy passing through his border 1 Jephthah’s messengers are using the term **border** by association to refer to all of Sihon’s territory. However, it is significant that they do not say “land,” as they report the Israelite messengers saying in the previous verse. The idea is that not only did Sihon not want the Israelites to walk across his land, he did not want them even to cross the border and come into any part of his territory. Alternate translation: “coming into his territory” +11:20 mn9x rc://*/ta/man/translate/translate-names Jahaz 1 The word **Jahaz** is the name of a town. +11:21 vp7w rc://*/ta/man/translate/figs-idiom and they struck them 1 See how you translated the same expression in [1:5](../01/05.md). Alternate translation: “and they beat them” or “and they defeated them” +11:22 ce2e rc://*/ta/man/translate/figs-parallelism And they possessed 1 In this verse, Jephthah’s messengers are saying the same thing as in the last sentence of the previous verse. They are describing the same territory as “all the land of the Amorite.” However, they are naming the same specific borders that the Ammonite king did in [11:13](../11/13.md) in order to establish Israel’s claim to that land. So it would be good to include this information. However, it may be clearer in your language to introduce it with a word other than **And** in order to show that this sentence is not saying something additional to the last sentence of the previous verse. It is repeating the meaning, although with further information. Alternate translation: “Indeed, they possessed” +11:22 j529 rc://*/ta/man/translate/figs-metonymy all of the border of the Amorite 1 The messengers are using the term **border** by association to mean the territory that was enclosed within the borders they describe. Alternate translation: “the entire territory of those Amorites” +11:22 v22e rc://*/ta/man/translate/grammar-connect-words-phrases And now 1 The phrase translated as **And now** is an expression that was used letters and messages of this time to introduce the main business that the sender wished to address. If your language has a comparable expression that it uses for this same purpose, you can use it in your translation. If not, you do not have to translate this phrase explicitly; you can indicate in other ways that this is the main point that Jephthah wanted his messengers to make. Alternate translation: “Here is my main point:” +11:23 ru3n rc://*/ta/man/translate/figs-rquestion So will you possess it? 1 Jephthah’s messengers are using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate this as a statement or as an exclamation. Alternate translation: “So do not think that you can possess it!” +11:23 j530 rc://*/ta/man/translate/figs-yousingular So will you possess it? 1 As in [11:19](../11/19.md), the word **you** is singular here, and it is also singular for the rest of this speech (with one exception that these notes will indicate), because the messengers are addressing the Ammonite king. So use the singular form in your translation if your language marks that distinction. +11:24 nr59 rc://*/ta/man/translate/figs-rquestion What Chemosh, your god, causes you to possess, will you not possess it? 1 The messengers are using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate this as a statement or as an exclamation. Alternate translation: “You should just possess what Chemosh, your god, causes you to possess” +11:24 z3zh rc://*/ta/man/translate/translate-names Chemosh 1 The word **Chemosh** is the name of a false god. +11:25 k8y5 rc://*/ta/man/translate/figs-idiom And now 1 See how you translated the same expression in [11:23](../11/23.md). Alternate translation: “And here is another important point:” +11:25 giw3 rc://*/ta/man/translate/figs-reduplication being better, are you being better than Balak …? Contending, did he contend with Israel, or fighting, did he fight with them? 1 The messengers are repeating the verbs translated as **being better**, **Contending**, and **fighting** in order to intensify the ideas that they express. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “are you really better than Balak …? Did he contend at all with Israel, or did he fight with them at all?” +11:25 wln3 rc://*/ta/man/translate/figs-rquestion being better, are you being better than Balak …? Contending, did he contend with Israel, or fighting, did he fight with them? 1 The messengers are using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate these questions as statements or as exclamations. Alternate translation: “you are not really better than Balak …! He did not contend at all with Israel, no, he did not fight with them at all!” +11:25 fk7m rc://*/ta/man/translate/translate-names Balak & Zippor 1 The words **Balak** and **Zippor** are the names of men. +11:25 j531 rc://*/ta/man/translate/figs-explicit did he fight with them? 1 The messengers are leaving some information implicit that they know the Ammonite king will understand. Most modern readers, however, will not have this information. It is that the land that the Israelites acquired when they defeated Sihon had previously belonged to the Moabites and Ammonites. Sihon had taken it from them. But Balak did not try to get it back. The implication is that unless the Ammonite king thinks that he is greater than Balak, he should not try to get it back either. You could indicate this explicitly in your translation if that would be helpful to your readers. Alternate translation: “did he fight with them to get back the part of that land that Sihon had earlier taken from the Moabites and Ammonites? No, and you should not either!” +11:26 j532 rc://*/ta/man/translate/figs-metaphor and in its daughters & and in its daughters 1 See how you translated the same expression in [1:27](../01/27.md). Alternate translation: “and in the surrounding villages … and in the surrounding villages” +11:26 c2xi rc://*/ta/man/translate/translate-names Aroer 1 The word **Aroer** is the name of a city. +11:26 h61t rc://*/ta/man/translate/figs-rquestion why then did you not deliver during that time? 1 The messengers are using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate this as a statement or as an exclamation. Alternate translation: “but you did not deliver during that time!” +11:26 pu9w rc://*/ta/man/translate/figs-yousingular did you not deliver 1 The word **you** is plural here because the messengers are asking why none of the Ammonites tried to recapture the land during the time they are describing. If your language marks that distinction, you could use the plural form in your translation. Other languages may have other ways of indicating this. Alternate translation: “did you Ammonites not deliver” +11:27 aei3 rc://*/ta/man/translate/figs-abstractnouns but you are doing me wrong 1 If your language does not use an abstract noun for the idea of **wrong**, you could express the same idea in another way. Alternate translation: “but you are doing to me what is wrong” +11:28 j533 rc://*/ta/man/translate/figs-explicit did not listen to 1 See how you translated the word “listen” in [11:17](../11/17.md). It has the same meaning here. Alternate translation: “did not agree not to fight after he heard” +11:28 j534 rc://*/ta/man/translate/figs-metonymy the words of Jephthah that he sent to him 1 The author is using the term **words** to represent what Jephthah said by using words. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the message that Jephthah sent to him” +11:29 j535 rc://*/ta/man/translate/figs-metaphor Then the Spirit of Yahweh was upon Jephthah 1 See how you translated the similar expression about Othniel in [3:10](../03/10.md). Alternate translation: “Then the Spirit of Yahweh powerfully influenced Jephthah” +11:29 dq1c rc://*/ta/man/translate/figs-explicit and he passed through Gilead and Manasseh 1 The author means implicitly that Jephthah **passed through** these areas to summon Israelite men to fight, as Barak did in [4:10](../04/10.md) and Gideon did in [6:34–35](../06/0341.md). You could indicate this explicitly in your translation if that would be helpful to your readers. Alternate translation: “and he passed through Gilead and Manasseh summoning troops to fight against the Ammonites” +11:30 j536 rc://*/ta/man/translate/writing-background And Jephthah vowed a vow to Yahweh and said 1 Here the author is providing background information to help readers understand what happens in the story. Since the first sentence of [11:32](../11/32.md) describes the same thing as the last sentence of [11:29](../11/29.md), the Israelite attack against the Ammonites, this verse and the next one are describing something that happened just before that. It may be helpful to clarify this for your readers. Alternate translation: “But before he led that attack against the Ammonites, Jephthah vowed a vow to Yahweh and said” +11:30 j537 rc://*/ta/man/translate/figs-hendiadys And Jephthah vowed a vow to Yahweh and said 1 This phrase expresses a single idea by using two words connected with **and**. The vowing and saying were not two different actions. The word **vowed** indicates what Jephthah was doing when he **said** this. Alternate translation: “And Jephthah solemnly promised Yahweh” +11:30 j538 rc://*/ta/man/translate/figs-explicitinfo And Jephthah vowed a vow 1 It might seem that the expression **vowed a vow** contains extra information that would be unnatural to express in your language. If so, you can shorten it. Alternate translation: “And Jephthah made a vow” +11:30 j539 rc://*/ta/man/translate/figs-reduplication If giving, you will give 1 Jephthah is repeating the verb **give** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “If in fact you give” +11:31 kh4e rc://*/ta/man/translate/figs-synecdoche whoever comes out of the doors of my house to greet me 1 Jephthah is using one part of his **house**, its **doors**, to mean all of the house as a place for human habitation. In other words, he is specifying a person, rather than an animal that might come from a field or a stall. (See the discussion in the General Notes to this chapter of how wrong Jephthah was to offer a human sacrifice and for what purpose the author includes this account in the book of Judges.) Alternate translation: “the first member of my household who comes out to greet me” +11:31 j540 rc://*/ta/man/translate/figs-abstractnouns in peace 1 If your language does not use an abstract noun for the idea of **peace**, you could express the same idea in another way. Alternate translation: “peacefully” +11:32 wr1n rc://*/ta/man/translate/writing-background matching text 1 Here the author is returning to the main story after providing background information in [11:30–31](../11/30.md). It may be helpful to clarify this for your readers. Alternate translation: “It was after making this vow that Jephthah passed through to the sons of Ammon to fight with them” +11:33 pfq6 rc://*/ta/man/translate/translate-names Minnith & Abel Keramim 1 The terms **Minnith** and **Abel Keramim** are the names of cities. +11:33 i18j rc://*/ta/man/translate/figs-activepassive So the sons of Ammon were subdued from the face of the sons of Israel 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “So the sons of Israel subdued the sons of Ammon before their face” +11:33 j541 rc://*/ta/man/translate/figs-metonymy So the sons of Ammon were subdued from the face of the sons of Israel 1 Here the word **face** represents the presence of a person, by association with the way people can see the face of someone who is present. Your language may have a comparable expression that you can use in your translation. You could also use plain language. Alternate translation: “So the sons of Ammon could not stand against the sons of Israel” or “So the sons of Ammon had to act humbly in the presence of the sons of Israel” +11:34 j542 rc://*/ta/man/translate/translate-plural with timbrels and with dances 1 Jephthah’s daughter was probably not carrying and playing several **timbrels**. The author may be using the plural forms **timbrels** and **dances** to indicate that she was leading a group of young women from the community who were together celebrating Jephthah’s victory. (This would be similar to what happens in [1 Samuel 18:6](../1sa/18/06.md).) Alternate translation: “leading a group of women who were playing timbrels and dancing” +11:34 ng9v rc://*/ta/man/translate/translate-unknown with timbrels 1 The term **timbrels** describes small percussion instruments. A timbrel is a hand-held drum that may also have pieces of metal around its sides that make sounds when a person shakes or hits the drum. If your readers would not be familiar with what a timbrel is, in your translation you could use the name of a similar thing that your readers would recognize, or you could use a general expression. +11:34 j543 rc://*/ta/man/translate/figs-explicitinfo And except her alone, {there was} not to him a son or daughter apart from her. 1 It might seem that this sentence contains extra information that would be unnatural to express in your language. If so, you can shorten it. Alternate translation: “And except for her, he did not have a son or daughter” or “And he did not have a son or daughter apart from her” +11:35 md3n rc://*/ta/man/translate/translate-symaction that he tore his garments 1 When Jephthah **tore his garments**, this was a symbolic action that expressed great distress and grief. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “that he tore his garments to show his great distress” +11:35 qi6c rc://*/ta/man/translate/figs-reduplication Causing to bow, you have caused me to bow 1 Jephthah is repeating the verb **Causing to bow** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “You have certainly caused me to bow” +11:35 puu2 rc://*/ta/man/translate/figs-metaphor Causing to bow, you have caused me to bow 1 Jephthah probably does not mean that he is literally bowing down. He is speaking of his grief and distress as if those emotions were so strong that they were keeping him from standing up. Your language may have a comparable expression that you can use in your translation. You could also use plain language. Alternate translation: “You have brought me very low” or “You have caused me very great grief” +11:35 dvs5 rc://*/ta/man/translate/figs-explicit and you are among the ones troubling me 1 Jephthah may be implicitly comparing his distress at seeing his daughter with the distress that the Ammonites caused the Israelites when they invading their land. (In [11:7](../11/07.md), Jephthah complained to the elders of Gilead that they were only seeking his help because they were in “trouble.” The author speaks similarly in [10:16](../10/16.md) of the Ammonite invasion as “the trouble of Israel.”) You could indicate this explicitly in your translation if that would be helpful to your readers. Alternate translation: “and my distress at seeing you is as great as the distress that the Ammonites caused us” +11:35 j544 rc://*/ta/man/translate/figs-metonymy For I have opened my mouth to Yahweh 1 Jephthah is referring to what he vowed to Yahweh, by association with the way he **opened** his **mouth** in order to speak his vow. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “For I have spoken a vow to Yahweh” +11:35 gvy5 rc://*/ta/man/translate/figs-metaphor and I am not able to turn back 1 Jephthah is speaking as if he were literally walking somewhere and could not **turn back** to return to where he was before he started walking. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and I am not able to break my vow” +11:36 j545 rc://*/ta/man/translate/figs-metonymy you have opened your mouth to Yahweh 1 See how you translated the same expression in [11:35](../11/35.md). Alternate translation: “you have spoken a vow to Yahweh” +11:36 j546 rc://*/ta/man/translate/figs-metonymy according to what came forth from your mouth 1 Jephthah’s daughter is referring to what he said, by association with the way it **came forth from** his **mouth** when he said it. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “according to what you said” +11:36 e6gu rc://*/ta/man/translate/translate-plural vengeances 1 Jephthah’s daughter is using the plural form **vengeances** in a context where the singular term “vengeance” would suffice. This suggests that she is using the plural form for emphasis. Your language may use plural forms in the same way. If not, you could express the meaning in another way. Alternate translation: “great vengeance” +11:37 hj6q rc://*/ta/man/translate/figs-activepassive May this thing be done for me 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Please do this thing for me” +11:37 dh7s rc://*/ta/man/translate/figs-explicit and I will go down upon the hills 1 As the General Introduction to Judges discusses, In Hebrew, writers and speakers generally indicated whether people were going up to a higher elevation or going down to a lower elevation when they traveled. The town of Mizpah was located at a high elevation, and Jephthah’s daughter is indicating that she would like to go down from there and wander the hills in the area. You could indicate this explicitly in your translation if that would be helpful to your readers. Alternate translation: “and I will wander the hills in this area” +11:39 j547 rc://*/ta/man/translate/figs-explicitinfo and he did to her his vow that he had vowed 1 It might seem that this expression contains extra information that would be unnatural to express in your language. If so, you can shorten it. Alternate translation: “and he did to her what he had vowed to do” +11:39 n4my rc://*/ta/man/translate/figs-euphemism And she had not known a man 1 The author is using this expression to speak of a private matter in a delicate way. Your language may have a similar expression that you can use in your translation. You could also use plain language. Alternate translation: “And she had never slept with a man” or “And she had never had sexual relations with a man” +11:40 s739 rc://*/ta/man/translate/figs-idiom From days to days 1 This is a common expression that means “every year.” (In this context, **days** in the plural means “year.” The usual word for “year” occurs at the end of the verse.) Your language may have a comparable expression that you can use in your translation. You could also use plain language. Alternate translation: “Year by year” or “Every year” 12:intro p8zn 0 # Judges 12 General Notes\n\n## Structure and Formatting\n\nThe account of Jephthah concludes in this chapter.\n\n### Other possible translation difficulties in this chapter\n\n### Shibboleth\n\nThis is a word in Hebrew. Its importance in this chapter is because of its sounds, not its meaning. The translator should not translate the meaning of this word, but should transliterate or transfer it into the target language by substituting letters that have the same sounds. (See: [[rc://*/ta/man/translate/translate-transliterate]]) 12:1 mp3k rc://*/ta/man/translate/figs-abstractnouns A call went out to the men of Ephraim 0 If your language does not use an abstract noun for the idea behind the word **call**, you can express the same idea with a verbal form. Alternate translation: “The men of Ephraim were called together” or “The men … of Ephraim called together their soldiers” 12:1 ubq3 rc://*/ta/man/translate/translate-names Zaphon 0 This is the name of a city. From f121fd58971a78375f3dbd32eee4efa148e205b1 Mon Sep 17 00:00:00 2001 From: christopherrsmith Date: Thu, 19 Sep 2024 11:14:30 +0000 Subject: [PATCH 05/16] Merge christopherrsmith-tc-create-1 into master by christopherrsmith (#3820) --- tn_JDG.tsv | 216 ++++++++++++++++++++++++++--------------------------- 1 file changed, 108 insertions(+), 108 deletions(-) diff --git a/tn_JDG.tsv b/tn_JDG.tsv index 718afca384..3c98c86660 100644 --- a/tn_JDG.tsv +++ b/tn_JDG.tsv @@ -972,114 +972,114 @@ front:intro v8pn 0 # Introduction to Judges\n\n## Part 1: General Introductio 10:18 j497 rc://*/ta/man/translate/figs-idiom וַ⁠יֹּאמְר֨וּ & אִ֣ישׁ אֶל־רֵעֵ֔⁠הוּ 1 See how you translated the same expression in [6:29](../06/29.md). Alternate translation: “Then … all asked each other” 10:18 j3k2 rc://*/ta/man/translate/figs-idiom מִ֣י הָ⁠אִ֔ישׁ אֲשֶׁ֣ר יָחֵ֔ל לְ⁠הִלָּחֵ֖ם בִּ⁠בְנֵ֣י עַמּ֑וֹן 1 The princes of Gilead are using a common expression to ask who should lead their army against the Ammonites. They are not asking which soldier will be the first to engage in combat with them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Who will lead our army to fight against the Ammonites?” 10:18 j498 rc://*/ta/man/translate/figs-metaphor לְ⁠רֹ֔אשׁ 1 The princes of Gilead are using the word **head** to mean “ruler,” not just “military commander,” as [11:11](../11/11.md) shows, where the people make Jephthah both their “head” (ruler) and commander. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the ruler” -11:intro q7si 0 # Judges 11 General Notes\n\n## Structure and Formatting\n\nThe account of Jephthah continues in this chapter.\n\n## Religious and Cultural Concepts in This Chapter\n\n### Jephthah the leader\n\nJephthah was half Israelite and half Canaanite by birth. While all of the judges were called by Yahweh, it is the leaders who called Jephthah to help them, but Yahweh still used Jephthah to help them. -11:01 j499 rc://*/ta/man/translate/writing-background Now Jephthah the Gileadite was a warrior of valor, but he {was} the son of a whoring woman. Now Gilead had begotten Jephthah 1 Here and in the next two verses, the author is providing background information to help readers understand what happens next in the story. In your translation, introduce this information in a way that would be natural in your own language and culture. -11:01 j500 rc://*/ta/man/translate/writing-participants Now Jephthah the Gileadite was a warrior of valor 1 The author is using introducing **Jephthah** as a new participant in the story. If your language has its own way of introducing new participants, you can use it here in your translation. Alternate translation: “Now there was a man named Jephthah, a Gileadite, who was a warrior of valor” -11:01 j501 rc://*/ta/man/translate/figs-abstractnouns warrior of valor 1 See how you translated the same expression in [6:12](../06/12.md). Alternate translation: “valiant warrior” -11:01 yk6s rc://*/ta/man/translate/translate-names Gilead 1 Here the word **Gilead** is the name of a man, not the name of a region. But the word **Gileadite** does refer to someone who came from the region called Gilead. -11:02 r35b rc://*/ta/man/translate/grammar-connect-time-sequential And the wife of Gilead bore sons to him 1 The author does not say specifically whether Gilead became the father of Jephthah before or after he was married. However, the story seems to suggest that it was before and that Jephthah was somewhat older than his half-brothers, since they had to wait until they grew up to drive him away from the family. Your language may have a connecting phrase that you can use to indicate this. Alternate translation: “Later, when Gilead had a wife, she bore sons to him” -11:02 j502 rc://*/ta/man/translate/figs-events they drove out Jephthah and said to him, “You will not inherit in the house of our father, for you are the son of another woman” 1 Since the **sons of the wife** said this to Jephthah before they **drove** him **out**, in your translation you may wish to relate these events in the order in which they happened. Alternate translation: “they said to Jephthah, ‘You will not inherit in the house of our father, for you are the son of another woman.’ And they drove him out” -11:02 j503 rc://*/ta/man/translate/figs-metaphor in the house of our father 1 Here, **house** represents the family of Gilead. (He may have died by this point, since it appears that Jephthah was a member of the household while he was alive.) Alternate translation: “as if you were a proper member of family” -11:02 j504 rc://*/ta/man/translate/figs-exclusive in the house of our father 1 Gilead was the father of Jephthah and his half-brothers, so it may be natural for you to use the inclusive form of **our** if your language marks that distinction. However, since the half-brothers are describing **the house of our father** to Jephthah as something that he has no place in, some languages, considering the entire phrase, might use the exclusive form. -11:03 j505 rc://*/ta/man/translate/figs-metonymy from the face of his brothers 1 Here the word **face** represents the presence of a person, by association with the way people can see the face of someone who is present. Alternate translation: “from the presence of his brothers” -11:03 j506 rc://*/ta/man/translate/translate-kinship his brothers 1 These **brothers** were sons of Jephthah’s father but not of his mother. Your language may have its own term or expression for this relationship. Alternate translation: “his half-brothers” -11:03 aw1r rc://*/ta/man/translate/translate-names Tob 1 The word **Tob** is the name of a region. It seems to have been a part of Aram (Syria) that was near Gilead. -11:03 f5ze rc://*/ta/man/translate/figs-idiom and they went out with him 1 This expression means that Jephthah led these men on raids to get plunder. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and they all formed a gang of bandits” -11:04 s6ku rc://*/ta/man/translate/writing-newevent Now it happened after some days that the sons of Ammon fought with Israel 1 The author is using this phrase to return to the main story after providing background information about Jephthah. This is the same event that was described in [10:17](../10/17.md). Alternate translation: “It was some days after that when the sons of Ammon fought with Israel” -11:04 cn67 rc://*/ta/man/translate/figs-metonymy after some days 1 The author is using the term **days** to mean “time.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “after some time” -11:05 j507 rc://*/ta/man/translate/writing-newevent And it happened 1 The author is using this phrase to introduce a further development in the story. Use a word, phrase, or other method in your language that is natural for this purpose. -11:06 b37n rc://*/ta/man/translate/figs-declarative Come, and you shall be a commander for us 1 The elders are using an imperative followed by a verb form that could make future statement in order to make a polite request of Jephthah. You can translate this with a form that is suitable for a polite request in your language. Alternate translation: “Please come and be our commander” -11:07 j508 rc://*/ta/man/translate/figs-rquestion Do you not hate me, since you drove me from the house of my father? 1 Jephthah is using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate this as a statement or as an exclamation. Alternate translation: “It is clear that hate me, since you drove me from the house of my father!” -11:07 j509 rc://*/ta/man/translate/grammar-connect-logic-result Do you not hate me, since you drove me from the house of my father? 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “You drove me from the house of my father, and that shows that you hate me!” -11:07 j510 rc://*/ta/man/translate/figs-metonymy you drove me from the house of my father 1 It was Jephthah’s half-brothers, not the elders of Gilead, who drove him from the house of his father. Jephthah may mean that the elders were implicated in this action because they did nothing to help him. Alternate translation: “you did nothing to help me when my brothers drove me from the house of my father” -11:07 f7vj rc://*/ta/man/translate/figs-metaphor from the house of my father 1 See how you translated the similar expression in [11:2](../11/02.md). Alternate translation: “from my family” -11:07 j511 rc://*/ta/man/translate/figs-rquestion So why have you come to me now as that trouble {is} to you? 1 Jephthah is using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate this as a statement or as an exclamation. The UST models one way to do this. -11:08 ph3x rc://*/ta/man/translate/grammar-connect-logic-result Therefore we have now returned to you 1 The elders are using the word translated as **Therefore** to acknowledge the reason why they have **returned** to Jephthah to ask for his help. They do not mean that they have come because they hate Jephthah or because they drove him out. They mean that they have come because they have trouble. It may be helpful to clarify this for your readers. Alternate translation: “Yes, it is because we are in trouble that we have returned to you” -11:08 uem9 rc://*/ta/man/translate/grammar-connect-condition-hypothetical So you shall come with us and fight with the sons of Ammon, and you shall be for us the head of all of the dwellers of Gilead 1 The elders are actually describing a condition in which a second event will take place if a first event does. Alternate translation: “Now if you come with us and fight with the sons of Ammon, then you shall be for us the head of all of the dwellers of Gilead” -11:08 j512 rc://*/ta/man/translate/figs-metaphor the head 1 See how you translated the same term in [10:18](../10/18.md). Alternate translation: “the ruler” -11:09 j513 rc://*/ta/man/translate/grammar-connect-condition-hypothetical If you have brought me back to fight with the sons of Ammon and Yahweh gives them over to my face, I will be the head for you 1 This could mean: (1) that Jephthah is restating the condition that the elders described in order to confirm it. Your language may have an expression that you can use to indicate this. Alternate translation: “Now let me get this straight: If you have brought me back to fight with the sons of Ammon and Yahweh gives them over to my face, I will be the head for you” (2) that Jephthah is asking the elders to confirm the description they have described. Alternate translation: “If you have brought me back to fight with the sons of Ammon and Yahweh gives them over to my face, will I really be the head for you?” -11:09 j514 rc://*/ta/man/translate/figs-idiom and Yahweh gives them over to my face 1 Jephthah is using this expression to mean that Yahweh would enable him to defeat the Ammonites. (Gideon used a very similar expression in [8:7](../08/07.md) when he spoke of Yahweh “giving” Zebah and Zalmunna into his “hand.”) If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and Yahweh enables me to defeat them” -11:09 j515 rc://*/ta/man/translate/figs-metaphor the head for you 1 See how you translated the same term in the previous verse. Alternate translation: “your ruler” -11:10 j516 rc://*/ta/man/translate/writing-oathformula May Yahweh be hearing {the things}between us if not, according to your word, thus we do 1 Following the custom of their culture, the elders are swearing an oath by stating the first part of a condition (“if”) but not the second part (“then”). If it would be helpful to your readers, you could explicitly state the second part of this condition. (In this context, the idea of Yahweh **hearing** includes the aspect of Yahweh judging and punishing people for not doing the things he has heard them promise.) Alternate translation: “If we do not do according to your word, then may Yahweh punish us for not keeping the promises he has heard us make to you” -11:10 j517 rc://*/ta/man/translate/figs-metaphor {the things}between us 1 Here the term **between** is not a preposition but a substantive. The elders are speaking of the commitments that they and Jephthah have made to each other as if they were literally something that had taken on actual form in the space between them. Your language may have a comparable expression that you can use in your translation. You could also use plain language. Alternate translation: “the things that have passed between us” or “the commitments we have made to each other” -11:10 j518 rc://*/ta/man/translate/figs-metonymy if not, according to your word, thus we do 1 The elders are using the term **word** to represent what Jephthah has just said by using words. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “if we do not do exactly what you have said” -11:11 j519 rc://*/ta/man/translate/figs-events and the people set him over them as head and as commander. And Jephthah spoke all of his words to the face of Yahweh at Mizpah 1 It may be that Jephthah reaffirmed the commitments that he and the elders had made to each other before he formally became the **head** and **commander** of the **people**. In your translation, you may wish to relate these events in that order. Alternate translation: “And after Jephthah spoke all of his words to the face of Yahweh at Mizpah, the people set him over them as head and as commander” -11:11 hf4c rc://*/ta/man/translate/figs-metaphor as head and as commander 1 See how you translated the word **head** in [11:8–9](../11/08.md). Alternate translation: “not only as their military commander but also as their ruler” -11:11 w6mk rc://*/ta/man/translate/figs-metonymy all of his words 1 The author is using the term **words** to represent something that Jephthah said by using words. It seems that he repeated **at Mizpah** the same thing he said to the elders in [11:9](../11/09.md). Alternate translation: “the same thing he had said to the elders” -11:11 v6uq rc://*/ta/man/translate/figs-metonymy to the face of Yahweh 1 Here the word **face** represents the presence of a person, by association with the way people can see the face of someone who is present. This is probably a reference to a solemn assembly of **the people**, where it was understood that Yahweh would be present. Alternate translation: “in a solemn assembly of the people, where Yahweh was present” -11:12 su7k rc://*/ta/man/translate/figs-synecdoche What to me and to you, that you have come against me to fight in my land? 1 Jephthah’s messengers are speaking on his behalf, and so they use the singular pronouns **me** and **my**. They are addressing the Ammonite king, so **you** is also singular. However, Jephthah is speaking as a representative of all the Israelites, and he is addressing the Ammonite king as a representative of his own people and army. So it may be more natural in your language to use the plural pronouns “us” and “our” and plural forms of **you** if your language marks that distinction. -11:12 j520 rc://*/ta/man/translate/figs-rquestion What to me and to you, that you have come against me to fight in my land? 1 Jephthah is using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate this as a statement or as an exclamation. Alternate translation: “There is nothing to me and to you, that you should come against me to fight in my land!” -11:12 ybt9 rc://*/ta/man/translate/figs-idiom What to me and to you …? 1 This is a common expression that, in this context, inquires what quarrel the Ammonite king has with Jephthah, who represents the Israelites. The implication is that he really has no just cause to invade their land. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “What quarrel is there between us …?” or “There is no quarrel between us …!” -11:12 hwk4 rc://*/ta/man/translate/figs-explicit in my land 1 This could mean: (1) that Jephthah is objecting to the presence of the Ammonite army on Israelite territory. Alternate translation: “and have invaded my land” (2) that Jephthah is using the term **land** by association to mean the people who live in the land. Alternate translation: “against my people” (3) that Jephthah is saying that the Ammonite king wants to contest possession of the land. Alternate translation: “over my land” -11:13 j521 rc://*/ta/man/translate/figs-ellipsis Because Israel took my land 1 The Ammonite king is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “I have come against you to fight because Israel took my land” -11:13 qdz6 rc://*/ta/man/translate/translate-names Arnon & Jabbok 1 The words **Arnon** and **Jabbok** are the names of rivers. -11:13 ps71 rc://*/ta/man/translate/writing-pronouns them 1 The Ammonite king is using the plural pronoun **them** to refer to the areas bounded by the rivers he names. However, since he uses the singular term **land** to describe this entire territory, it may be more natural in your language to use a singular pronoun. Alternate translation: “it” -11:13 tsw4 rc://*/ta/man/translate/figs-abstractnouns in peace 1 If your language does not use an abstract noun for the idea of **peace**, you could express the same idea in another way. Alternate translation: “peacefully” -11:14 j522 rc://*/ta/man/translate/figs-explicitinfo Then Jephthah resumed and sent messengers again 1 It might seem that saying both **resumed** and **again** would be to state extra information that would be unnatural to express in your language. If so, you represent just one of these terms. Alternate translation: “Then Jephthah sent messengers once again” or “Jephthah continued to send messengers” -11:15 i4ns rc://*/ta/man/translate/writing-pronouns and said 1 The verb **said** is singular. It refers to Jephthah, and it means that Jephthah said this to the king of Ammon through his messengers. However, since a group of messengers actually spoke these words to the king, it might be more natural in your language to use the pronoun “they” with a plural verb. Alternate translation: “and they said” -11:15 j523 rc://*/ta/man/translate/figs-quotesinquotes Thus says Jephthah: ‘Israel did not take the land of Moab or the land of the sons of Ammon 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “Jephthah says that Israel did not take the land of Moab or the land of the sons of Ammon” -11:15 j524 rc://*/ta/man/translate/figs-explicit Israel did not take the land of Moab or the land of the sons of Ammon 1 Jephthah recognizes that the Ammonite king is speaking of land that formerly belonged partly to Ammon and partly to Moab. It appears that at this time, the Moabites were either allies or subjects of the Ammonites, and so the Ammonite king regards the Moabites’ interests as his own. The author assumes that his readers will have this knowledge and so he does not explain it as background information. But you could indicate it in your translation if that would be helpful to your readers. Alternate translation: “Israel did not take any land from you Ammonites or from your allies the Moabites” -11:16 j525 rc://*/ta/man/translate/grammar-collectivenouns in their coming up & and he came 1 The messengers are using both plural (**their**) and singular (**he**) pronouns to refer to **Israel**, as a group of people and as a nation. It may be more natural in your language to use either plural or singular pronouns consistently. Alternate translation: “when they came up … and they came” or “when he came up … and he came” -11:17 j526 rc://*/ta/man/translate/figs-quotesinquotes saying, “Please may I pass through your land.” 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “asking for permission to pass through his land” -11:17 v8aa rc://*/ta/man/translate/figs-explicit But did not listen 1 The word translated as **listen** here is the same one that is translated as **heard** in [2:2](../02/02.md) and similar contexts. As the General Introduction to Judges discusses, in these contexts the word has the specific sense of complying with what someone has said. Alternate translation: “But … did not agree” -11:17 q2mz rc://*/ta/man/translate/figs-ellipsis And he also sent to the king of Moab 1 The messengers are leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “And the Israelites also sent messengers to the king of Moab requesting safe passage through his country” -11:17 x2ue rc://*/ta/man/translate/figs-explicit So Israel dwelled in Kadesh 1 The messengers are leaving some information implicit that they assume the Ammonite king will understand. This information supports Jephthah’s claim that the Israelites did not take any territory from the Ammonites or their allies the Moabites. You could indicate this explicitly in your translation if that would be helpful to your readers. Alternate translation: “In response, the Israelites did not try to force their way through Edom or Moab. Instead, they waited in Kadesh and considered what they should do next” -11:18 el82 rc://*/ta/man/translate/figs-idiom and he went from the rising of the sun to the land of Moab 1 The messengers do not mean that the Israelites traveled **from** the place where the sun rises, that is, somewhere in the east, **to** the land of Moab. They are using a characteristic expression to describe the location of one place relative to another place. They mean that from where the Israelites went in the wilderness, if one went **to the land of Moab** from there, one would approach it **from the rising of the sun**, that is, from the east. Your language may have a comparable expression that you can use in your translation. See how you translated the similar expression in [8:11](../08/11.md). Alternate translation: “and he traveled to the east of the land of Moab” -11:18 j527 rc://*/ta/man/translate/figs-explicit on the other side of the Arnon 1 The messengers are speaking from a vantage point south of the Arnon River, since the Israelites approached it from the south on their journey from Egypt. So **the other side** implicitly means the north side. You could indicate this explicitly in your translation if that would be helpful to your readers. See how you translated the similar expression in [10:8](../10/08.md). Alternate translation: “on the north side of the Arnon River” -11:19 msq6 rc://*/ta/man/translate/figs-quotesinquotes and Israel said to him, ‘Please, may we pass through your land unto my place.’ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “and Israel asked him for permission to pass through his land to its place” -11:19 ur8x rc://*/ta/man/translate/figs-personification and Israel said to him, ‘Please, may we pass through your land unto my place’ 1 Jephthah’s messengers are speaking of **Israel** as if it were an individual person who could speak to Sihon. They mean that the messengers whom the Israelites send to him spoke this message. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and the messengers said to him, ‘Please, may we Israelites pass through your land unto our place’” -11:19 j528 rc://*/ta/man/translate/grammar-collectivenouns may we pass through your land unto my place 1 The Israelite messengers used both plural (**we**) and singular (**my**) pronouns to refer to themselves, as a group of people and as a nation. It may be more natural in your language to use either plural or singular pronouns consistently. Alternate translation: “may we pass through your land unto our place” or “may I pass through your land unto my place” -11:20 ew16 rc://*/ta/man/translate/figs-metonymy passing through his border 1 Jephthah’s messengers are using the term **border** by association to refer to all of Sihon’s territory. However, it is significant that they do not say “land,” as they report the Israelite messengers saying in the previous verse. The idea is that not only did Sihon not want the Israelites to walk across his land, he did not want them even to cross the border and come into any part of his territory. Alternate translation: “coming into his territory” -11:20 mn9x rc://*/ta/man/translate/translate-names Jahaz 1 The word **Jahaz** is the name of a town. -11:21 vp7w rc://*/ta/man/translate/figs-idiom and they struck them 1 See how you translated the same expression in [1:5](../01/05.md). Alternate translation: “and they beat them” or “and they defeated them” -11:22 ce2e rc://*/ta/man/translate/figs-parallelism And they possessed 1 In this verse, Jephthah’s messengers are saying the same thing as in the last sentence of the previous verse. They are describing the same territory as “all the land of the Amorite.” However, they are naming the same specific borders that the Ammonite king did in [11:13](../11/13.md) in order to establish Israel’s claim to that land. So it would be good to include this information. However, it may be clearer in your language to introduce it with a word other than **And** in order to show that this sentence is not saying something additional to the last sentence of the previous verse. It is repeating the meaning, although with further information. Alternate translation: “Indeed, they possessed” -11:22 j529 rc://*/ta/man/translate/figs-metonymy all of the border of the Amorite 1 The messengers are using the term **border** by association to mean the territory that was enclosed within the borders they describe. Alternate translation: “the entire territory of those Amorites” -11:22 v22e rc://*/ta/man/translate/grammar-connect-words-phrases And now 1 The phrase translated as **And now** is an expression that was used letters and messages of this time to introduce the main business that the sender wished to address. If your language has a comparable expression that it uses for this same purpose, you can use it in your translation. If not, you do not have to translate this phrase explicitly; you can indicate in other ways that this is the main point that Jephthah wanted his messengers to make. Alternate translation: “Here is my main point:” -11:23 ru3n rc://*/ta/man/translate/figs-rquestion So will you possess it? 1 Jephthah’s messengers are using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate this as a statement or as an exclamation. Alternate translation: “So do not think that you can possess it!” -11:23 j530 rc://*/ta/man/translate/figs-yousingular So will you possess it? 1 As in [11:19](../11/19.md), the word **you** is singular here, and it is also singular for the rest of this speech (with one exception that these notes will indicate), because the messengers are addressing the Ammonite king. So use the singular form in your translation if your language marks that distinction. -11:24 nr59 rc://*/ta/man/translate/figs-rquestion What Chemosh, your god, causes you to possess, will you not possess it? 1 The messengers are using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate this as a statement or as an exclamation. Alternate translation: “You should just possess what Chemosh, your god, causes you to possess” -11:24 z3zh rc://*/ta/man/translate/translate-names Chemosh 1 The word **Chemosh** is the name of a false god. -11:25 k8y5 rc://*/ta/man/translate/figs-idiom And now 1 See how you translated the same expression in [11:23](../11/23.md). Alternate translation: “And here is another important point:” -11:25 giw3 rc://*/ta/man/translate/figs-reduplication being better, are you being better than Balak …? Contending, did he contend with Israel, or fighting, did he fight with them? 1 The messengers are repeating the verbs translated as **being better**, **Contending**, and **fighting** in order to intensify the ideas that they express. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “are you really better than Balak …? Did he contend at all with Israel, or did he fight with them at all?” -11:25 wln3 rc://*/ta/man/translate/figs-rquestion being better, are you being better than Balak …? Contending, did he contend with Israel, or fighting, did he fight with them? 1 The messengers are using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate these questions as statements or as exclamations. Alternate translation: “you are not really better than Balak …! He did not contend at all with Israel, no, he did not fight with them at all!” -11:25 fk7m rc://*/ta/man/translate/translate-names Balak & Zippor 1 The words **Balak** and **Zippor** are the names of men. -11:25 j531 rc://*/ta/man/translate/figs-explicit did he fight with them? 1 The messengers are leaving some information implicit that they know the Ammonite king will understand. Most modern readers, however, will not have this information. It is that the land that the Israelites acquired when they defeated Sihon had previously belonged to the Moabites and Ammonites. Sihon had taken it from them. But Balak did not try to get it back. The implication is that unless the Ammonite king thinks that he is greater than Balak, he should not try to get it back either. You could indicate this explicitly in your translation if that would be helpful to your readers. Alternate translation: “did he fight with them to get back the part of that land that Sihon had earlier taken from the Moabites and Ammonites? No, and you should not either!” -11:26 j532 rc://*/ta/man/translate/figs-metaphor and in its daughters & and in its daughters 1 See how you translated the same expression in [1:27](../01/27.md). Alternate translation: “and in the surrounding villages … and in the surrounding villages” -11:26 c2xi rc://*/ta/man/translate/translate-names Aroer 1 The word **Aroer** is the name of a city. -11:26 h61t rc://*/ta/man/translate/figs-rquestion why then did you not deliver during that time? 1 The messengers are using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate this as a statement or as an exclamation. Alternate translation: “but you did not deliver during that time!” -11:26 pu9w rc://*/ta/man/translate/figs-yousingular did you not deliver 1 The word **you** is plural here because the messengers are asking why none of the Ammonites tried to recapture the land during the time they are describing. If your language marks that distinction, you could use the plural form in your translation. Other languages may have other ways of indicating this. Alternate translation: “did you Ammonites not deliver” -11:27 aei3 rc://*/ta/man/translate/figs-abstractnouns but you are doing me wrong 1 If your language does not use an abstract noun for the idea of **wrong**, you could express the same idea in another way. Alternate translation: “but you are doing to me what is wrong” -11:28 j533 rc://*/ta/man/translate/figs-explicit did not listen to 1 See how you translated the word “listen” in [11:17](../11/17.md). It has the same meaning here. Alternate translation: “did not agree not to fight after he heard” -11:28 j534 rc://*/ta/man/translate/figs-metonymy the words of Jephthah that he sent to him 1 The author is using the term **words** to represent what Jephthah said by using words. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the message that Jephthah sent to him” -11:29 j535 rc://*/ta/man/translate/figs-metaphor Then the Spirit of Yahweh was upon Jephthah 1 See how you translated the similar expression about Othniel in [3:10](../03/10.md). Alternate translation: “Then the Spirit of Yahweh powerfully influenced Jephthah” -11:29 dq1c rc://*/ta/man/translate/figs-explicit and he passed through Gilead and Manasseh 1 The author means implicitly that Jephthah **passed through** these areas to summon Israelite men to fight, as Barak did in [4:10](../04/10.md) and Gideon did in [6:34–35](../06/0341.md). You could indicate this explicitly in your translation if that would be helpful to your readers. Alternate translation: “and he passed through Gilead and Manasseh summoning troops to fight against the Ammonites” -11:30 j536 rc://*/ta/man/translate/writing-background And Jephthah vowed a vow to Yahweh and said 1 Here the author is providing background information to help readers understand what happens in the story. Since the first sentence of [11:32](../11/32.md) describes the same thing as the last sentence of [11:29](../11/29.md), the Israelite attack against the Ammonites, this verse and the next one are describing something that happened just before that. It may be helpful to clarify this for your readers. Alternate translation: “But before he led that attack against the Ammonites, Jephthah vowed a vow to Yahweh and said” -11:30 j537 rc://*/ta/man/translate/figs-hendiadys And Jephthah vowed a vow to Yahweh and said 1 This phrase expresses a single idea by using two words connected with **and**. The vowing and saying were not two different actions. The word **vowed** indicates what Jephthah was doing when he **said** this. Alternate translation: “And Jephthah solemnly promised Yahweh” -11:30 j538 rc://*/ta/man/translate/figs-explicitinfo And Jephthah vowed a vow 1 It might seem that the expression **vowed a vow** contains extra information that would be unnatural to express in your language. If so, you can shorten it. Alternate translation: “And Jephthah made a vow” -11:30 j539 rc://*/ta/man/translate/figs-reduplication If giving, you will give 1 Jephthah is repeating the verb **give** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “If in fact you give” -11:31 kh4e rc://*/ta/man/translate/figs-synecdoche whoever comes out of the doors of my house to greet me 1 Jephthah is using one part of his **house**, its **doors**, to mean all of the house as a place for human habitation. In other words, he is specifying a person, rather than an animal that might come from a field or a stall. (See the discussion in the General Notes to this chapter of how wrong Jephthah was to offer a human sacrifice and for what purpose the author includes this account in the book of Judges.) Alternate translation: “the first member of my household who comes out to greet me” -11:31 j540 rc://*/ta/man/translate/figs-abstractnouns in peace 1 If your language does not use an abstract noun for the idea of **peace**, you could express the same idea in another way. Alternate translation: “peacefully” -11:32 wr1n rc://*/ta/man/translate/writing-background matching text 1 Here the author is returning to the main story after providing background information in [11:30–31](../11/30.md). It may be helpful to clarify this for your readers. Alternate translation: “It was after making this vow that Jephthah passed through to the sons of Ammon to fight with them” -11:33 pfq6 rc://*/ta/man/translate/translate-names Minnith & Abel Keramim 1 The terms **Minnith** and **Abel Keramim** are the names of cities. -11:33 i18j rc://*/ta/man/translate/figs-activepassive So the sons of Ammon were subdued from the face of the sons of Israel 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “So the sons of Israel subdued the sons of Ammon before their face” -11:33 j541 rc://*/ta/man/translate/figs-metonymy So the sons of Ammon were subdued from the face of the sons of Israel 1 Here the word **face** represents the presence of a person, by association with the way people can see the face of someone who is present. Your language may have a comparable expression that you can use in your translation. You could also use plain language. Alternate translation: “So the sons of Ammon could not stand against the sons of Israel” or “So the sons of Ammon had to act humbly in the presence of the sons of Israel” -11:34 j542 rc://*/ta/man/translate/translate-plural with timbrels and with dances 1 Jephthah’s daughter was probably not carrying and playing several **timbrels**. The author may be using the plural forms **timbrels** and **dances** to indicate that she was leading a group of young women from the community who were together celebrating Jephthah’s victory. (This would be similar to what happens in [1 Samuel 18:6](../1sa/18/06.md).) Alternate translation: “leading a group of women who were playing timbrels and dancing” -11:34 ng9v rc://*/ta/man/translate/translate-unknown with timbrels 1 The term **timbrels** describes small percussion instruments. A timbrel is a hand-held drum that may also have pieces of metal around its sides that make sounds when a person shakes or hits the drum. If your readers would not be familiar with what a timbrel is, in your translation you could use the name of a similar thing that your readers would recognize, or you could use a general expression. -11:34 j543 rc://*/ta/man/translate/figs-explicitinfo And except her alone, {there was} not to him a son or daughter apart from her. 1 It might seem that this sentence contains extra information that would be unnatural to express in your language. If so, you can shorten it. Alternate translation: “And except for her, he did not have a son or daughter” or “And he did not have a son or daughter apart from her” -11:35 md3n rc://*/ta/man/translate/translate-symaction that he tore his garments 1 When Jephthah **tore his garments**, this was a symbolic action that expressed great distress and grief. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “that he tore his garments to show his great distress” -11:35 qi6c rc://*/ta/man/translate/figs-reduplication Causing to bow, you have caused me to bow 1 Jephthah is repeating the verb **Causing to bow** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “You have certainly caused me to bow” -11:35 puu2 rc://*/ta/man/translate/figs-metaphor Causing to bow, you have caused me to bow 1 Jephthah probably does not mean that he is literally bowing down. He is speaking of his grief and distress as if those emotions were so strong that they were keeping him from standing up. Your language may have a comparable expression that you can use in your translation. You could also use plain language. Alternate translation: “You have brought me very low” or “You have caused me very great grief” -11:35 dvs5 rc://*/ta/man/translate/figs-explicit and you are among the ones troubling me 1 Jephthah may be implicitly comparing his distress at seeing his daughter with the distress that the Ammonites caused the Israelites when they invading their land. (In [11:7](../11/07.md), Jephthah complained to the elders of Gilead that they were only seeking his help because they were in “trouble.” The author speaks similarly in [10:16](../10/16.md) of the Ammonite invasion as “the trouble of Israel.”) You could indicate this explicitly in your translation if that would be helpful to your readers. Alternate translation: “and my distress at seeing you is as great as the distress that the Ammonites caused us” -11:35 j544 rc://*/ta/man/translate/figs-metonymy For I have opened my mouth to Yahweh 1 Jephthah is referring to what he vowed to Yahweh, by association with the way he **opened** his **mouth** in order to speak his vow. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “For I have spoken a vow to Yahweh” -11:35 gvy5 rc://*/ta/man/translate/figs-metaphor and I am not able to turn back 1 Jephthah is speaking as if he were literally walking somewhere and could not **turn back** to return to where he was before he started walking. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and I am not able to break my vow” -11:36 j545 rc://*/ta/man/translate/figs-metonymy you have opened your mouth to Yahweh 1 See how you translated the same expression in [11:35](../11/35.md). Alternate translation: “you have spoken a vow to Yahweh” -11:36 j546 rc://*/ta/man/translate/figs-metonymy according to what came forth from your mouth 1 Jephthah’s daughter is referring to what he said, by association with the way it **came forth from** his **mouth** when he said it. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “according to what you said” -11:36 e6gu rc://*/ta/man/translate/translate-plural vengeances 1 Jephthah’s daughter is using the plural form **vengeances** in a context where the singular term “vengeance” would suffice. This suggests that she is using the plural form for emphasis. Your language may use plural forms in the same way. If not, you could express the meaning in another way. Alternate translation: “great vengeance” -11:37 hj6q rc://*/ta/man/translate/figs-activepassive May this thing be done for me 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Please do this thing for me” -11:37 dh7s rc://*/ta/man/translate/figs-explicit and I will go down upon the hills 1 As the General Introduction to Judges discusses, In Hebrew, writers and speakers generally indicated whether people were going up to a higher elevation or going down to a lower elevation when they traveled. The town of Mizpah was located at a high elevation, and Jephthah’s daughter is indicating that she would like to go down from there and wander the hills in the area. You could indicate this explicitly in your translation if that would be helpful to your readers. Alternate translation: “and I will wander the hills in this area” -11:39 j547 rc://*/ta/man/translate/figs-explicitinfo and he did to her his vow that he had vowed 1 It might seem that this expression contains extra information that would be unnatural to express in your language. If so, you can shorten it. Alternate translation: “and he did to her what he had vowed to do” -11:39 n4my rc://*/ta/man/translate/figs-euphemism And she had not known a man 1 The author is using this expression to speak of a private matter in a delicate way. Your language may have a similar expression that you can use in your translation. You could also use plain language. Alternate translation: “And she had never slept with a man” or “And she had never had sexual relations with a man” -11:40 s739 rc://*/ta/man/translate/figs-idiom From days to days 1 This is a common expression that means “every year.” (In this context, **days** in the plural means “year.” The usual word for “year” occurs at the end of the verse.) Your language may have a comparable expression that you can use in your translation. You could also use plain language. Alternate translation: “Year by year” or “Every year” +11:intro q7si 0 # Judges 11 General Notes\n## Structure and Formatting\n\nThe account of Jephthah continues in this chapter.\n\n## Religious and Cultural Concepts in This Chapter\n\n### Why did Jephthah sacrifice his daughter?\n\nThe story of Jephthah defeating the Ammonites has a tragic ending. He vows that if Yahweh will give him victory, upon his return, he will sacrifice the first person who comes out of his house as a burnt offering. This person turns out to be his daughter, his only child. But he fulfills his vow anyway and sacrifices her. Part of the explanation for this is that Jephthah’s half-brothers drove him away from their home in Israel so that he had to live in Syria. The Syrians practiced human sacrifice, and Jephthah apparently came to regard it as a way of influencing a deity. The rest of the explanation is that Jephthah did not know the provisions of the law of Moses. In [Leviticus 27:1–8](../lev/27/01.md), Yahweh tells Moses that if someone dedicates a person, he must redeem that person by paying a certain amount of silver shekels. That is what Jephthah was supposed to do. It was all right for him to devote a family member to Yahweh as long as he then redeemed that person. The author of Judges is using this story to show what happens when, as he says in [17:6](../17/06.md) and [21:25](../21/25.md), everyone does what is right in his own eyes, rather than what Yahweh has commanded. This supports the overall argument of the book that Israel should have a good king who makes sure that the Israelites follow the law of Moses.\n\n\n\n +11:1 j499 rc://*/ta/man/translate/writing-background וְ⁠יִפְתָּ֣ח הַ⁠גִּלְעָדִ֗י הָיָה֙ גִּבּ֣וֹר חַ֔יִל וְ⁠ה֖וּא בֶּן־אִשָּׁ֣ה זוֹנָ֑ה וַ⁠יּ֥וֹלֶד גִּלְעָ֖ד אֶת־יִפְתָּֽח 1 Here and in the next two verses, the author is providing background information to help readers understand what happens next in the story. In your translation, introduce this information in a way that would be natural in your own language and culture. +11:1 j500 rc://*/ta/man/translate/writing-participants וְ⁠יִפְתָּ֣ח הַ⁠גִּלְעָדִ֗י הָיָה֙ גִּבּ֣וֹר חַ֔יִל 1 The author is using introducing **Jephthah** as a new participant in the story. If your language has its own way of introducing new participants, you can use it here in your translation. Alternate translation: “Now there was a man named Jephthah, a Gileadite, who was a warrior of valor” +11:1 j501 rc://*/ta/man/translate/figs-abstractnouns גִּבּ֣וֹר חַ֔יִל 1 See how you translated the same expression in [6:12](../06/12.md). Alternate translation: “a valiant warrior” +11:1 yk6s rc://*/ta/man/translate/translate-names גִּלְעָ֖ד 1 Here the word **Gilead** is the name of a man, not the name of a region. But the word **Gileadite** does refer to someone who came from the region called Gilead. +11:2 r35b rc://*/ta/man/translate/grammar-connect-time-sequential וַ⁠תֵּ֧לֶד אֵֽשֶׁת־גִּלְעָ֛ד ל֖⁠וֹ בָּנִ֑ים 1 The author does not say specifically whether Gilead became the father of Jephthah before or after he was married. However, the story seems to suggest that it was before and that Jephthah was somewhat older than his half-brothers, since they had to wait until they grew up to drive him away from the family. Your language may have a connecting phrase that you can use to indicate this. Alternate translation: “Later, when Gilead had a wife, she bore sons to him” +11:2 j502 rc://*/ta/man/translate/figs-events וַ⁠יְגָרְשׁ֣וּ אֶת־יִפְתָּ֗ח וַ⁠יֹּ֤אמְרוּ ל⁠וֹ֙ לֹֽא־תִנְחַ֣ל בְּ⁠בֵית־אָבִ֔י⁠נוּ כִּ֛י בֶּן־אִשָּׁ֥ה אַחֶ֖רֶת אָֽתָּה 1 Since the **sons of the wife** said this to Jephthah before they **drove** him **out**, in your translation you may wish to relate these events in the order in which they happened. Alternate translation: “and they said to Jephthah, ‘You will not inherit in the house of our father, for you are the son of another woman.’ And they drove him out” +11:2 j503 rc://*/ta/man/translate/figs-metaphor בְּ⁠בֵית־אָבִ֔י⁠נוּ 1 Here, **house** represents the family of Gilead. (He may have died by this point, since it appears that Jephthah was a member of the household while he was alive.) Alternate translation: “as if you were a proper member of family” +11:2 j504 rc://*/ta/man/translate/figs-exclusive בְּ⁠בֵית־אָבִ֔י⁠נוּ 1 Gilead was the father of Jephthah and his half-brothers, so it may be natural for you to use the inclusive form of **our** if your language marks that distinction. However, since the half-brothers are describing **the house of our father** to Jephthah as something that he has no place in, some languages, considering the entire phrase, might use the exclusive form. +11:3 j505 rc://*/ta/man/translate/figs-metonymy מִ⁠פְּנֵ֣י אֶחָ֔י⁠ו 1 Here the word **face** represents the presence of a person, by association with the way people can see the face of someone who is present. Alternate translation: “from the presence of his brothers” +11:3 j506 rc://*/ta/man/translate/translate-kinship אֶחָ֔י⁠ו 1 These **brothers** were sons of Jephthah’s father but not of his mother. Your language may have its own term or expression for this relationship. Alternate translation: “his half-brothers” +11:3 aw1r rc://*/ta/man/translate/translate-names ט֑וֹב 1 The word **Tob** is the name of a region. It seems to have been a part of Aram (Syria) that was near Gilead. +11:3 f5ze rc://*/ta/man/translate/figs-idiom וַ⁠יֵּצְא֖וּ עִמּֽ⁠וֹ 1 This expression means that Jephthah led these men on raids to get plunder. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and they all formed a gang of bandits” +11:4 s6ku rc://*/ta/man/translate/writing-newevent וַ⁠יְהִ֖י מִ⁠יָּמִ֑ים וַ⁠יִּלָּחֲמ֥וּ בְנֵֽי־עַמּ֖וֹן עִם־יִשְׂרָאֵֽל 1 The author is using this phrase to return to the main story after providing background information about Jephthah. This is the same event that was described in [10:17](../10/17.md). Alternate translation: “It was some days after that when the sons of Ammon fought with Israel” +11:4 cn67 rc://*/ta/man/translate/figs-metonymy מִ⁠יָּמִ֑ים 1 The author is using the term **days** to mean “time.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “after some time” +11:5 j507 rc://*/ta/man/translate/writing-newevent וַ⁠יְהִ֕י 1 The author is using this phrase to introduce a further development in the story. Use a word, phrase, or other method in your language that is natural for this purpose. +11:6 b37n rc://*/ta/man/translate/figs-declarative לְכָ֕⁠ה וְ⁠הָיִ֥יתָה לָּ֖⁠נוּ לְ⁠קָצִ֑ין 1 The elders are using an imperative followed by a verb form that could make future statement in order to make a polite request of Jephthah. You can translate this with a form that is suitable for a polite request in your language. Alternate translation: “Please come and be our commander” +11:7 j508 rc://*/ta/man/translate/figs-rquestion הֲ⁠לֹ֤א אַתֶּם֙ שְׂנֵאתֶ֣ם אוֹתִ֔⁠י וַ⁠תְּגָרְשׁ֖וּ⁠נִי מִ⁠בֵּ֣ית אָבִ֑⁠י 1 Jephthah is using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate this as a statement or as an exclamation. Alternate translation: “It is clear that hate me, since you drove me from the house of my father!” +11:7 j509 rc://*/ta/man/translate/grammar-connect-logic-result הֲ⁠לֹ֤א אַתֶּם֙ שְׂנֵאתֶ֣ם אוֹתִ֔⁠י וַ⁠תְּגָרְשׁ֖וּ⁠נִי מִ⁠בֵּ֣ית אָבִ֑⁠י 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “You drove me from the house of my father, and that shows that you hate me!” +11:7 j510 rc://*/ta/man/translate/figs-metonymy וַ⁠תְּגָרְשׁ֖וּ⁠נִי מִ⁠בֵּ֣ית אָבִ֑⁠י 1 It was Jephthah’s half-brothers, not the elders of Gilead, who drove him from the house of his father. Jephthah may mean that the elders were implicated in this action because they did nothing to help him. Alternate translation: “since you did nothing to help me when my brothers drove me from the house of my father” +11:7 f7vj rc://*/ta/man/translate/figs-metaphor מִ⁠בֵּ֣ית אָבִ֑⁠י 1 See how you translated the similar expression in [11:2](../11/02.md). Alternate translation: “from my family” +11:7 j511 rc://*/ta/man/translate/figs-rquestion וּ⁠מַדּ֜וּעַ בָּאתֶ֤ם אֵלַ⁠י֙ עַ֔תָּה כַּ⁠אֲשֶׁ֖ר צַ֥ר לָ⁠כֶֽם 1 Jephthah is using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate this as a statement or as an exclamation. The UST models one way to do this. +11:8 ph3x rc://*/ta/man/translate/grammar-connect-logic-result לָ⁠כֵן֙ עַתָּה֙ שַׁ֣בְנוּ אֵלֶ֔י⁠ךָ 1 The elders are using the word translated as **Therefore** to acknowledge the reason why they have **returned** to Jephthah to ask for his help. They do not mean that they have come because they hate Jephthah or because they drove him out. They mean that they have come because they have trouble. It may be helpful to clarify this for your readers. Alternate translation: “Yes, it is because we are in trouble that we have returned to you” +11:8 uem9 rc://*/ta/man/translate/grammar-connect-condition-hypothetical וְ⁠הָלַכְתָּ֣ עִמָּ֔⁠נוּ וְ⁠נִלְחַמְתָּ֖ בִּ⁠בְנֵ֣י עַמּ֑וֹן וְ⁠הָיִ֤יתָ לָּ֨⁠נוּ֙ לְ⁠רֹ֔אשׁ לְ⁠כֹ֖ל יֹשְׁבֵ֥י גִלְעָֽד 1 The elders are actually describing a condition in which a second event will take place if a first event does. Alternate translation: “Now if you come with us and fight with the sons of Ammon, then you shall be for us the head of all of the dwellers of Gilead” +11:8 j512 rc://*/ta/man/translate/figs-metaphor לְ⁠רֹ֔אשׁ 1 See how you translated the same term in [10:18](../10/18.md). Alternate translation: “the ruler” +11:9 j513 rc://*/ta/man/translate/grammar-connect-condition-hypothetical אִם־מְשִׁיבִ֨ים אַתֶּ֤ם אוֹתִ⁠י֙ לְ⁠הִלָּחֵם֙ בִּ⁠בְנֵ֣י עַמּ֔וֹן וְ⁠נָתַ֧ן יְהוָ֛ה אוֹתָ֖⁠ם לְ⁠פָנָ֑⁠י אָנֹכִ֕י אֶהְיֶ֥ה לָ⁠כֶ֖ם לְ⁠רֹֽאשׁ 1 This could mean: (1) that Jephthah is restating the condition that the elders described in order to confirm it. Your language may have an expression that you can use to indicate this. Alternate translation: “Now let me get this straight: If you have brought me back to fight with the sons of Ammon and Yahweh gives them over to my face, I will be the head for you” (2) that Jephthah is asking the elders to confirm the description they have described. Alternate translation: “If you have brought me back to fight with the sons of Ammon and Yahweh gives them over to my face, will I really be the head for you?” +11:9 j514 rc://*/ta/man/translate/figs-idiom וְ⁠נָתַ֧ן יְהוָ֛ה אוֹתָ֖⁠ם לְ⁠פָנָ֑⁠י 1 Jephthah is using this expression to mean that Yahweh would enable him to defeat the Ammonites. (Gideon used a very similar expression in [8:7](../08/07.md) when he spoke of Yahweh “giving” Zebah and Zalmunna into his “hand.”) If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and Yahweh enables me to defeat them” +11:9 j515 rc://*/ta/man/translate/figs-metaphor לָ⁠כֶ֖ם לְ⁠רֹֽאשׁ 1 See how you translated the same term in the previous verse. Alternate translation: “your ruler” +11:10 j516 rc://*/ta/man/translate/writing-oathformula יְהוָ֗ה יִהְיֶ֤ה שֹׁמֵ֨עַ֙ בֵּֽינוֹתֵ֔י⁠נוּ אִם־לֹ֥א כִ⁠דְבָרְ⁠ךָ֖ כֵּ֥ן נַעֲשֶֽׂה 1 Following the custom of their culture, the elders are swearing an oath by stating the first part of a condition (“if”) but not the second part (“then”). If it would be helpful to your readers, you could explicitly state the second part of this condition. (In this context, the idea of Yahweh **hearing** includes the aspect of Yahweh judging and punishing people for not doing the things he has heard them promise.) Alternate translation: “If we do not do according to your word, then may Yahweh punish us for not keeping the promises he has heard us make to you” +11:10 j517 rc://*/ta/man/translate/figs-metaphor בֵּֽינוֹתֵ֔י⁠נוּ 1 Here the term **between** is not a preposition but a substantive. The elders are speaking of the commitments that they and Jephthah have made to each other as if they were literally something that had taken on actual form in the space between them. Your language may have a comparable expression that you can use in your translation. You could also use plain language. Alternate translation: “the things that have passed between us” or “the commitments we have made to each other” +11:10 j518 rc://*/ta/man/translate/figs-metonymy אִם־לֹ֥א כִ⁠דְבָרְ⁠ךָ֖ כֵּ֥ן נַעֲשֶֽׂה 1 The elders are using the term **word** to represent what Jephthah has just said by using words. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “if we do not do exactly what you have said” +11:11 j519 rc://*/ta/man/translate/figs-events וַ⁠יָּשִׂ֨ימוּ הָ⁠עָ֥ם אוֹת֛⁠וֹ עֲלֵי⁠הֶ֖ם לְ⁠רֹ֣אשׁ וּ⁠לְ⁠קָצִ֑ין וַ⁠יְדַבֵּ֨ר יִפְתָּ֧ח אֶת־כָּל־דְּבָרָ֛י⁠ו לִ⁠פְנֵ֥י יְהוָ֖ה בַּ⁠מִּצְפָּֽה 1 It may be that Jephthah reaffirmed the commitments that he and the elders had made to each other before he formally became the **head** and **commander** of the **people**. In your translation, you may wish to relate these events in that order. Alternate translation: “And after Jephthah spoke all of his words to the face of Yahweh at Mizpah, the people set him over them as head and as commander” +11:11 hf4c rc://*/ta/man/translate/figs-metaphor לְ⁠רֹ֣אשׁ וּ⁠לְ⁠קָצִ֑ין 1 See how you translated the word **head** in [11:8–9](../11/08.md). Alternate translation: “not only as their military commander but also as their ruler” +11:11 w6mk rc://*/ta/man/translate/figs-metonymy אֶת־כָּל־דְּבָרָ֛י⁠ו 1 The author is using the term **words** to represent something that Jephthah said by using words. It seems that he repeated **at Mizpah** the same thing he said to the elders in [11:9](../11/09.md). Alternate translation: “the same thing he had said to the elders” +11:11 v6uq rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָ֖ה 1 Here the word **face** represents the presence of a person, by association with the way people can see the face of someone who is present. This is probably a reference to a solemn assembly of **the people**, where it was understood that Yahweh would be present. Alternate translation: “in a solemn assembly of the people, where Yahweh was present” +11:12 su7k rc://*/ta/man/translate/figs-synecdoche מַה־לִּ֣⁠י וָ⁠לָ֔⁠ךְ כִּֽי־בָ֥אתָ אֵלַ֖⁠י לְ⁠הִלָּחֵ֥ם בְּ⁠אַרְצִֽ⁠י 1 Jephthah’s messengers are speaking on his behalf, and so they use the singular pronouns **me** and **my**. They are addressing the Ammonite king, so **you** is also singular. However, Jephthah is speaking as a representative of all the Israelites, and he is addressing the Ammonite king as a representative of his own people and army. So it may be more natural in your language to use the plural pronouns “us” and “our” and plural forms of **you** if your language marks that distinction. +11:12 j520 rc://*/ta/man/translate/figs-rquestion מַה־לִּ֣⁠י וָ⁠לָ֔⁠ךְ כִּֽי־בָ֥אתָ אֵלַ֖⁠י לְ⁠הִלָּחֵ֥ם בְּ⁠אַרְצִֽ⁠י 1 Jephthah is using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate this as a statement or as an exclamation. Alternate translation: “There is nothing to me and to you, that you should come against me to fight in my land!” +11:12 ybt9 rc://*/ta/man/translate/figs-idiom מַה־לִּ֣⁠י וָ⁠לָ֔⁠ךְ 1 This is a common expression that, in this context, inquires what quarrel the Ammonite king has with Jephthah, who represents the Israelites. The implication is that he really has no just cause to invade their land. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “What quarrel is there between us …?” or “There is no quarrel between us …!” +11:12 hwk4 rc://*/ta/man/translate/figs-explicit בְּ⁠אַרְצִֽ⁠י 1 This could mean: (1) that Jephthah is objecting to the presence of the Ammonite army on Israelite territory. Alternate translation: “and have invaded my land” (2) that Jephthah is using the term **land** by association to mean the people who live in the land. Alternate translation: “against my people” (3) that Jephthah is saying that the Ammonite king wants to contest possession of the land. Alternate translation: “over my land” +11:13 j521 rc://*/ta/man/translate/figs-ellipsis כִּֽי־לָקַ֨ח יִשְׂרָאֵ֤ל אֶת־אַרְצִ⁠י֙ 1 The Ammonite king is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “I have come against you to fight because Israel took my land” +11:13 qdz6 rc://*/ta/man/translate/translate-names מֵ⁠אַרְנ֥וֹן & הַ⁠יַּבֹּ֖ק 1 The words **Arnon** and **Jabbok** are the names of rivers. +11:13 ps71 rc://*/ta/man/translate/writing-pronouns אֶתְ⁠הֶ֖ן 1 The Ammonite king is using the plural pronoun **them** to refer to the areas bounded by the rivers he names. However, since he uses the singular term **land** to describe this entire territory, it may be more natural in your language to use a singular pronoun. Alternate translation: “it” +11:13 tsw4 rc://*/ta/man/translate/figs-abstractnouns בְּ⁠שָׁלֽוֹם 1 If your language does not use an abstract noun for the idea of **peace**, you could express the same idea in another way. Alternate translation: “peacefully” +11:14 j522 rc://*/ta/man/translate/figs-explicitinfo וַ⁠יּ֥וֹסֶף ע֖וֹד יִפְתָּ֑ח וַ⁠יִּשְׁלַח֙ מַלְאָכִ֔ים 1 It might seem that saying both **resumed** and **again** would be to state extra information that would be unnatural to express in your language. If so, you represent just one of these terms. Alternate translation: “Then Jephthah sent messengers once again” or “Jephthah continued to send messengers” +11:15 i4ns rc://*/ta/man/translate/writing-pronouns וַ⁠יֹּ֣אמֶר 1 The verb **said** is singular. It refers to Jephthah, and it means that Jephthah said this to the king of Ammon through his messengers. However, since a group of messengers actually spoke these words to the king, it might be more natural in your language to use the pronoun “they” with a plural verb. Alternate translation: “and they said” +11:15 j523 rc://*/ta/man/translate/figs-quotesinquotes כֹּ֖ה אָמַ֣ר יִפְתָּ֑ח לֹֽא־לָקַ֤ח יִשְׂרָאֵל֙ אֶת־אֶ֣רֶץ מוֹאָ֔ב וְ⁠אֶת־אֶ֖רֶץ בְּנֵ֥י עַמּֽוֹן 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “Jephthah says that Israel did not take the land of Moab or the land of the sons of Ammon” +11:15 j524 rc://*/ta/man/translate/figs-explicit לֹֽא־לָקַ֤ח יִשְׂרָאֵל֙ אֶת־אֶ֣רֶץ מוֹאָ֔ב וְ⁠אֶת־אֶ֖רֶץ בְּנֵ֥י עַמּֽוֹן 1 Jephthah recognizes that the Ammonite king is speaking of land that formerly belonged partly to Ammon and partly to Moab. It appears that at this time, the Moabites were either allies or subjects of the Ammonites, and so the Ammonite king regards the Moabites’ interests as his own. The author assumes that his readers will have this knowledge and so he does not explain it as background information. But you could indicate it in your translation if that would be helpful to your readers. Alternate translation: “Israel did not take any land from you Ammonites or from your allies the Moabites” +11:16 j525 rc://*/ta/man/translate/grammar-collectivenouns בַּ⁠עֲלוֹתָ֣⁠ם & וַ⁠יָּבֹ֖א 1 The messengers are using both plural (**their**) and singular (**he**) pronouns to refer to **Israel**, as a group of people and as a nation. It may be more natural in your language to use either plural or singular pronouns consistently. Alternate translation: “when they came up … and they came” or “when he came up … and he came” +11:17 j526 rc://*/ta/man/translate/figs-quotesinquotes לֵ⁠אמֹ֜ר אֶעְבְּרָה־נָּ֣א בְ⁠אַרְצֶ֗⁠ךָ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “asking for permission to pass through his land” +11:17 v8aa rc://*/ta/man/translate/figs-explicit וְ⁠לֹ֤א שָׁמַע֙ 1 The word translated as **listen** here is the same one that is translated as **heard** in [2:2](../02/02.md) and similar contexts. As the General Introduction to Judges discusses, in these contexts the word has the specific sense of complying with what someone has said. Alternate translation: “But … did not agree” +11:17 q2mz rc://*/ta/man/translate/figs-ellipsis וְ⁠גַ֨ם אֶל־מֶ֧לֶךְ מוֹאָ֛ב שָׁלַ֖ח 1 The messengers are leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “And the Israelites also sent messengers to the king of Moab requesting safe passage through his country” +11:17 x2ue rc://*/ta/man/translate/figs-explicit וַ⁠יֵּ֥שֶׁב יִשְׂרָאֵ֖ל בְּ⁠קָדֵֽשׁ 1 The messengers are leaving some information implicit that they assume the Ammonite king will understand. This information supports Jephthah’s claim that the Israelites did not take any territory from the Ammonites or their allies the Moabites. You could indicate this explicitly in your translation if that would be helpful to your readers. Alternate translation: “In response, the Israelites did not try to force their way through Edom or Moab. Instead, they waited in Kadesh and considered what they should do next” +11:18 el82 rc://*/ta/man/translate/figs-idiom וַ⁠יָּבֹ֤א מִ⁠מִּזְרַח־שֶׁ֨מֶשׁ֙ לְ⁠אֶ֣רֶץ מוֹאָ֔ב 1 The messengers do not mean that the Israelites traveled **from** the place where the sun rises, that is, somewhere in the east, **to** the land of Moab. They are using a characteristic expression to describe the location of one place relative to another place. They mean that from where the Israelites went in the wilderness, if one went **to the land of Moab** from there, one would approach it **from the rising of the sun**, that is, from the east. Your language may have a comparable expression that you can use in your translation. See how you translated the similar expression in [8:11](../08/11.md). Alternate translation: “and he traveled to the east of the land of Moab” +11:18 j527 rc://*/ta/man/translate/figs-explicit בְּ⁠עֵ֣בֶר אַרְנ֑וֹן 1 The messengers are speaking from a vantage point south of the Arnon River, since the Israelites approached it from the south on their journey from Egypt. So **the other side** implicitly means the north side. You could indicate this explicitly in your translation if that would be helpful to your readers. See how you translated the similar expression in [10:8](../10/08.md). Alternate translation: “on the north side of the Arnon River” +11:19 msq6 rc://*/ta/man/translate/figs-quotesinquotes וַ⁠יֹּ֤אמֶר ל⁠וֹ֙ יִשְׂרָאֵ֔ל נַעְבְּרָה־נָּ֥א בְ⁠אַרְצְ⁠ךָ֖ עַד־מְקוֹמִֽ⁠י 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “and Israel asked him for permission to pass through his land to its place” +11:19 ur8x rc://*/ta/man/translate/figs-personification וַ⁠יֹּ֤אמֶר ל⁠וֹ֙ יִשְׂרָאֵ֔ל נַעְבְּרָה־נָּ֥א בְ⁠אַרְצְ⁠ךָ֖ עַד־מְקוֹמִֽ⁠י 1 Jephthah’s messengers are speaking of **Israel** as if it were an individual person who could speak to Sihon. They mean that the messengers whom the Israelites send to him spoke this message. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and the messengers said to him, ‘Please, may we Israelites pass through your land unto our place’” +11:19 j528 rc://*/ta/man/translate/grammar-collectivenouns נַעְבְּרָה & בְ⁠אַרְצְ⁠ךָ֖ עַד־מְקוֹמִֽ⁠י 1 The Israelite messengers used both plural (**we**) and singular (**my**) pronouns to refer to themselves, as a group of people and as a nation. It may be more natural in your language to use either plural or singular pronouns consistently. Alternate translation: “may we pass through your land unto our place” or “may I pass through your land unto my place” +11:20 ew16 rc://*/ta/man/translate/figs-metonymy עֲבֹ֣ר בִּ⁠גְבֻל֔⁠וֹ 1 Jephthah’s messengers are using the term **border** by association to refer to all of Sihon’s territory. However, it is significant that they do not say “land,” as they report the Israelite messengers saying in the previous verse. The idea is that not only did Sihon not want the Israelites to walk across his land, he did not want them even to cross the border and come into any part of his territory. Alternate translation: “coming into his territory” +11:20 mn9x rc://*/ta/man/translate/translate-names בְּ⁠יָ֑הְצָ⁠ה 1 The word **Jahaz** is the name of a town. +11:21 vp7w rc://*/ta/man/translate/figs-idiom וַ⁠יַּכּ֑וּ⁠ם 1 See how you translated the same expression in [1:5](../01/05.md). Alternate translation: “and they beat them” or “and they defeated them” +11:22 ce2e rc://*/ta/man/translate/figs-parallelism וַ⁠יִּ֣ירְשׁ֔וּ 1 In this verse, Jephthah’s messengers are saying the same thing as in the last sentence of the previous verse. They are describing the same territory as “all the land of the Amorite.” However, they are naming the same specific borders that the Ammonite king did in [11:13](../11/13.md) in order to establish Israel’s claim to that land. So it would be good to include this information. However, it may be clearer in your language to introduce it with a word other than **And** in order to show that this sentence is not saying something additional to the last sentence of the previous verse. It is repeating the meaning, although with further information. Alternate translation: “Indeed, they possessed” +11:22 j529 rc://*/ta/man/translate/figs-metonymy אֵ֖ת כָּל־גְּב֣וּל הָ⁠אֱמֹרִ֑י 1 The messengers are using the term **border** by association to mean the territory that was enclosed within the borders they describe. Alternate translation: “the entire territory of those Amorites” +11:23 v22e rc://*/ta/man/translate/grammar-connect-words-phrases וְ⁠עַתָּ֞ה 1 The phrase translated as **And now** is an expression that was used letters and messages of this time to introduce the main business that the sender wished to address. If your language has a comparable expression that it uses for this same purpose, you can use it in your translation. If not, you do not have to translate this phrase explicitly; you can indicate in other ways that this is the main point that Jephthah wanted his messengers to make. Alternate translation: “Here is my main point:” +11:23 ru3n rc://*/ta/man/translate/figs-rquestion וְ⁠אַתָּ֖ה תִּירָשֶֽׁ⁠נּוּ 1 Jephthah’s messengers are using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate this as a statement or as an exclamation. Alternate translation: “So do not think that you can possess it!” +11:23 j530 rc://*/ta/man/translate/figs-yousingular וְ⁠אַתָּ֖ה תִּירָשֶֽׁ⁠נּוּ 1 As in [11:19](../11/19.md), the word **you** is singular here, and it is also singular for the rest of this speech (with one exception that these notes will indicate), because the messengers are addressing the Ammonite king. So use the singular form in your translation if your language marks that distinction. +11:24 nr59 rc://*/ta/man/translate/figs-rquestion הֲ⁠לֹ֞א אֵ֣ת אֲשֶׁ֧ר יוֹרִֽישְׁ⁠ךָ֛ כְּמ֥וֹשׁ אֱלֹהֶ֖י⁠ךָ אוֹת֥⁠וֹ תִירָ֑שׁ 1 The messengers are using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate this as a statement or as an exclamation. Alternate translation: “You should just possess what Chemosh, your god, causes you to possess” +11:24 z3zh rc://*/ta/man/translate/translate-names כְּמ֥וֹשׁ 1 The word **Chemosh** is the name of a false god. +11:25 k8y5 rc://*/ta/man/translate/figs-idiom וְ⁠עַתָּ֗ה 1 See how you translated the same expression in [11:23](../11/23.md). Alternate translation: “And here is another important point:” +11:25 giw3 rc://*/ta/man/translate/figs-reduplication הֲ⁠ט֥וֹב טוֹב֙ אַתָּ֔ה מִ⁠בָּלָ֥ק & הֲ⁠ר֥וֹב רָב֙ עִם־יִשְׂרָאֵ֔ל אִם־נִלְחֹ֥ם נִלְחַ֖ם בָּֽ⁠ם 1 The messengers are repeating the verbs translated as **being better**, **Contending**, and **fighting** in order to intensify the ideas that they express. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “are you really better than Balak …? Did he contend at all with Israel, or did he fight with them at all?” +11:25 wln3 rc://*/ta/man/translate/figs-rquestion הֲ⁠ט֥וֹב טוֹב֙ אַתָּ֔ה מִ⁠בָּלָ֥ק & הֲ⁠ר֥וֹב רָב֙ עִם־יִשְׂרָאֵ֔ל אִם־נִלְחֹ֥ם נִלְחַ֖ם בָּֽ⁠ם 1 The messengers are using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate these questions as statements or as exclamations. Alternate translation: “you are not really better than Balak …! He did not contend at all with Israel, no, he did not fight with them at all!” +11:25 fk7m rc://*/ta/man/translate/translate-names מִ⁠בָּלָ֥ק & צִפּ֖וֹר 1 The words **Balak** and **Zippor** are the names of men. +11:25 j531 rc://*/ta/man/translate/figs-explicit נִלְחַ֖ם בָּֽ⁠ם 1 The messengers are leaving some information implicit that they know the Ammonite king will understand. Most modern readers, however, will not have this information. It is that the land that the Israelites acquired when they defeated Sihon had previously belonged to the Moabites and Ammonites. Sihon had taken it from them. But Balak did not try to get it back. The implication is that unless the Ammonite king thinks that he is greater than Balak, he should not try to get it back either. You could indicate this explicitly in your translation if that would be helpful to your readers. Alternate translation: “did he fight with them to get back the part of that land that Sihon had earlier taken from the Moabites and Ammonites? No, and you should not either!” +11:26 j532 rc://*/ta/man/translate/figs-metaphor וּ⁠בִ⁠בְנוֹתֶ֜י⁠הָ & וּ⁠בִ⁠בְנוֹתֶ֗י⁠הָ 1 See how you translated the same expression in [1:27](../01/27.md). Alternate translation: “and in the surrounding villages … and in the surrounding villages” +11:26 c2xi rc://*/ta/man/translate/translate-names וּ⁠בְ⁠עַרְע֣וֹר 1 The word **Aroer** is the name of a city. +11:26 h61t rc://*/ta/man/translate/figs-rquestion וּ⁠מַדּ֥וּעַ לֹֽא־הִצַּלְתֶּ֖ם בָּ⁠עֵ֥ת הַ⁠הִֽיא 1 The messengers are using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate this as a statement or as an exclamation. Alternate translation: “but you did not deliver during that time!” +11:26 pu9w rc://*/ta/man/translate/figs-yousingular לֹֽא־הִצַּלְתֶּ֖ם 1 The word **you** is plural here because the messengers are asking why none of the Ammonites tried to recapture the land during the time they are describing. If your language marks that distinction, you could use the plural form in your translation. Other languages may have other ways of indicating this. Alternate translation: “did you Ammonites not deliver” +11:27 aei3 rc://*/ta/man/translate/figs-abstractnouns וְ⁠אַתָּ֞ה עֹשֶׂ֥ה אִתִּ֛⁠י רָעָ֖ה 1 If your language does not use an abstract noun for the idea of **wrong**, you could express the same idea in another way. Alternate translation: “but you are doing to me what is wrong” +11:28 j533 rc://*/ta/man/translate/figs-explicit וְ⁠לֹ֣א שָׁמַ֔ע 1 See how you translated the word “listen” in [11:17](../11/17.md). It has the same meaning here. Alternate translation: “But … did not agree not to fight after he heard” +11:28 j534 rc://*/ta/man/translate/figs-metonymy דִּבְרֵ֣י יִפְתָּ֔ח אֲשֶׁ֥ר שָׁלַ֖ח אֵלָֽי⁠ו 1 The author is using the term **words** to represent what Jephthah said by using words. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the message that Jephthah sent to him” +11:29 j535 rc://*/ta/man/translate/figs-metaphor וַ⁠תְּהִ֤י עַל־יִפְתָּח֙ ר֣וּחַ יְהוָ֔ה 1 See how you translated the similar expression about Othniel in [3:10](../03/10.md). Alternate translation: “Then the Spirit of Yahweh powerfully influenced Jephthah” +11:29 dq1c rc://*/ta/man/translate/figs-explicit וַ⁠יַּעֲבֹ֥ר אֶת־הַ⁠גִּלְעָ֖ד וְ⁠אֶת־מְנַשֶּׁ֑ה 1 The author means implicitly that Jephthah **passed through** these areas to summon Israelite men to fight, as Barak did in [4:10](../04/10.md) and Gideon did in [6:34–35](../06/0341.md). You could indicate this explicitly in your translation if that would be helpful to your readers. Alternate translation: “and he passed through Gilead and Manasseh summoning troops to fight against the Ammonites” +11:30 j536 rc://*/ta/man/translate/writing-background וַ⁠יִּדַּ֨ר יִפְתָּ֥ח נֶ֛דֶר לַ⁠יהוָ֖ה וַ⁠יֹּאמַ֑ר 1 Here the author is providing background information to help readers understand what happens in the story. Since the first sentence of [11:32](../11/32.md) describes the same thing as the last sentence of [11:29](../11/29.md), the Israelite attack against the Ammonites, this verse and the next one are describing something that happened just before that. It may be helpful to clarify this for your readers. Alternate translation: “But before he led that attack against the Ammonites, Jephthah vowed a vow to Yahweh and said” +11:30 j537 rc://*/ta/man/translate/figs-hendiadys וַ⁠יִּדַּ֨ר יִפְתָּ֥ח נֶ֛דֶר לַ⁠יהוָ֖ה וַ⁠יֹּאמַ֑ר 1 This phrase expresses a single idea by using two words connected with **and**. The vowing and saying were not two different actions. The word **vowed** indicates what Jephthah was doing when he **said** this. Alternate translation: “And Jephthah solemnly promised Yahweh” +11:30 j538 rc://*/ta/man/translate/figs-explicitinfo וַ⁠יִּדַּ֨ר יִפְתָּ֥ח נֶ֛דֶר 1 It might seem that the expression **vowed a vow** contains extra information that would be unnatural to express in your language. If so, you can shorten it. Alternate translation: “And Jephthah made a vow” +11:30 j539 rc://*/ta/man/translate/figs-reduplication אִם־נָת֥וֹן תִּתֵּ֛ן 1 Jephthah is repeating the verb **give** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “If in fact you give” +11:31 kh4e rc://*/ta/man/translate/figs-synecdoche אֲשֶׁ֨ר יֵצֵ֜א מִ⁠דַּלְתֵ֤י בֵיתִ⁠י֙ לִ⁠קְרָאתִ֔⁠י 1 Jephthah is using one part of his **house**, its **doors**, to mean all of the house as a place for human habitation. In other words, he is specifying a person, rather than an animal that might come from a field or a stall. (See the discussion in the General Notes to this chapter of how wrong Jephthah was to offer a human sacrifice and for what purpose the author includes this account in the book of Judges.) Alternate translation: “the first member of my household who comes out to greet me” +11:31 j540 rc://*/ta/man/translate/figs-abstractnouns בְ⁠שָׁל֖וֹם 1 If your language does not use an abstract noun for the idea of **peace**, you could express the same idea in another way. Alternate translation: “peacefully” +11:32 wr1n rc://*/ta/man/translate/writing-background וַ⁠יַּעֲבֹ֥ר יִפְתָּ֛ח אֶל־בְּנֵ֥י עַמּ֖וֹן לְ⁠הִלָּ֣חֶם בָּ֑⁠ם 1 Here the author is returning to the main story after providing background information in [11:30–31](../11/30.md). It may be helpful to clarify this for your readers. Alternate translation: “It was after making this vow that Jephthah passed through to the sons of Ammon to fight with them” +11:33 pfq6 rc://*/ta/man/translate/translate-names מִנִּ֜ית & אָבֵ֣ל כְּרָמִ֔ים 1 The terms **Minnith** and **Abel Keramim** are the names of cities. +11:33 i18j rc://*/ta/man/translate/figs-activepassive וַ⁠יִּכָּֽנְעוּ֙ בְּנֵ֣י עַמּ֔וֹן מִ⁠פְּנֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “So the sons of Israel subdued the sons of Ammon before their face” +11:33 j541 rc://*/ta/man/translate/figs-metonymy וַ⁠יִּכָּֽנְעוּ֙ בְּנֵ֣י עַמּ֔וֹן מִ⁠פְּנֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל 1 Here the word **face** represents the presence of a person, by association with the way people can see the face of someone who is present. Your language may have a comparable expression that you can use in your translation. You could also use plain language. Alternate translation: “So the sons of Ammon could not stand against the sons of Israel” or “So the sons of Ammon had to act humbly in the presence of the sons of Israel” +11:34 j542 rc://*/ta/man/translate/translate-plural בְ⁠תֻפִּ֖ים וּ⁠בִ⁠מְחֹל֑וֹת 1 Jephthah’s daughter was probably not carrying and playing several **timbrels**. The author may be using the plural forms **timbrels** and **dances** to indicate that she was leading a group of young women from the community who were together celebrating Jephthah’s victory. (This would be similar to what happens in [1 Samuel 18:6](../1sa/18/06.md).) Alternate translation: “leading a group of women who were playing timbrels and dancing” +11:34 ng9v rc://*/ta/man/translate/translate-unknown בְ⁠תֻפִּ֖ים 1 The term **timbrels** describes small percussion instruments. A timbrel is a hand-held drum that may also have pieces of metal around its sides that make sounds when a person shakes or hits the drum. If your readers would not be familiar with what a timbrel is, in your translation you could use the name of a similar thing that your readers would recognize, or you could use a general expression. +11:34 j543 rc://*/ta/man/translate/figs-explicitinfo וְ⁠רַק֙ הִ֣יא יְחִידָ֔ה אֵֽין־ל֥⁠וֹ מִמֶּ֛⁠נּוּ בֵּ֖ן אוֹ־בַֽת 1 It might seem that this sentence contains extra information that would be unnatural to express in your language. If so, you can shorten it. Alternate translation: “And except for her, he did not have a son or daughter” or “And he did not have a son or daughter apart from her” +11:35 md3n rc://*/ta/man/translate/translate-symaction וַ⁠יִּקְרַ֣ע אֶת־בְּגָדָ֗י⁠ו 1 When Jephthah **tore his garments**, this was a symbolic action that expressed great distress and grief. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “that he tore his garments to show his great distress” +11:35 qi6c rc://*/ta/man/translate/figs-reduplication הַכְרֵ֣עַ הִכְרַעְתִּ֔⁠נִי 1 Jephthah is repeating the verb **Causing to bow** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “You have certainly caused me to bow” +11:35 puu2 rc://*/ta/man/translate/figs-metaphor הַכְרֵ֣עַ הִכְרַעְתִּ֔⁠נִי 1 Jephthah probably does not mean that he is literally bowing down. He is speaking of his grief and distress as if those emotions were so strong that they were keeping him from standing up. Your language may have a comparable expression that you can use in your translation. You could also use plain language. Alternate translation: “You have brought me very low” or “You have caused me very great grief” +11:35 dvs5 rc://*/ta/man/translate/figs-explicit וְ⁠אַ֖תְּ הָיִ֣יתְ בְּ⁠עֹֽכְרָ֑⁠י 1 Jephthah may be implicitly comparing his distress at seeing his daughter with the distress that the Ammonites caused the Israelites when they invading their land. (In [11:7](../11/07.md), Jephthah complained to the elders of Gilead that they were only seeking his help because they were in “trouble.” The author speaks similarly in [10:16](../10/16.md) of the Ammonite invasion as “the trouble of Israel.”) You could indicate this explicitly in your translation if that would be helpful to your readers. Alternate translation: “and my distress at seeing you is as great as the distress that the Ammonites caused us” +11:35 j544 rc://*/ta/man/translate/figs-metonymy וְ⁠אָנֹכִ֗י פָּצִ֤יתִי־פִ⁠י֙ אֶל־יְהוָ֔ה 1 Jephthah is referring to what he vowed to Yahweh, by association with the way he **opened** his **mouth** in order to speak his vow. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “For I have spoken a vow to Yahweh” +11:35 gvy5 rc://*/ta/man/translate/figs-metaphor וְ⁠לֹ֥א אוּכַ֖ל לָ⁠שֽׁוּב 1 Jephthah is speaking as if he were literally walking somewhere and could not **turn back** to return to where he was before he started walking. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and I am not able to break my vow” +11:36 j545 rc://*/ta/man/translate/figs-metonymy פָּצִ֤יתָה אֶת־פִּ֨י⁠ךָ֙ אֶל־יְהוָ֔ה 1 See how you translated the same expression in [11:35](../11/35.md). Alternate translation: “you have spoken a vow to Yahweh” +11:36 j546 rc://*/ta/man/translate/figs-metonymy כַּ⁠אֲשֶׁ֖ר יָצָ֣א מִ⁠פִּ֑י⁠ךָ 1 Jephthah’s daughter is referring to what he said, by association with the way it **came forth from** his **mouth** when he said it. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “according to what you said” +11:36 e6gu rc://*/ta/man/translate/translate-plural נְקָמ֛וֹת 1 Jephthah’s daughter is using the plural form **vengeances** in a context where the singular term “vengeance” would suffice. This suggests that she is using the plural form for emphasis. Your language may use plural forms in the same way. If not, you could express the meaning in another way. Alternate translation: “great vengeance” +11:37 hj6q rc://*/ta/man/translate/figs-activepassive יֵעָ֥שֶׂה לִּ֖⁠י הַ⁠דָּבָ֣ר הַ⁠זֶּ֑ה 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Please do this thing for me” +11:37 dh7s rc://*/ta/man/translate/figs-explicit וְ⁠יָרַדְתִּ֣י עַל־הֶֽ⁠הָרִ֔ים 1 As the General Introduction to Judges discusses, In Hebrew, writers and speakers generally indicated whether people were going up to a higher elevation or going down to a lower elevation when they traveled. The town of Mizpah was located at a high elevation, and Jephthah’s daughter is indicating that she would like to go down from there and wander the hills in the area. You could indicate this explicitly in your translation if that would be helpful to your readers. Alternate translation: “and I will wander the hills in this area” +11:39 j547 rc://*/ta/man/translate/figs-explicitinfo וַ⁠יַּ֣עַשׂ לָ֔⁠הּ אֶת־נִדְר֖⁠וֹ אֲשֶׁ֣ר נָדָ֑ר 1 It might seem that this expression contains extra information that would be unnatural to express in your language. If so, you can shorten it. Alternate translation: “and he did to her what he had vowed to do” +11:39 n4my rc://*/ta/man/translate/figs-euphemism וְ⁠הִיא֙ לֹא־יָדְעָ֣ה אִ֔ישׁ 1 The author is using this expression to speak of a private matter in a delicate way. Your language may have a similar expression that you can use in your translation. You could also use plain language. Alternate translation: “And she had never slept with a man” or “And she had never had sexual relations with a man” +11:40 s739 rc://*/ta/man/translate/figs-idiom מִ⁠יָּמִ֣ים ׀ יָמִ֗ימָ⁠ה 1 This is a common expression that means “every year.” (In this context, **days** in the plural means “year.” The usual word for “year” occurs at the end of the verse.) Your language may have a comparable expression that you can use in your translation. You could also use plain language. Alternate translation: “Year by year” or “Every year” 12:intro p8zn 0 # Judges 12 General Notes\n\n## Structure and Formatting\n\nThe account of Jephthah concludes in this chapter.\n\n### Other possible translation difficulties in this chapter\n\n### Shibboleth\n\nThis is a word in Hebrew. Its importance in this chapter is because of its sounds, not its meaning. The translator should not translate the meaning of this word, but should transliterate or transfer it into the target language by substituting letters that have the same sounds. (See: [[rc://*/ta/man/translate/translate-transliterate]]) 12:1 mp3k rc://*/ta/man/translate/figs-abstractnouns A call went out to the men of Ephraim 0 If your language does not use an abstract noun for the idea behind the word **call**, you can express the same idea with a verbal form. Alternate translation: “The men of Ephraim were called together” or “The men … of Ephraim called together their soldiers” 12:1 ubq3 rc://*/ta/man/translate/translate-names Zaphon 0 This is the name of a city. From 8578e78598f65263645ed8ea761641bc657a9ca0 Mon Sep 17 00:00:00 2001 From: christopherrsmith Date: Thu, 19 Sep 2024 11:20:39 +0000 Subject: [PATCH 06/16] Merge christopherrsmith-tc-create-1 into master by christopherrsmith (#3821) --- tn_JDG.tsv | 3 ++- 1 file changed, 2 insertions(+), 1 deletion(-) diff --git a/tn_JDG.tsv b/tn_JDG.tsv index 3c98c86660..0746d4eb9f 100644 --- a/tn_JDG.tsv +++ b/tn_JDG.tsv @@ -962,6 +962,7 @@ front:intro v8pn 0 # Introduction to Judges\n\n## Part 1: General Introductio 10:12 w39a rc://*/ta/man/translate/translate-names וּ⁠מָע֔וֹן 1 The word **Maon** is the name of a people group. 10:12 e4ml rc://*/ta/man/translate/figs-metonymy מִ⁠יָּדָֽ⁠ם 1 See how you translated the same expression in [2:14](../02/14.md). Alternate translation: “from their power” 10:14 j491 rc://*/ta/man/translate/figs-irony לְכ֗וּ וְ⁠זַֽעֲקוּ֙ אֶל־הָ֣⁠אֱלֹהִ֔ים אֲשֶׁ֥ר בְּחַרְתֶּ֖ם בָּ֑⁠ם הֵ֛מָּה יוֹשִׁ֥יעוּ לָ⁠כֶ֖ם בְּ⁠עֵ֥ת צָרַתְ⁠כֶֽם 1 Yahweh does not really want the Israelites to **cry out** to other **gods** for help. He means to communicate emphatically the opposite of the literal meaning of his words. Alternate translation: “Since you have chosen other gods, you have no right to cry out to me to save you in your time of distress!” +10:14 ng7p rc://*/ta/man/translate/figs-explicitinfo אֲשֶׁ֥ר בְּחַרְתֶּ֖ם בָּ֑⁠ם 1 It might seem that this expression contains extra information that would be unnatural to express in your language. If so, you can shorten it. Alternate translation: “that you have chosen” 10:15 j492 rc://*/ta/man/translate/figs-metonymy כְּ⁠כָל־הַ⁠טּ֖וֹב בְּ⁠עֵינֶ֑י⁠ךָ 1 See how you translated the similar expression in [2:11](../02/11.md). Alternate translation: “according to everything that you judge to be good” 10:15 j493 rc://*/ta/man/translate/figs-metonymy הַ⁠יּ֥וֹם הַ⁠זֶּֽה 1 The Israelites are using the term **day** to refer to a specific time. They are not asking Yahweh to **deliver** them on that specific day. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “at this time” or “right away” 10:16 i218 rc://*/ta/man/translate/figs-metonymy אֶת־אֱלֹהֵ֤י הַ⁠נֵּכָר֙ 1 The author is using the expression **foreign gods** by association to mean idols that represented these gods. Alternate translation: “the idols” @@ -1612,4 +1613,4 @@ front:intro v8pn 0 # Introduction to Judges\n\n## Part 1: General Introductio 21:22 pcc6 You are innocent … not give your daughters to them 0 This refers to the men of Shiloh. They did not voluntarily give their daughters to the Benjamites, and therefore did not break their promise not to do that. 21:23 ng9r the number of wives that they needed 0 This refers to one wife for each of the two hundred Benjamite men who did not receive wives from Jabesh Gilead ([Judges 21:14](../21/14.md)). 21:25 b8xe there was no king in Israel 0 Alternate translation: “Israel did not yet have a king” -21:25 d46g rc://*/ta/man/translate/figs-metaphor what was right in his own eyes 0 The eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: “what he judged to be right” or “what he considered to be right” +21:25 d46g rc://*/ta/man/translate/figs-metaphor what was right in his own eyes 0 The eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: “what he judged to be right” or “what he considered to be right” \ No newline at end of file From 67b8be10cfa305c94b9a0f028b8a231a41b5d193 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 20 Sep 2024 19:07:06 +0000 Subject: [PATCH 07/16] Merge justplainjane47-tc-create-1 into master by justplainjane47 (#3816) --- tn_LEV.tsv | 135 ++++++++++++++++++++++++----------------------------- 1 file changed, 60 insertions(+), 75 deletions(-) diff --git a/tn_LEV.tsv b/tn_LEV.tsv index 8c31cdd66c..f006b4ebc3 100644 --- a/tn_LEV.tsv +++ b/tn_LEV.tsv @@ -34,14 +34,14 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 1:9 y5xf rc://*/ta/man/translate/figs-explicitinfo וְ⁠קִרְבּ֥⁠וֹ וּ⁠כְרָעָ֖י⁠ו יִרְחַ֣ץ בַּ⁠מָּ֑יִם 1 It might seem that the expression **and he shall wash its innards and its legs with water** contains extra information that would be unnatural to express in your language. If so, you could use an equivalent expression. Alternate translation: “And he shall wash its innards and its legs” 1:9 b3s6 rc://*/ta/man/translate/writing-pronouns יִרְחַ֣ץ 1 The pronoun **he** could refer either to the worshiper or to the priest. But given that every other reference to the priest has been explicit, it is likely that it refers to the worshiper. If it would be helpful in your language, you could make this explicit or continue using the same second-person pronoun used thus far. Alternate translation: “the one offering the sacrifice shall wash” 1:9 cn3g rc://*/ta/man/translate/figs-explicit וְ⁠הִקְטִ֨יר הַ⁠כֹּהֵ֤ן אֶת־הַ⁠כֹּל֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1 The implication is that the act of burning the offering in this way causes smoke to rise, depicting the sacrifice as going to God in heaven, where he would smell the smoke and be pleased. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “And the priest shall cause all of the sacrifice to turn into smoke by burning it on the fire of the altar. The smoke will ascend toward God in heaven” -1:10 e4nb rc://*/ta/man/translate/figs-genericnoun מִן־הַ⁠צֹּ֨אן & מִן־הַ⁠כְּשָׂבִ֛ים א֥וֹ מִן־הָ⁠עִזִּ֖ים 1 The expressions, **the flock**, **the lambs**, and **the goats**, do not refer to specific groups of animals. They describe any groups of animals that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “from his flock, whether from his sheep or from his goats” +1:10 e4nb rc://*/ta/man/translate/figs-genericnoun מִן־הַ⁠צֹּ֨אן & מִן־הַ⁠כְּשָׂבִ֛ים א֥וֹ מִן־הָ⁠עִזִּ֖ים 1 The expressions, **the flock**, **the lambs**, and **the goats** do not refer to specific groups of animals. They describe any groups of animals that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “from any of his flock, whether from his sheep or from his goats” 1:11 k2uc rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֑ה 1 See how you translated the expression **to the face of Yahweh** in [1:5](../01/05.md). Alternate translation: “in the presence of Yahweh” or “within the sacred precincts of the tent of meeting, where Yahweh lives among the Israelites” 1:12 q6a3 וְ⁠נִתַּ֤ח אֹת⁠וֹ֙ 1 Alternate translation: “And the one offering the sacrifice shall cut it” 1:12 zxh1 rc://*/ta/man/translate/writing-poetry וְ⁠נִתַּ֤ח אֹת⁠וֹ֙ לִ⁠נְתָחָ֔י⁠ו 1 See how you translated the similar expression in [1:6](../01/06.md). 1:13 bky3 rc://*/ta/man/translate/figs-explicitinfo יִרְחַ֣ץ בַּ⁠מָּ֑יִם 1 See how you translated the expression **wash with water** in [1:9](../01/09.md). Alternate translation: “he shall wash thoroughly” 1:13 cztr rc://*/ta/man/translate/figs-explicit וְ⁠הַ⁠קֶּ֥רֶב וְ⁠הַ⁠כְּרָעַ֖יִם יִרְחַ֣ץ בַּ⁠מָּ֑יִם 1 The implication seems to be that the worshiper must **wash** the **innards** and **legs** before the priest arranges them on the altar, as [1:12](../01/12.md) describes. You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “Before the priest arranges the pieces, the one offering the sacrifice shall wash the innards and legs with water” 1:13 hpef וְ⁠הִקְטִ֣יר הַ⁠מִּזְבֵּ֔חָ⁠ה 1 Alternate translation: “and that same priest shall cause them to become smoke on the altar” -1:14 kfag rc://*/ta/man/translate/figs-genericnoun מִן־הָ⁠ע֛וֹף & מִן־הַ⁠תֹּרִ֗ים א֛וֹ מִן־בְּנֵ֥י הַ⁠יּוֹנָ֖ה 1 The expressions **from the birds**, **from the doves**, and **from the sons of the pigeon** do not refer to specific birds, that is, to a specific group of turtledoves or pigeons. Rather, these expressions describe any birds (that is, any doves or pigeons) that an Israelite might own or be able to purchase for sacrifice. Express this in the way that would be most natural in your language. Alternate translation: “from his birds … from his doves or from his pigeons” +1:14 kfag rc://*/ta/man/translate/figs-genericnoun מִן־הָ⁠ע֛וֹף & מִן־הַ⁠תֹּרִ֗ים א֛וֹ מִן־בְּנֵ֥י הַ⁠יּוֹנָ֖ה 1 The expressions **from the birds**, **from the doves**, and **from the sons of the pigeon** do not refer to specific birds, that is, to a specific group of turtledoves or pigeons. Rather, these expressions describe any birds (that is, any doves or pigeons) that an Israelite might own or be able to purchase for sacrifice. Express this in the way that would be most natural in your language. Alternate translation: “from any of his birds … from his doves or from his pigeons” 1:14 c42w rc://*/ta/man/translate/figs-idiom מִן־בְּנֵ֥י הַ⁠יּוֹנָ֖ה 1 The expression **sons of** describes a person or animal that shares the essential qualities of something. The author of Leviticus uses this phrase to describe a group of birds as **the sons of the pigeon** since they were birds that shared the essential qualities of that class of birds. If it would be helpful, you could use an equivalent idiom from your language or state the meaning plainly. Alternate translation: “from the pigeons” 1:15 sggt rc://*/ta/man/translate/figs-explicit וְ⁠הִקְטִ֖יר הַ⁠מִּזְבֵּ֑חָ⁠ה 1 See note at [1/9](..01/09.md). Alternate translation: “and he shall cause it to become smoke on the altar and ascend toward God in heaven” 1:15 etrw rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְטִ֖יר הַ⁠מִּזְבֵּ֑חָ⁠ה 1 The object that is to be burned on the altar is not specified. However, because the blood has not yet been removed from the bird and the burning of blood is expressly forbidden in Leviticus, it seems likely that the supplied pronoun **it** here refers to **the head** of the bird. If it would be helpful in your language, consider making this explicit. Alternate translation: “and he shall cause the head that he removed to become smoke on the altar” @@ -95,7 +95,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 3:intro ur1s 0 # Leviticus 3 General Notes\n\n## Structure and Formatting\nThis chapter gives laws about how an Israelite might offer a peace offering. In a similar fashion to the burnt offerings described in Leviticus 1, here Yahweh provides laws for sacrifices of peace offerings consisting of a bovine, whether male or female (3:1–5), or a flock animal, whether a lamb (3:6–11) or a goat (3:12–16). The chapter ends with an enduring statute, applicable to any Israelite, regardless of age or location. This statute forbids consuming any fat or blood (3:17). In outline form, the structure of Chapter 3 is as follows:\n\n 1) The peace offering (3:1–17)\n I. Offering a bovine (3:1–5)\n II. Offering a flock animal (3:6–16)\n i. a sheep (3:6–11)\n ii. a goat (3:12–16)\n III. Proscription against eating blood or fat (3:17)\n\n## Special Concepts in This Chapter\n\n### Fat and the innards\nIn ancient times, the fat of an animal was considered the best part of the animal to eat. Therefore, certain fat portions of an animal that was sacrificed belonged exclusively to Yahweh. These were never to be eaten but rather were to be offered on the fire and converted into pleasant-smelling smoke that rose to Yahweh in heaven. The fat portions and internal organs that were to be removed for burning that are referred to in this chapter include:\n\n- For bovine, sheep, and goats:\n- the fat covering the innards. This refers to what is known as caul fat, or the thin layer of fat that covers over all of the internal organs in the abdomen of bovines and flock animals. (See in [3:3–14](../03/03.md).) \n\n- the fat that is on the innards. This refers to what is known as visceral fat, or the thick, chunks of fat that are directly adhered to the internal organs, especially the stomach, liver, and kidneys. This specifically includes the fat that is connected to the two kidneys and the two kidneys themselves. (See [3:4–15](../03/04.md).)\n- the lobe on the liver. This refers to one of the four bunches of liver tissue on an animal’s liver, along with the liver itself. \n\nFor sheep only, in addition to the portions of fat and organs listed above, the worshiper who offered the sacrifice was to include all the fat of the sheep, wherever it was found, but especially the fatty tail. This term refers to the choice portion of fat attached to the short tail of the sheep, which was to be removed in one piece near the end of the spine. (See [3:9](../03/09.md).) These portions of fat were to be carefully removed by the person offering the sacrifice and presented to the priest to be burned on the altar. It may be that your language does not have specific terms for these portions of fat. If that is the case, consider using general expressions.\n\n### Ritual action\nThis chapter, much like Leviticus 1, includes several ritual actions that are suggestive of deeper theological actions and must be understood in order to properly translate the chapter. They include 1) the laying of hands on an animal, 2) the splashing and sprinkling of blood, and 3) the act of burning a sacrifice in a way that causes smoke to go up.\n\n1) Laying hands on the animal\nThis chapter features the symbolic act of laying one's hands on the head of the sacrificial animal. This action is linked to the acceptance of the animal as an appropriate sacrifice on the individual's behalf. (See [1:4](../01/04.md).) As a symbolic act, the laying of hands apparently identifies the individual with the animal he is offering. The implication seems to be that the person is ritually placing his sins on the sacrificial animal so that God will forgive the sins when the animal is sacrificed.\n\n2) Splashing and sprinkling blood\nThe ritual action of splashing the blood of the animal on the altar is frequent in animal sacrifices in Leviticus. In Chapter 3, as in Chapter 1, the blood of the animal is collected and applied via splattering or splashing to the sides of the altar upon which the burnt offering is placed. (See [1:5](../01/05.md), [1:11](../01/11.md) and [1:15](../01/15.md).) In Chapter 1 and Chapter 3, the blood appears to have been splashed or splattered against the side of the altar. (See [1:5](../01/05.md), [1:11](../01/11.md), and [3:2](../03/02.md), [3:8](../03/08.md), and [3:13](../03/13.md).) In chapters 4, 5 and 6, the blood will be sprinkled. (See [4:6](../04/06.md), [4:17](../04/17.md), [5:9](../05/09.md), and [6:24](../06/24.md).) It may be put on the horns of the altar or poured out at the base of the altar.(See [4:7](../04/07.md), [4:18](../04/18.md), [4:25](../04/25.md), [4:30](../04/30.md), and [4:34](../04/34.md).) In the case of birds, the blood would be drained out or squeezed out on either the side of the altar or on the base of the altar. (See [1:15](../01/15.md) and [5:9](../05/09.md).) The blood was the life of the animal. (See [17:11](../17/11.md).) It was given by God to purify ritually and to remove sin. In this chapter, the blood acts as a ritual detergent or soap with the special ability to cleanse people, sacred objects, and sacred spaces from the impurity of sin.\n\n3) Burning a sacrifice in a way that makes smoke rise\nAs in Leviticus 1, the language of causing the sacrifice “to become smoke on the altar” pictures the sacrifice as being converted to smoke by the fire of the altar. Then the smoke woulld arise to Yahweh in heaven, where he would smell the pleasant aroma of the burning sacrifice. As such, the pleasant smell was either a sign that Yahweh approved the sacrifice and would atone for the individual's sins and forgive him, or it functioned as a necessary requirement for the acceptance of the individual's offering. Either way, this term is common in Leviticus but difficult to translate. If your language has a verb that means to turn something into smoke through fire, consider using it here.\n\n### Consuming blood or fat\nLeviticus 3:17 prohibits any Israelite, regardless of age or location, from eating any fat or blood of any animal. Because the blood contained the life of the animal, it had the special ability to cleanse people, sacred objects, or sacred space from the impurity caused by sin. As such, Yahweh forbade the eating of any animal blood. (See ([7:26–27](../07/26.md), ([17:10–14](../17/10.md), and ([19:26](../19/26.md).) While the reason for forbidding the consumption of fat is not given in this chapter, it is presumed that these choice portions of rich fat were especially coveted and so belonged exclusively to Yahweh.\n\n## Important Figures of Speech in This Chapter\nThis chapter includes two primary figures of speech that may prove difficult to translate but are important to understanding the chapter. They include 1) the phrase “to the face of the tent of meeting” and 2) the phrase “the sons of Aaron.”\n\n### “To the face of the tent of meeting” \nAs with the expression “the face of Yahweh,” the expression “to the face of the tent of meeting” (See [3:2](../03/02.md).) simply means “before the sacred tent,” that is, directly in front of the interior tent in the courtyard of the sacred tent. If your language has a similar idiomatic expression, consider using it wherever this phrase occurs. However, if this expression would not be natural in your language, consider translating the expression in this chapter simply as “before the tent of meeting” or as “in front of the tent of meeting.”\n\n### “The sons of Aaron”\nThroughout Leviticus, but especially in this chapter, the priests are referred to by the expression “the sons of Aaron.” Occasionally, the expression is “the sons of Aaron, the priests” (as in [3:2](../03/02.md)), but often the priests are simply called “the sons of Aaron.” (See [3:5](../03/05.md), [3:8](../03/08.md), and [3:13](../03/13.md.)) As the General Introduction to Leviticus discusses, at the time when Yahweh spoke to Moses from the tent of meeting, the priests literally were the sons of Aaron. But the laws in the book also applied to future generations, when the term “sons” would be a way of referring to the priests as Aaron's descendants (with the exception of Leviticus chapters 8–10). Here and throughout the book, if it would be clearer in your language, in your translation you could generally use the term “descendants,” which would apply to both the original priests and their successors.\n\n## Other Possible Translation Difficulties in This Chapter\nIn addition to these important figures of speech, this chapter features several translation difficulties, including 1) the unclear referent of masculine pronouns, 2) the switching between second and third-person address, 3) the use of a verb and a related noun (cognate-accusatives), 4) the use of a future form to indicate a request or command, and 5) the use of specific, technical sacrificial language.\n\n### The referent of the masculine pronouns\nThroughout this chapter, the author of Leviticus uses a third-person pronoun to refer to both the individual who offers the sacrifices and to the priest who performs the sacrifice. As such, it is often difficult (but not impossible) to infer which party performs which actions. In general, the sacrifice is presented to the priest, but the individual who presents the sacrifice is responsible for killing, properly butchering, and presenting the portions of the sacrificial animal to the priest, who will then arrange them on the altar’s fire. The UST will indicate which party is the apparent referent of the pronoun.\n\n### Second and third-person address\nChapters 1 through 7 are written as a direct address to the people of God through Moses. Because in Chapter 3 the pronouns “his” and “he” refer to the person bringing an offering to Yahweh, those terms can be translated in the second person, as done in [1:2](../01/02.md) and as the UST models, or they can be translated in the third person, as the ULT models. In the present chapter, with the exception of the second-person plural forms in the last verse ([3:17](../03/17.md)), the author of Leviticus consistently uses third-person forms to refer to the individual who offers the sacrifices described. We recommend that you continue to use whichever forms and pronouns you have been using in the previous two chapters.\n\n### The use of a verb with a related noun (Cognate-accusatives)\nFor emphasis, the author of Leviticus often uses a verb with a related noun. In this chapter, the verb “to present” is related to the noun translated as “offering.” (See [3:1-14](../03/01.md).) If your language can repeat words for emphasis, it would be appropriate in this context to repeat these words in a similar manner. 3:1 ausb rc://*/ta/man/translate/writing-poetry קָרְבָּנ֑⁠וֹ & ה֣וּא מַקְרִ֔יב & יַקְרִיבֶ֖⁠נּוּ 1 For this and similar expressions throughout this chapter, see how you translated the expression in [1:2](../01/02.md). 3:1 c4u7 rc://*/ta/man/translate/figs-123person קָרְבָּנ֑⁠וֹ & ה֣וּא מַקְרִ֔יב & יַקְרִיבֶ֖⁠נּוּ 1 As the General Introduction to Leviticus discusses, the book often speaks of the Israelites and to the Israelites in the third person, even though it is a direct address. Here and throughout the book, if it would be helpful in your language, you could use the second person in your translation. Alternatively, if you have been using third-person forms throughout, consider continuing to do so here. Alternate translation: “your offering … you are presenting … you shall present it” -3:1 cxo9 rc://*/ta/man/translate/figs-genericnoun מִן־הַ⁠בָּקָר֙ 1 The phrase **from the cattle** does not refer to a specific group of animals. It describes any groups of bovines that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “from the cows, bulls or oxen that he owns” +3:1 cxo9 rc://*/ta/man/translate/figs-genericnoun מִן־הַ⁠בָּקָר֙ 1 The phrase **from the cattle** does not refer to a specific group of animals. It describes any groups of bovines that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “from any of the cows, bulls or oxen that he owns” 3:1 qet0 rc://*/ta/man/translate/translate-symaction תָּמִ֥ים יַקְרִיבֶ֖⁠נּוּ 1 As the General Introduction to Leviticus discusses, the word **perfect** here refers to a male or female bovine that is completely healthy and an exemplary representative of its species. Alternate translation: “he must offer one that is unblemished” or “he should offer one that is without defect” 3:1 vh99 rc://*/ta/man/translate/figs-metonymy יַקְרִיבֶ֖⁠נּוּ לִ⁠פְנֵ֥י יְהוָֽה 1 See how you translated the expression **to the face of Yahweh** in [1:5](../01/05.md). Alternate translation: “he shall present it in the presence of Yahweh” or “he shall present it within the sacred precincts of the tent of meeting, where Yahweh is” 3:2 lluf rc://*/ta/man/translate/writing-pronouns וְ⁠סָמַ֤ךְ יָד⁠וֹ֙ עַל־רֹ֣אשׁ קָרְבָּנ֔⁠וֹ וּ⁠שְׁחָט֕⁠וֹ פֶּ֖תַח אֹ֣הֶל מוֹעֵ֑ד 1 Here and throughout this chapter, the pronoun **he** refers to the worshiper and not to the priest. If it would be helpful in your language, consider making this explicit. Alternate translation: “And the one offering the sacrifice shall lay his hand on the head of his offering, and that individual shall slaughter it at the entrance of the tent of meeting” @@ -105,7 +105,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 3:5 t26a rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְטִ֨ירוּ אֹת֤⁠וֹ בְנֵֽי־אַהֲרֹן֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1 Although the pronoun **it** here is singular, it refers to all the portions of fat and the internal organs that were described in [3:3–4](../03/03.md). If it would be helpful, consider using a plural pronoun as [3:16](../03/16.md) does, or making the referents explicit, as the UST models. Alternate translation: “And the sons of Aaron shall cause them to become smoke on the altar” 3:6 uz3z rc://*/ta/man/translate/writing-poetry קָרְבָּנ֛⁠וֹ & יַקְרִיבֶֽ⁠נּוּ 1 See how you translated the similar expressions in [1:2](../01/02.md). 3:6 g1co rc://*/ta/man/translate/figs-genericnoun מִן־הַ⁠צֹּ֧אן 1 See how you translated this expression in [1:10](../01/10.md). -3:6 pfsm rc://*/ta/man/translate/figs-genericnoun מִן־הַ⁠צֹּ֧אן 1 The expression **the flock** does not refer to a specific group of animals. Rather, it describes any groups of sheep or goats that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “is from the sheep or goats that he owns” +3:6 pfsm rc://*/ta/man/translate/figs-genericnoun מִן־הַ⁠צֹּ֧אן 1 The expression **the flock** does not refer to a specific group of animals. Rather, it describes any groups of sheep or goats that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “is from any of the sheep or goats that he owns” 3:7 dcyq rc://*/ta/man/translate/writing-poetry הֽוּא־מַקְרִ֖יב אֶת־קָרְבָּנ֑⁠וֹ וְ⁠הִקְרִ֥יב אֹת֖⁠וֹ 1 See how you handled the emphatic use of a verb and a related noun in [1:2](../01/02.md). Specifically, see how you translated the similar form of this expression in [3:1](../03/01.md). 3:7 vda3 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָֽה 1 See how you translated the expression **to the face of Yahweh** in [1:5](../01/05.md). 3:8 j6nx rc://*/ta/man/translate/translate-symaction וְ⁠סָמַ֤ךְ אֶת־ יָד⁠וֹ֙ עַל־ רֹ֣אשׁ 1 This is a symbolic action. See how you translated this phrase in [1:4](../01/04.md). @@ -185,7 +185,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 4:23 jwgw rc://*/ta/man/translate/writing-poetry חַטָּאת֔⁠וֹ אֲשֶׁ֥ר חָטָ֖א בָּ֑⁠הּ 1 The expression **his sin that he has sinned with it** uses repetition for emphasis. If your language can use repetition for emphasis in this manner, consider using a similar expression here. If not, then consider using a generic expression. Alternate translation: “the sin that he committed” 4:23 g4fd rc://*/ta/man/translate/figs-activepassive אֽוֹ־הוֹדַ֤ע אֵלָי⁠ו֙ חַטָּאת֔⁠וֹ אֲשֶׁ֥ר חָטָ֖א בָּ֑⁠הּ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “or he becomes aware of the sin that he sinned” 4:23 r7o2 rc://*/ta/man/translate/figs-possession שְׂעִ֥יר עִזִּ֖ים 1 The expression **a buck of the goats** refers to an adult male goat that belongs to the class of animals also called goats. If your language possesses a specific term for a male goat, consider using it here, or use a generic expression. Alternate translation: “a mature male goat” -4:23 jvon rc://*/ta/man/translate/figs-genericnoun עִזִּ֖ים 1 The expression **the goats** does not refer to a specific group of animals. Rather, it refers to any goats that an Israelite might own. If it would be helpful in your language, consider stating the meaning plainly. Alternate translation: “the goats that he owns or can buy” +4:23 jvon rc://*/ta/man/translate/figs-genericnoun עִזִּ֖ים 1 The expression **the goats** does not refer to a specific group of animals. Rather, it refers to any goats that an Israelite might own. If it would be helpful in your language, consider stating the meaning plainly. Alternate translation: “any of the goats that he owns or can buy” 4:24 aby2 rc://*/ta/man/translate/translate-symaction וְ⁠סָמַ֤ךְ יָד⁠וֹ֙ עַל־רֹ֣אשׁ הַ⁠שָּׂעִ֔יר 1 See how you translated this symbolic action in [1:4](../01/04.md). 4:24 zee3 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֑ה 1 See how you translated this expression in [1:5](../01/05.md). 4:25 jlby rc://*/ta/man/translate/figs-idiom וְ⁠נָתַ֕ן עַל־קַרְנֹ֖ת מִזְבַּ֣ח הָ⁠עֹלָ֑ה 1 See how you translated this idiom in [4:7](../04/07.md). @@ -606,7 +606,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 9:3 s42l rc://*/ta/man/translate/figs-yousingular תְּדַבֵּ֣ר 1 Here, **you** is singular. It refers to Aaron, so use the singular form in your translation if your language marks that distinction. 9:3 xwgi rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹ֑ר 1 The word translated as **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. 9:3 nq8j rc://*/ta/man/translate/figs-possession שְׂעִיר־עִזִּים֙ 1 The expression **a buck of the goats** used the possessive form to refer to a male goat that belongs to the class of animals also called goats. If your language possesses a specific term for a male goat, consider using it here or use a generic expression. Alternate translation: “an adult male goat” -9:3 unc9 rc://*/ta/man/translate/figs-genericnoun עִזִּים֙ 1 The expression **the goats** does not refer to a specific group of goats. It describes any groups of goats that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “the goats that you own” +9:3 unc9 rc://*/ta/man/translate/figs-genericnoun עִזִּים֙ 1 The expression **the goats** does not refer to a specific group of goats. It describes any groups of goats that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “any of the goats that you own” 9:3 ah79 rc://*/ta/man/translate/figs-idiom וְ⁠עֵ֨גֶל וָ⁠כֶ֧בֶשׂ בְּנֵי־שָׁנָ֛ה תְּמִימִ֖ם 1 The expression **sons of a year** is an idiom that refers to animals that are a year old. If your language has a similar idiom, consider using it here. If not, state the meaning plainly. Alternate translation: “and a perfect calf and a perfect lamb that are a year old” or “and a perfect calf and a perfect lamb that are twelve months of age” 9:4 gz2r rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֔ה 1 See how you translated this expression in [1:5](../01/05.md). Alternate translation: “in Yahweh’s presence” or “in the precincts of the sacred tent, where Yahweh lives among the Israelites” 9:4 fei7 rc://*/ta/man/translate/figs-activepassive וּ⁠מִנְחָ֖ה בְּלוּלָ֣ה בַ⁠שָּׁ֑מֶן 1 See how you translated this expression in [7:10](../07/10.md). Alternate translation: “and a grain offering they mixed with oil” @@ -746,7 +746,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 10:19 ovou rc://*/ta/man/translate/figs-metonymy הַ⁠יִּיטַ֖ב בְּ⁠עֵינֵ֥י יְהוָֽה׃ 1 Here, **eyes** represent the sight of a person and, by extension, their judgment or approval. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “would it have been good in Yahweh’s judgment” 10:19 ni6v rc://*/ta/man/translate/figs-idiom הַ⁠יִּיטַ֖ב בְּ⁠עֵינֵ֥י יְהוָֽה׃ 1 The expression **good in the eyes of Yahweh** is an idiom that means “to be pleasing to Yahweh” or “to be acceptable to Yahweh.” If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “would Yahweh have approved” or “would it have pleased Yahweh” 10:20 dcek rc://*/ta/man/translate/figs-idiom וַ⁠יִּיטַ֖ב בְּ⁠עֵינָֽי⁠ו 1 The expression **good in his eyes** is an idiom that means “to be pleasing” or “to be acceptable.” If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and he approved” or “and it seemed good to him” -11:intro i427 0 # Leviticus 11 General Notes\n\n## Structure and Formatting\nIn Leviticus 11, Yahweh speaks to Moses again and delivers a series of laws about all things clean and unclean that continues through Leviticus 15. This chapter concerns the animals that Israel is allowed to eat and how to distinguish between what is clean and what is unclean. (See [Leviticus 11:46–47](../11/46.md).) The list begins with four unclean quadrupeds, establishing a rule for identifying clean and unclean four-footed animals: they must both chew cud and possess a fully cloven hoof ([11:2–4](../11.02.md). As such, camels ([11:4](../11/04.md)), rock badgers ([11:5](../11/05.md)), rabbits ([11:6](../11/06.md)), and pigs ([11:7](../11/07.md)) are unclean because these animals meet one but not both of these criteria. The following section describes a rule for determining clean and unclean creatures that live in water: they must possess both scales and fins. (See [11:9–12](../11/09.md).) Next, Yahweh gives a list of unclean birds, although he does not describe why these are unclean. (See [11:13–19](../11/13.md).) This is followed by a list of clean insects and a rule for distinguishing them from unclean ones ([11:20–23](../11/20.md)). The rule for determining unclean quadrupeds is reiterated ([11:24–28](../11/24.md)) before a list of unclean “swarming things” is provided ([11:29–31](../11/29.md)), along with instructions for what to do when such unclean creatures come into contact with various everyday items and objects ([11:32–38](../11/32.md)). Yahweh reiterates that no one should touch or eat the dead body of an unclean animal ([11:39–40](../11/39.md)), before reiterating the rule for unclean “swarming things” ([11:41–43](../11/41.md)). Yahweh then explains that the reason for these laws is found in his own holiness and his desire for his people to be just as holy ([11:44–45](../11/44.md)) by following his laws and distinguishing between what is clean and what is unclean ([11:46–47](../11/46.md)). The structure of the chapter is as follows:\n\n Clean and Unclean Animals\n A. The rule for clean and unclean quadrupeds (11:1–8)\n B. The rule for clean and unclean water creatures (11:9–12)\n C. A list of unclean birds (11:13–19)\n D. The rule for clean and unclean insects (11:20–23)\n E. The rule for clean and unclean quadrupeds, again (11:24–28)\n F. A list of unclean “swarming” creatures (11:29–31)\n G. Handling objects that come into contact with unclean creatures (11:32–38)\n H. Prohibition against touching or eating dead unclean animals (11:39–40)\n I. Unclean “swarming” creatures, again (11:41–43)\n J. Yahweh’s concluding explanation for the law (11:44–47)\n\n## Religious and Cultural Concepts in This Chapter\n\n### Clean and unclean animals\nThis chapter describes the animals, birds, and other creatures that were “unclean,” meaning that the Israelites were not allowed to eat them. It also describes the ones that were “clean,” which the Israelites were permitted to eat. The lists of four-legged animals, water creatures, and insects tell how to determine which ones are clean and which ones are not. The lists of birds and swarming creatures do not provide that information.\n\nInterpreters continue to debate the grounds on which creatures were considered clean or unclean. However, it is likely that in the mind of the ancient Israelite, unclean creatures had an association with death, or they did not fit properly into their own category of creation, or they were associated with the false gods of the nations that lived around Israel.\n\nFor example, birds that ate the flesh of dead animals were unclean because that associated them with death. The ostrich was considered unclean because it is a bird that does not fly, so it does not fit its own category. There was also an association between the ostrich and the religious practices of the Egyptians.\n\nBut in general, the book of Leviticus leaves the logic unstated and implicit that defines clean and unclean. In your translation, it may be best to do the same. As a translator, it is important not to introduce into your translation of Leviticus current cultural notions of which foods are acceptable.\n\n## Important Figures of Speech in This Chapter\n\n### Repeated words\nThroughout this chapter, several related words are repeated for emphasis. Examples of this are found in the expressions “dividing a hoof” ([11:3–7](../11/03.md)), “splitting the cleft of hooves” ([11:3](../11/03.md) and [11:7](../11/07.md)), “chew the cud” ([11:7](../11/07.md)), “any food that is eaten” and “any drink that is drunk” ([11:34](../11/34.md)), “any seed, a sown seed that will be sown” ([11:37](../11/37.md)), and “every swarming thing, the one swarming on the ground” ([11:41](../11/41.md)). You may be able to use the same construction in your language to express the meaning of these expressions.\n\n### The use of generic nouns\nThroughout this chapter, generic nouns are used to describe clean and unclean animals. When these nouns use the article “the” (as in “the rock badger”), the expression does not refer to a specific animal. Rather, it describes any animal of that type that an Israelite might encounter. Express this in the way that would be most natural in your language.\n\n## Other Possible Translation Difficulties in This Chapter\n\n### "Clean" and "unclean"\nTo understand the concepts of clean and unclean, it may be helpful to review the section of the Book Introduction labeled “What is the meaning of ‘holy’ and ‘holiness’ in the book of Leviticus?” as well as the section in the General Introduction to Leviticus 5 labeled “Unclean.” (Also see: [[rc://*/tw/dict/bible/kt/clean]])\n\n### The identity of the clean and unclean animals\nThe exact identities of several of the animals listed in this chapter are ambiguous and debated, especially in the lists of unclean birds ([11:13–19](../11/13.md)) and “swarming” creatures ([11:29–31](../11/29.md)). Not only is it likely that some of these animals are extinct or no longer exist in the same form as they did in ancient Israel, but it is also likely that the ancient Israelites categorized animals differently than modern zoological taxonomies. Despite this, the ULT gives a reasonable translation for the animals in these lists. In your translation, it is best to keep the names of the animals in these lists as general as possible. Consider using words or expressions that describe a category of birds (such as “hawks” or “lizards”) rather than the name of a specific species of bird (like “the Swainson’s Hawk” or “the monitor lizard”). If your language does not have many different words for similar animals, you may have to list fewer animals than the ULT does. See the UST for a model of this kind of translation. +11:intro i427 0 # Leviticus 11 General Notes\n\n## Structure and Formatting\nIn Leviticus 11, Yahweh speaks to Moses again and delivers a series of laws about all things clean and unclean that continues through Leviticus 15. This chapter concerns the animals that Israel is allowed to eat and how to distinguish between what is clean and what is unclean. (See [Leviticus 11:46–47](../11/46.md).) The list begins with four unclean quadrupeds, establishing a rule for identifying clean and unclean four-footed animals: they must both chew cud and possess a fully cloven hoof ([11:2–4](../11.02.md). As such, camels ([11:4](../11/04.md)), rock badgers ([11:5](../11/05.md)), rabbits ([11:6](../11/06.md)), and pigs ([11:7](../11/07.md)) are unclean because these animals meet one but not both of these criteria. The section which follows describes a rule for determining clean and unclean creatures that live in water: they must possess both scales and fins. (See [11:9–12](../11/09.md).) Next, Yahweh gives a list of unclean birds, although he does not describe why these are unclean. (See [11:13–19](../11/13.md).) This is followed by a list of clean insects and a rule for distinguishing them from unclean ones ([11:20–23](../11/20.md)). The rule for determining unclean quadrupeds is reiterated ([11:24–28](../11/24.md)) before a list of unclean “swarming things” is provided ([11:29–31](../11/29.md)), along with instructions for what to do when such unclean creatures come into contact with various everyday items and objects ([11:32–38](../11/32.md)). Yahweh reiterates that no one should touch or eat the dead body of an unclean animal ([11:39–40](../11/39.md)), before reiterating the rule for unclean “swarming things” ([11:41–43](../11/41.md)). Yahweh then explains that the reason for these laws is found in his own holiness and his desire for his people to be just as holy ([11:44–45](../11/44.md)) by following his laws and distinguishing between what is clean and what is unclean ([11:46–47](../11/46.md)). The structure of the chapter is as follows:\n\n Clean and Unclean Animals\n A. The rule for clean and unclean quadrupeds (11:1–8)\n B. The rule for clean and unclean water creatures (11:9–12)\n C. A list of unclean birds (11:13–19)\n D. The rule for clean and unclean insects (11:20–23)\n E. The rule for clean and unclean quadrupeds, again (11:24–28)\n F. A list of unclean “swarming” creatures (11:29–31)\n G. Handling objects that come into contact with unclean creatures (11:32–38)\n H. Prohibition against touching or eating dead unclean animals (11:39–40)\n I. Unclean “swarming” creatures, again (11:41–43)\n J. Yahweh’s concluding explanation for the law (11:44–47)\n\n## Religious and Cultural Concepts in This Chapter\n\n### Clean and unclean animals\nThis chapter describes the animals, birds, and other creatures that were “unclean,” meaning that the Israelites were not allowed to eat them. It also describes the ones that were “clean,” which the Israelites were permitted to eat. The lists of four-legged animals, water creatures, and insects tell how to determine which ones are clean and which ones are not. The lists of birds and swarming creatures do not provide that information.\n\nInterpreters continue to debate the grounds on which creatures were considered clean or unclean. However, it is likely that in the mind of the ancient Israelite, unclean creatures had an association with death, or they did not fit properly into their own category of creation, or they were associated with the false gods of the nations that lived around Israel.\n\nFor example, birds that ate the flesh of dead animals were unclean because that associated them with death. The ostrich was considered unclean because it is a bird that does not fly, so it does not fit its own category. There was also an association between the ostrich and the religious practices of the Egyptians.\n\nBut in general, the book of Leviticus leaves the logic unstated and implicit that defines clean and unclean. In your translation, it may be best to do the same. As a translator, it is important not to introduce into your translation of Leviticus current cultural notions of which foods are acceptable.\n\n## Important Figures of Speech in This Chapter\n\n### Repeated words\nThroughout this chapter, several related words are repeated for emphasis. Examples of this are found in the expressions “dividing a hoof” ([11:3–7](../11/03.md)), “splitting the cleft of hooves” ([11:3](../11/03.md) and [11:7](../11/07.md)), “chew the cud” ([11:7](../11/07.md)), “any food that is eaten” and “any drink that is drunk” ([11:34](../11/34.md)), “any seed, a sown seed that will be sown” ([11:37](../11/37.md)), and “every swarming thing, the one swarming on the ground” ([11:41](../11/41.md)). You may be able to use the same construction in your language to express the meaning of these expressions.\n\n### The use of generic nouns\nThroughout this chapter, generic nouns are used to describe clean and unclean animals. When these nouns use the article “the” (as in “the rock badger”), the expression does not refer to a specific animal. Rather, it describes any animal of that type that an Israelite might encounter. Express this in the way that would be most natural in your language.\n\n## Other Possible Translation Difficulties in This Chapter\n\n### "Clean" and "unclean"\nTo understand the concepts of clean and unclean, it may be helpful to review the section of the Book Introduction labeled “What is the meaning of ‘holy’ and ‘holiness’ in the book of Leviticus?” as well as the section in the General Introduction to Leviticus 5 labeled “Unclean.” (Also see: [[rc://*/tw/dict/bible/kt/clean]])\n\n### The identity of the clean and unclean animals\nThe exact identities of several of the animals listed in this chapter are ambiguous and debated, especially in the lists of unclean birds ([11:13–19](../11/13.md)) and “swarming” creatures ([11:29–31](../11/29.md)). Not only is it likely that some of these animals are extinct or no longer exist in the same form as they did in ancient Israel, but it is also likely that the ancient Israelites categorized animals differently than modern zoological taxonomies. Despite this, the ULT gives a reasonable translation for the animals in these lists. In your translation, it is best to keep the names of the animals in these lists as general as possible. Consider using words or expressions that describe a category of birds (such as “hawks” or “lizards”) rather than the name of a specific species of bird (like “the Swainson’s Hawk” or “the monitor lizard”). If your language does not have many different words for similar animals, you may have to list fewer animals than the ULT does. See the UST for a model of this kind of translation. 11:1 d55m rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹ֥ר אֲלֵ⁠הֶֽם׃ 1 The word **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. 11:1-2 w7r6 rc://*/ta/man/translate/figs-quotesinquotes לֵ⁠אמֹ֥ר אֲלֵ⁠הֶֽם׃ & דַּבְּר֛וּ אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵ⁠אמֹ֑ר 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation, with a period before: “He told them to tell the sons of Israel” 11:2 f52a rc://*/ta/man/translate/figs-metaphor בְּנֵ֥י יִשְׂרָאֵ֖ל 1 See how you translated this way of referring to the people of Israel in [1:2](../01/02.md). @@ -757,23 +757,23 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 11:3 cwvm rc://*/ta/man/translate/writing-poetry מַפְרֶ֣סֶת פַּרְסָ֗ה 1 Here, words are being repeated for emphasis. The verb **dividing** comes from the same root as the noun **hoof**. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. Alternate translation: “that has a completely divided hoof” 11:3 f07l rc://*/ta/man/translate/writing-poetry וְ⁠שֹׁסַ֤עַת שֶׁ֨סַע֙ פְּרָסֹ֔ת 1 Here, words are being repeated for emphasis. The verb **splitting** comes from the same root as the noun **cleft**. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. Alternate translation: “and with hooves that are thoroughly split in two” 11:3 f7fg rc://*/ta/man/translate/figs-idiom מַעֲלַ֥ת גֵּרָ֖ה 1 This expression, **making the cud go up**, is an idiom that refers to the process of regurgitating partly digested food from the first stomach to the mouth. The food is chewed again before swallowing it to the second stomach for thorough digestion. If your language has a general word for this digestive process, consider using it here. If not, consider using a generic expression. Alternate translation: “reprocessing partially digested food” -11:3 le05 rc://*/ta/man/translate/figs-genericnoun גֵּרָ֖ה 1 Here, **the cud** does not refer to a specific food substance. Rather, it refers to any food that an animal brings up and chews again. Express this in the way that would be most natural in your language. Alternate translation: “food from the first stomach” +11:3 le05 rc://*/ta/man/translate/figs-genericnoun גֵּרָ֖ה 1 Here, **the cud** does not refer to a specific food substance. Rather, it refers to any food that an animal brings up and chews again. Express this in the way that would be most natural in your language. Alternate translation: “any food from the first stomach” 11:3 dae5 rc://*/ta/man/translate/writing-pronouns אֹתָ֖⁠הּ תֹּאכֵֽלוּ 1 Here, **it** refers to any individual land-dwelling quadruped that meets both of the criteria listed in this verse. That is, it must both chew cud and possess a completely divided hoof to be considered clean and acceptable for eating. It may be helpful to clarify this for your readers. Alternate translation: “you should eat any four-footed animal that meets these criteria” -11:4 j7ny rc://*/ta/man/translate/figs-genericnoun אֶֽת־ הַ֠⁠גָּמָל 1 The expression **the camel** does not refer to a specific animal. It describes any camel that an Israelite might own or encounter. Express this in the way that would be most natural in your language. Alternate translation: “a camel” +11:4 j7ny rc://*/ta/man/translate/figs-genericnoun אֶֽת־ הַ֠⁠גָּמָל 1 The expression **the camel** does not refer to a specific animal. It describes any camel that an Israelite might own or encounter. Express this in the way that would be most natural in your language. Alternate translation: “any camel” 11:4 rw0i rc://*/ta/man/translate/translate-unknown אֶֽת־הַ֠⁠גָּמָל 1 This **camel** is a large, long-necked animal that usually lives in hot, dry climates. It has long slender legs, broad cushioned feet, and either one or two humps of fatty tissue on its back. They are still used as beasts of burden. If your readers would not be familiar with this type of animal, you could use the name of something similar in your area, or you could use a more general term. 11:4 rxot rc://*/ta/man/translate/grammar-connect-logic-result כִּֽי־ 1 The word **because** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “for the reason that" 11:4 tv2j rc://*/ta/man/translate/writing-poetry וּ⁠פַרְסָה֙ אֵינֶ֣⁠נּוּ מַפְרִ֔יס 1 Here, words are being repeated for emphasis. The verb **dividing** comes from the same root as the noun **hoof**. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. Alternate translation, preceded by a comma: “but it does not have a fully divided hoof” 11:5 ykh0 rc://*/ta/man/translate/grammar-connect-logic-result וְ⁠אֶת־הַ⁠שָּׁפָ֗ן כִּֽי 1 The word **because** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “Likewise, you shall not eat the rock badger. This is because” 11:5 b1fc rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠שָּׁפָ֗ן 1 This **rock badger** is a small-to-medium-sized rodent-like animal that lives and hunts in rocky places. It is also known as the hyrax, the rock rabbit, or, in some places, the coney. If your readers would not be familiar with this type of animal, you could use the name of something similar in your area, or you could use a more general term. -11:5 mirq rc://*/ta/man/translate/figs-genericnoun וְ⁠אֶת־הַ⁠שָּׁפָ֗ן 1 The expression **the rock badger** does not refer to a specific animal. It describes any rock badger that an Israelite might encounter. Express this in the way that would be most natural in your language. Alternate translation: “And a rock badger” +11:5 mirq rc://*/ta/man/translate/figs-genericnoun וְ⁠אֶת־הַ⁠שָּׁפָ֗ן 1 The expression **the rock badger** does not refer to a specific animal. It describes any rock badger that an Israelite might encounter. Express this in the way that would be most natural in your language. Alternate translation: “And any rock badger” 11:5 tae4 rc://*/ta/man/translate/writing-poetry וּ⁠פַרְסָ֖ה לֹ֣א יַפְרִ֑יס 1 Here, words are being repeated for emphasis. The verb **divide** comes from the same root as the noun **hoof**. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. Alternate translation: “but it does not have a totally divided hoof” 11:6 dhzl rc://*/ta/man/translate/grammar-connect-logic-result וְ⁠אֶת־הָ⁠אַרְנֶ֗בֶת כִּֽי 1 The word **because** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “Likewise, you shall not eat the rabbit. This is because” 11:6 a11v rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הָ⁠אַרְנֶ֗בֶת 1 The **rabbit** is a burrowing, plant-eating animal with long ears, long hind legs, and a short tail. If your language has a word for such an animal, consider using it here. If your readers would not be familiar with this type of animal, you could use the name of something similar in your area, or you could use a more general term. -11:6 idao rc://*/ta/man/translate/figs-genericnoun וְ⁠אֶת־הָ⁠אַרְנֶ֗בֶת 1 The expression **the rabbit** does not refer to a specific animal. It describes any rabbit that an Israelite might encounter in their daily life. Express this in the way that would be most natural in your language. Alternate translation: “And a rabbit” +11:6 idao rc://*/ta/man/translate/figs-genericnoun וְ⁠אֶת־הָ⁠אַרְנֶ֗בֶת 1 The expression **the rabbit** does not refer to a specific animal. It describes any rabbit that an Israelite might encounter in their daily life. Express this in the way that would be most natural in your language. Alternate translation: “And any rabbit” 11:6 imuc rc://*/ta/man/translate/writing-poetry וּ⁠פַרְסָ֖ה לֹ֣א הִפְרִ֑יסָה 1 See how you translated these repeated words in [11:5](../11/05.md). 11:7 albz rc://*/ta/man/translate/grammar-connect-logic-result וְ⁠אֶת־הַ֠⁠חֲזִיר כִּֽי 1 The word **because** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “Likewise, you shall not eat the pig. This is because” 11:7 qmfb rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ֠⁠חֲזִיר 1 This **pig** is a hoofed swine with a flat snout for rooting in the soil. If your readers would not be familiar with this type of animal, you could use the name of something similar in your area, or you could use a more general term. -11:7 vh26 rc://*/ta/man/translate/figs-genericnoun וְ⁠אֶת־הַ֠⁠חֲזִיר 1 The expression **the pig** does not refer to a specific animal. It describes any pig that an Israelite might encounter. Express this in the way that would be most natural in your language. Alternate translation: “And a pig” +11:7 vh26 rc://*/ta/man/translate/figs-genericnoun וְ⁠אֶת־הַ֠⁠חֲזִיר 1 The expression **the pig** does not refer to a specific animal. It describes any pig that an Israelite might encounter. Express this in the way that would be most natural in your language. Alternate translation: “And any pig” 11:7 g62y rc://*/ta/man/translate/figs-parallelism כִּֽי־מַפְרִ֨יס פַּרְסָ֜ה ה֗וּא וְ⁠שֹׁסַ֥ע שֶׁ֨סַע֙ פַּרְסָ֔ה 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “because it is dividing the hoof in a way that splits the cleft of the hooves completely” 11:7 jjwy rc://*/ta/man/translate/writing-poetry מַפְרִ֨יס פַּרְסָ֜ה ה֗וּא 1 See how you translated these repeated words in [11:5](../11/05.md). 11:7 wdut rc://*/ta/man/translate/writing-poetry וְ⁠שֹׁסַ֥ע שֶׁ֨סַע֙ פַּרְסָ֔ה 1 Here, words are being repeated for emphasis. The verb **splitting** comes from the same root as the noun **cleft**. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. Alternate translation: “and the cleft if the hoof is totally split” @@ -847,7 +847,6 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 11:35 dg8w rc://*/ta/man/translate/figs-activepassive תַּנּ֧וּר וְ⁠כִירַ֛יִם יֻתָּ֖ץ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “You shall shatter an oven or stove” or “The owner of the oven or stove shall shatter it” 11:35 j42w rc://*/ta/man/translate/translate-unknown תַּנּ֧וּר 1 See how you translated this household item in [2:4](../02/04.md). 11:35 xz0g rc://*/ta/man/translate/translate-unknown וְ⁠כִירַ֛יִם 1 This **stove** was likely a household item on which food could be cooked in or over an open flame. If your language has a word for such an item, consider using it here. If not, consider using a generic expression. Alternate translation: “or other means of cooking food” -11:36 fcx9 rc://*/ta/man/translate/figs-explicit אַ֣ךְ מַעְיָ֥ן וּ⁠ב֛וֹר מִקְוֵה־מַ֖יִם 1 These terms all imply some flowing source of water as opposed to still water, for example, as in a cistern. The implication is that although a dead, unclean animal may fall into them, the source of water and the water it produces are still to be considered **clean**. Express this in whatever way is most natural in your language. Alternate translation: “However, flowing water, the source of it” 11:36 w98a rc://*/ta/man/translate/writing-pronouns בְּ⁠נִבְלָתָ֖⁠ם 1 Here, **their** refers to the list of unclean animals. If it would be helpful to your readers, consider making the referent explicit. Alternate translation: “the carcass of any unclean animal” 11:37 xaa3 rc://*/ta/man/translate/writing-pronouns מִ⁠נִּבְלָתָ֔⁠ם 1 Here, **their** refers to the list of unclean animals. If it would be helpful to your readers, consider making the referent explicit. Alternate translation: “one of the carcasses of any unclean animal” 11:37 t32e rc://*/ta/man/translate/writing-poetry כָּל־זֶ֥רַע זֵר֖וּעַ אֲשֶׁ֣ר יִזָּרֵ֑עַ 1 Words are being repeated for emphasis. The noun **seed** is related to the verb **sown**. The emphasis distinguishes these seeds as plant seeds and not any other kind of seed, whether male sperm, discharge, or otherwise. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. Alternate translation: “any plant seeds that are sown in the ground” @@ -875,7 +874,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 11:45 ffea rc://*/ta/man/translate/grammar-connect-logic-goal לִ⁠הְיֹ֥ת לָ⁠כֶ֖ם לֵ⁠אלֹהִ֑ים 1 Here, the word **to** marks Yahweh being Israel’s God as the goal or purpose of his bringing them out of Egypt. Use a connector in your language that makes it clear that this is the purpose. Alternate translation, with a period before: “so that I could be God for you” 11:45 utb7 rc://*/ta/man/translate/grammar-connect-logic-result כִּ֥י קָד֖וֹשׁ אָֽנִי׃ 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation, with a period before: “You must be a holy people because I am holy” 11:46 p067 rc://*/ta/man/translate/figs-possession זֹ֣את תּוֹרַ֤ת הַ⁠בְּהֵמָה֙ וְ⁠הָ⁠ע֔וֹף 1 This expression uses the possessive form to describe the **law** that is characterized by its referring to the wide variety of animals, fish, and living things listed in this verse. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “This is the law that has to do with the livestock and the bird” or “This is the law that pertains to the livestock and the bird” -11:46 hr3k rc://*/ta/man/translate/figs-genericnoun הַ⁠בְּהֵמָה֙ וְ⁠הָ⁠ע֔וֹף 1 The expressions **the livestock** and **the bird** do not refer to specific groups of animals. Rather, they describe animals which are raised to provide food and other useful products. or any bird that an Israelite might own or encounter. Express this in the way that would be most natural in your language. Alternate translation: “your animals and the birds” +11:46 hr3k rc://*/ta/man/translate/figs-genericnoun הַ⁠בְּהֵמָה֙ וְ⁠הָ⁠ע֔וֹף 1 The expressions **the livestock** and **the bird** do not refer to specific groups of animals. Rather, they describe animals which are raised to provide food and other useful products. or any bird that an Israelite might own or encounter. Express this in the way that would be most natural in your language. Alternate translation: “any of the animals you raise and the birds” 11:46 h998 rc://*/ta/man/translate/grammar-collectivenouns וְ⁠הָ⁠ע֔וֹף 1 The word **bird** is singular in form, but it refers to all winged animals as a group. If it would be helpful in your language, you could say this plainly. See how you translated this collective noun in [11:13](../11/13.md). Alternate translation: “and the winged animals” 11:46 cm35 rc://*/ta/man/translate/figs-possession וְ⁠כֹל֙ נֶ֣פֶשׁ הַֽ⁠חַיָּ֔ה 1 The expression **life of the living thing** uses the possessive form to describe an animal that is a living, breathing, creature. If your language would not use the possessive form for this, consider using a generic expression. Alternate translation: “and every living creature” 11:46 ekfb וּ⁠לְ⁠כָל־נֶ֖פֶשׁ הַ⁠שֹּׁרֶ֥צֶת עַל־הָ⁠אָֽרֶץ׃ 1 Alternate translation: “and of every living creature that crawls about on the ground” @@ -885,13 +884,12 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 12:intro p2iu 0 # Leviticus 12 General Notes\n\n## Structure and Formatting\nThis short chapter continues Yahweh’s law concern clean and unclean things. In this chapter, Yahweh describes the process by which a woman becomes unclean when giving birth to children, as well as the process for her purification. The structure of this chapter is as follows:\n\n 1) Becoming unclean due to childbirth (12:1–5)\n A. Giving birth to a male child (12:1–4)\n B. Giving birth to female child (12:5)\n 2) Sacrifices required for purification (12:6–8)\n A. The normal burnt and sin offering requirements (12:6–7)\n B. Provisions for the inability to acquire the normal offerings (12:8)\n\n## Religious and Cultural Concepts in This Chapter\n\n### Becoming unclean in childbirth\nIn this chapter, a woman is described as becoming unclean in the process of childbirth. This is because any loss of blood and all bodily discharges made a person ritually unclean. For this reason, this chapter also describes how a woman may become purified from the uncleanness of the bloodloss during and following childbirth. It is important to note that this uncleanness is not because a woman’s flowing blood was considered sinful. Uncleanness was acquired when a person bled, because the loss of blood was considered a sign of proximity to death.\n\nIt is also important to note that there is a difference in the length of purification when a woman gives birth to a girl rather than a boy. While the reason for this is debated, the difference is not due to the fact that girls were considered more unclean than boys. In your translation, make sure not to convey this misunderstanding. (See: [[rc://*/tw/dict/bible/kt/clean]] and [[rc://*/tw/dict/bible/kt/blood]])\n\nThe expression "the blood of her purification" ([12:4–5](../12/04.md)) uses the possessive form to describe a flow of blood that is characterized by the fact that the onset of this blood begins a period of time during which the woman should wait to be purified. This is called the “days of her purification” ([12:4](../12/04.md) and [12:6](../12/06.md)). The implication is that for the 33 (after giving birth to a boy) or 66 days (after giving birth to a girl) during which time the woman is unclean because of bleeding from childbirth, the woman is waiting to be purified from the impurity caused by the blood that she bled during her childbirth.\n 12:1 q2xz rc://*/ta/man/translate/writing-quotations לֵּ⁠אמֹֽר׃ 1 The word translated as **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. 12:1-2 njnq rc://*/ta/man/translate/writing-quotesinquotes לֵּ⁠אמֹֽר׃ & דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ לֵ⁠אמֹ֔ר 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation, with a period before: “He told Moses to tell the sons of Israel” -12:2 wr5g rc://*/ta/man/translate/figs-idiom אִשָּׁה֙ כִּ֣י תַזְרִ֔יעַ 1 This expression is an idiom that refers to when a woman becomes pregnant and carries her baby to full term. If this expression would not have the same meaning in your language, consider stating the meaning plainly. Alternate translation: “When a woman becomes impregnated” or "When a woman conceives" 12:2 tuc3 rc://*/ta/man/translate/writing-poetry כִּ⁠ימֵ֛י נִדַּ֥ת דְּוֺתָ֖⁠הּ 1 Words are being repeated for emphasis. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. Alternate translation: “Like the days when she is menstruating” 12:2 5sns rc://*/ta/man/translate/figs-possession כִּ⁠ימֵ֛י נִדַּ֥ת דְּוֺתָ֖⁠הּ 1 This expression uses the possessive form to describe **days** during which a woman is **menstruating**. If your language would not use the possessive form for this, you could state the meaning plainly. Alternate translation: “Like when she is normally menstruating” 12:3 cven rc://*/ta/man/translate/translate-ordinal וּ⁠בַ⁠יּ֖וֹם הַ⁠שְּׁמִינִ֑י 1 The word **eighth** is the ordinal number for eight. If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “And after seven days” 12:3 rcr8 rc://*/ta/man/translate/figs-activepassive יִמּ֖וֹל בְּשַׂ֥ר עָרְלָתֽ⁠וֹ 1 Only the priest could perform circumcision. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “a priest must circumcise the flesh of the foreskin of the baby boy” 12:4 65su וּ⁠שְׁלֹשִׁ֥ים יוֹם֙ וּ⁠שְׁלֹ֣שֶׁת יָמִ֔ים 1 Alternate translation: “And for 33 days” -12:4 d17l rc://*/ta/man/translate/figs-possession תֵּשֵׁ֖ב בִּ⁠דְמֵ֣י טָהֳרָ֑ה 1 The phrase **blood of her purification** refers to the bleeding a woman experiences after childbirth. This bleeding marks the start of a period when she waits to be considered ritually pure again. If your language would not use the possessive form for this, you could state the meaning plainly. Alternate translation: “she shall wait to be purified from the impurity of the blood that she bled during childbirth” +12:4 d17l rc://*/ta/man/translate/figs-possession תֵּשֵׁ֖ב בִּ⁠דְמֵ֣י טָהֳרָ֑ה 1 The phrase **blood of her purification** refers to the bleeding a woman experiences after childbirth. The bleeding that accompanies childbirth marks a time of waiting until she will be declared ritually pure once again. If your language would not use the possessive form for this, you could state the meaning plainly. Alternate translation: “she shall wait to be purified from the impurity of the blood that she bled during childbirth” 12:4 u7mi rc://*/ta/man/translate/figs-metonymy עַד־מְלֹ֖את יְמֵ֥י טָהֳרָֽ⁠הּ׃ 1 In these phrases, the author is using the term "days" to refer to a specific time, **the days of her purification**. He is doing this by association with the way a lifetime is made up of individual days. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “until the waiting time for her purification is ended” or “until the time she is waiting to be purified is complete”\n 12:5 coma שְׁבֻעַ֖יִם 1 Alternate translation: “for fourteen days” or "for 14 days" 12:5 b6pn וְ⁠שִׁשִּׁ֥ים יוֹם֙ וְ⁠שֵׁ֣שֶׁת יָמִ֔ים 1 Alternate translation: “And for 66 days” @@ -908,58 +906,48 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 12:7 q1wb rc://*/ta/man/translate/figs-explicit הַ⁠יֹּלֶ֔דֶת לַ⁠זָּכָ֖ר א֥וֹ לַ⁠נְּקֵבָֽה׃ 1 . Alternate translation: “the woman who births either a son or a daughter” 12:8 vh6a rc://*/ta/man/translate/figs-idiom וְ⁠אִם־לֹ֨א תִמְצָ֣א יָדָ⁠הּ֮ דֵּ֣י שֶׂה֒ 1 This expression is an idiom that refers to being unable to afford to offer an animal from one’s own flock animal or that was purchased. If your language uses a similar idiom, consider using it here. Otherwise, if it would be helpful in your language, consider stating the meaning plainly. See how you translated the similar expressions in [5:7](../05/07.md) and [5:11](../05/11.md). Alternate translation: “But if she cannot afford to offer her own flock animal or to purchase someone else’s” 12:8 mfay rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֥ר עָלֶ֛י⁠הָ הַ⁠כֹּהֵ֖ן 1 See how you translated the abstract noun **atonement** in [1:4](../01/04.md). However, in your translation, make it clear that the woman does not need atonement because of any sin on her part. Here, the sacrifices performed by the priest provide for the removal of impurity from the women—in this case, impurity acquired by the presence of blood discharging from the woman's body, not by any sin. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. -13:intro fn27 0 # Leviticus 13 General Notes\n\n## Religious and Cultural Concepts in This Chapter\n### Skin disease\n\nThis chapter addresses the ways a priest was to decide if a person had a skin disease, which would make a person unclean. This was important because these diseases could have easily spread among the people in the ancient Near East. This is also true concerning things growing on clothing or things that touch a person’s skin. (See: [[rc://*/tw/dict/bible/kt/priest]] and [[rc://*/tw/dict/bible/kt/clean]]) +13:intro fn27 0 # Leviticus 13 General Notes\n\n## Religious and Cultural Concepts in This Chapter\n\n### Skin disease\n\nThis chapter addresses the ways a priest was to decide if a person had a skin disease, causing a person to be unclean. This was important because these diseases could have easily spread among the people in the ancient Near East. This is also true concerning things growing on clothing or things that touch a person’s skin. (See: [[rc://*/tw/dict/bible/kt/priest]] and [[rc://*/tw/dict/bible/kt/clean]]) 13:1 e5bu rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹֽר׃ 1 The word translated as **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. 13:2 241f בְ⁠עוֹר־בְּשָׂר⁠וֹ֙ & בְ⁠עוֹר־בְּשָׂר֖⁠וֹ 1 Alternate translation: “on the skin of his body … on the skin of his body” -13:2 9hca rc://*/ta/man/translate/translate-unknown שְׂאֵ֤ת 1 This **swelling** refers to a portion of skin that has become inflamed, swollen, and unusually discolored. In some instances, it can be the symptom of an infectious skin disease. If your language has a word for this kind of skin condition, consider using it here. If not, use a generic expression. Alternate translation: “a raised spot of skin” or "a place that is swollen" -13:2 gkcq rc://*/ta/man/translate/grammar-connect-condition-hypothetical אָדָ֗ם כִּֽי־יִהְיֶ֤ה 1 The author of Leviticus uses this expression to introduce an imaginary situation to help explain how to apply this law. Use a natural method in your language for introducing an imaginary situation. Alternate translation: "If some man has" +13:2 9hca rc://*/ta/man/translate/translate-unknown שְׂאֵ֤ת 1 This **swelling** refers to a portion of skin that has become raised, inflamed, swollen, and unusually discolored. In some instances, it can be the symptom of an infectious skin disease. If your language has a word for this kind of skin condition, consider using it here. If not, use a generic expression. Alternate translation: “a raised spot of skin” or "a place that is swollen" +13:2 gkcq rc://*/ta/man/translate/grammar-connect-condition-hypothetical אָדָ֗ם כִּֽי־יִהְיֶ֤ה 1 To help explain how to apply this law, the author of Leviticus uses the expression **A man, when he has** to introduce an imaginary situation. Use a natural method in your language for introducing an imaginary situation. Alternate translation: "If some man has" 13:2 9og1 rc://*/ta/man/translate/translate-unknown סַפַּ֨חַת֙ 1 This **scab** refers to a discolored, hard, crusty portion of skin that forms over an opening in the skin during healing. In some instances, it can be the symptom of an infectious skin disease. If your language has a word for this kind of skin condition, consider using it here. If not, use a generic expression. Alternate translation: “a dry, rough crust” 13:2 pjf5 rc://*/ta/man/translate/figs-possession לְ⁠נֶ֣גַע צָרָ֑עַת 1 The expression **an infection of skin disease** uses the possessive form to describe a contagious skin disease that is characterized by the presence of certain symptoms—in this case, a visible infection. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “a likely symptom of a contagious skin condition” -13:2 bj45 rc://*/ta/man/translate/translate-unknown צָרָ֑עַת 1 The phrase **skin disease** may be commonly translated as “leprosy,” but, in terms of modern medicine, the phrase actually covers a large range of contagious skin diseases, not limited to the modern designation of Hansen’s disease, or leprosy. If your language has a word or expression that describes a wide range of infectious and sometimes deadly skin diseases, consider using it here. If not, consider using a generic expression. Alternate translation: “a contagious disease that affects people's skin” +13:2 bj45 rc://*/ta/man/translate/translate-unknown צָרָ֑עַת 1 The phrase **skin disease** may be commonly translated as “leprosy,” but, in terms of modern medicine, the phrase actually covers a large range of contagious skin diseases not limited to the modern designation of Hansen’s disease, better known as leprosy. If your language has a word or expression that describes a wide range of infectious and sometimes deadly skin diseases, consider using it here. If not, consider using a generic expression. Alternate translation: “a contagious disease that affects people's skin” 13:2 gy4s rc://*/ta/man/translate/figs-activepassive וְ⁠הוּבָא֙ אֶל־אַהֲרֹ֣ן הַ⁠כֹּהֵ֔ן 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “then someone shall bring him to Aaron the priest” -13:2 ukq4 אֶל־אַחַ֥ד מִ⁠בָּנָ֖י⁠ו 1 Alternate translation: “to one of his sons” -13:2 f6g5 אֶל־אַחַ֥ד מִ⁠בָּנָ֖י⁠ו 1 Alternate translation: “to one of Aaron’s sons” -13:3 vhk6 rc://*/ta/man/translate/figs-explicit וְ⁠שֵׂעָ֨ר בַּ⁠נֶּ֜גַע הָפַ֣ךְ ׀ לָבָ֗ן 1 The expression implies that the presence of **hair** on **the infection** that is **white** in color should indicate to the priest that the infection might be the symptom of an infectious skin disease. Specifically, **white** hair refers to hair that is discolored and unhealthy. If your language refers to unhealthy or diseased hair with a specific color, consider using that color here. If not, consider using a generic expression. Alternate translation: “and if the hair on the infection is unhealthy and looks diseased” -13:3 ra3g וּ⁠מַרְאֵ֤ה הַ⁠נֶּ֨גַע֙ עָמֹק֙ מֵ⁠ע֣וֹר בְּשָׂר֔⁠וֹ 1 Alternate translation: “and it looks as though it is deeper than the skin of his flesh” -13:3 r2in rc://*/ta/man/translate/figs-possession נֶ֥גַע צָרַ֖עַת ה֑וּא 1 See how you translated this expression in [13:2](../13/02.md). -13:4 0xrd וְ⁠עָמֹק֙ אֵין־מַרְאֶ֣⁠הָ מִן־הָ⁠ע֔וֹר 1 Alternate translation: “and it does not look deeper than the skin” +13:3 vhk6 rc://*/ta/man/translate/figs-explicit וְ⁠שֵׂעָ֨ר בַּ⁠נֶּ֜גַע הָפַ֣ךְ ׀ לָבָ֗ן 1 The expression implies that the presence of **hair** on **the infection** that is **white** in color should indicate to the priest that the infection might be the symptom of an infectious skin disease. Specifically, **white** hair refers to hair that is discolored and unhealthy in appearance. If your language refers to unhealthy or diseased hair with a specific color, consider using that color here. If not, consider using a generic expression. Alternate translation: “and if the hair on the infection looks diseased” +13:4 0xrd וְ⁠עָמֹק֙ אֵין־מַרְאֶ֣⁠הָ מִן־הָ⁠ע֔וֹר 1 Alternate translation: “and it does not look as though it is beneath the skin” or "and it does not appear to be under the skin"\n 13:4 5t1n rc://*/ta/man/translate/figs-explicit וְ⁠הִסְגִּ֧יר הַ⁠כֹּהֵ֛ן אֶת־הַ⁠נֶּ֖גַע 1 This expression implies the existence of a process of quarantining the person who has the infection for a period of time. This allows the infection to either heal itself or progress in a way that develops symptoms more easily identifiable as an infectious skin disease while preventing spread of the disease to others. You could include this information if that would be helpful to your readers. Alternate translation: “then, in order to better determine what is the cause of the infection, the priest shall isolate the infection” -13:4 bah5 rc://*/ta/man/translate/figs-metonymy אֶת־הַ⁠נֶּ֖גַע 1 Here, the expression **the infection** represents the whole person who has the infection. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the infected person” or “the person with the infection” +13:4 bah5 rc://*/ta/man/translate/figs-metonymy אֶת־הַ⁠נֶּ֖גַע 1 Here, the expression **the infection** represents the whole person who has the infection. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the infected person” or “the person who has the infection” 13:5 a6bj rc://*/ta/man/translate/translate-ordinal בַּ⁠יּ֣וֹם הַ⁠שְּׁבִיעִי֒ 1 The word **seventh** is the ordinal form of the number seven. Alternate translation: “on the last day of that weeklong period” -13:5 z468 rc://*/ta/man/translate/figs-idiom וְ⁠הִנֵּ֤ה הַ⁠נֶּ֨גַע֙ עָמַ֣ד 1 Here, **the infection stands** is an idiom that refers to **the infection** remaining as it was before the seven-day quarantine, not having spread or grown on the person’s skin. If your language has a similar expression, consider using it here. If, alternatively, this expression does not have this meaning in your language, consider using a generic expression. Alternate translation: “and look, the infection has remained as it was” +13:5 z468 rc://*/ta/man/translate/figs-idiom וְ⁠הִנֵּ֤ה הַ⁠נֶּ֨גַע֙ עָמַ֣ד 1 Here, **the infection stands** is an idiom that refers to the infection remaining as it was before the seven-day quarantine, not having spread or grown on the person’s skin. If your language has a similar expression, consider using it here. If, alternatively, this expression does not have this meaning in your language, consider using a generic expression. Alternate translation: “and look, the infection has remained as it was” or "and look, the infection is unchanged" 13:5 03gp rc://*/ta/man/translate/figs-metonymy בְּ⁠עֵינָ֔י⁠ו 1 Here, **eyes** represent the sight of a person and, by extension, their judgment or assessment. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “in his assessment” or “as far as he can determine” 13:5 mz02 rc://*/ta/man/translate/translate-ordinal שִׁבְעַ֥ת יָמִ֖ים שֵׁנִֽית׃ 1 This expression refers to a second seven-day period during which the person with the infection is to be quarantined from other people. The word **second** is the ordinal form of the number two. If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “for another seven days” -13:6 faap rc://*/ta/man/translate/translate-ordinal בַּ⁠יּ֣וֹם הַ⁠שְּׁבִיעִי֮ שֵׁנִית֒ 1 The word **seventh** is the ordinal form of the number seven, and **second** is the ordinal form of the number two. Alternate translation: “on the last day of that week-long period” +13:6 faap rc://*/ta/man/translate/translate-ordinal בַּ⁠יּ֣וֹם הַ⁠שְּׁבִיעִי֮ שֵׁנִית֒ 1 The word **seventh** is the ordinal form of the number seven, and **second** is the ordinal form of the number two. Alternate translation: “on the last day of the additional week-long period” 13:6 nznn rc://*/ta/man/translate/figs-explicit וְ⁠הִנֵּה֙ כֵּהָ֣ה הַ⁠נֶּ֔גַע 1 For the infection to have **faded** implies that it has reduced in size and become dimmer in color. If this meaning would not be clear to your readers, consider stating the meaning plainly. Alternate translation: “and indeed, the infection has reduced in size and the color of the infection is closer to the person’s normal skin color” -13:6 vsio rc://*/ta/man/translate/translate-symaction וְ⁠כִבֶּ֥ס בְּגָדָ֖י⁠ו וְ⁠טָהֵֽר׃ 1 Here, a person is to wash his or her clothes not in order to be physically clean but so as to become religiously and ceremonially clean. If your language has a special word that refers to washing clothing for a religious (and not hygienic) purpose, consider using it here. If not, use a generic expression. Alternate translation: “and he shall clean his clothing, and he will be ritually clean” +13:6 vsio rc://*/ta/man/translate/translate-symaction וְ⁠כִבֶּ֥ס בְּגָדָ֖י⁠ו וְ⁠טָהֵֽר׃ 1 Here, a person is to wash his or her clothes to become religiously and ceremonially clean, not in order to be physically clean. If your language has a special word that refers to washing clothing for a religious (and not hygienic) purpose, consider using it here. If not, use a generic expression. Alternate translation: “and he shall clean his clothing, and he will be ritually clean” 13:7 1w5l rc://*/ta/man/translate/figs-reduplication וְ⁠אִם־פָּשֹׂ֨ה תִפְשֶׂ֤ה הַ⁠מִּסְפַּ֨חַת֙ בָּ⁠ע֔וֹר 1 This expression repeats the verb **spread** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “But if the scab spreads to a larger area on the skin” 13:7 zwp6 rc://*/ta/man/translate/grammar-connect-condition-hypothetical וְ⁠אִם־פָּשֹׂ֨ה 1 The author of Leviticus uses the expression **But if** to introduce an imaginary situation to help explain what could happen. Use a natural method in your language for introducing an imaginary situation. Alternate translation: “But supposing that, spreading” -13:7 dy1n אַחֲרֵ֧י הֵרָאֹת֛⁠וֹ אֶל־הַ⁠כֹּהֵ֖ן לְ⁠טָהֳרָת֑⁠וֹ 1 Alternate translation: “after he appeared to the priest and was pronounced clean” -13:7 sw6k וְ⁠נִרְאָ֥ה שֵׁנִ֖ית אֶל־הַ⁠כֹּהֵֽן 1 Alternate translation: “then he shall go to the priest a second time” 13:7 hm39 rc://*/ta/man/translate/translate-ordinal שֵׁנִ֖ית 1 The word **second** is the ordinal form of the number two. Alternate translation: “again” -13:8 lsj4 צָרַ֥עַת הִֽוא 1 Alternate translation: “The scab is determined to be the symptom of an infectious skin disease” 13:9 3m0t rc://*/ta/man/translate/figs-gendernotations בְּ⁠אָדָ֑ם 1 Although the term **man** is masculine, it is being used the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “on a person” 13:9 f447 rc://*/ta/man/translate/figs-activepassive וְ⁠הוּבָ֖א אֶל־הַ⁠כֹּהֵֽן׃ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “then someone must bring him to the priest” 13:10 ipjz rc://*/ta/man/translate/figs-explicit וְ⁠הִ֕יא הָפְכָ֖ה שֵׂעָ֣ר לָבָ֑ן 1 The expression implies that the presence of **hair** on the **swelling** that is **white** in color should indicate to the priest that the swelling might be the symptom of an infectious skin disease. Specifically, **white** hair refers to hair that is discolored and unhealthy. If your language refers to unhealthy or diseased hair with a specific color, consider using that color here. If not, consider using a generic expression. Alternate translation: “and if the hair on the swelling is unhealthy and looks diseased” -13:10 y3fz וּ⁠מִֽחְיַ֛ת בָּשָׂ֥ר חַ֖י בַּ⁠שְׂאֵֽת׃ 1 Alternate translation: “and raw skin or an open sore is on the swelling” -13:12 c7er rc://*/ta/man/translate/figs-reduplication וְ⁠אִם־פָּר֨וֹחַ תִּפְרַ֤ח הַ⁠צָּרַ֨עַת֙ בָּ⁠ע֔וֹר 1 This expression repeats the verb **breaking out** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “But if the skin disease breaks out aggressively on the skin” -13:12 8uli rc://*/ta/man/translate/figs-metonymy אֵ֚ת כָּל־ע֣וֹר הַ⁠נֶּ֔גַע 1 Here, the expression **the infection** represents the whole person who has the infection. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “all the skin of the infected person” or “all the skin of the person with the infection” +13:10 y3fz וּ⁠מִֽחְיַ֛ת בָּשָׂ֥ר חַ֖י בַּ⁠שְׂאֵֽת׃ 1 Alternate translation: “and raw skin is on the swelling” +13:12 c7er rc://*/ta/man/translate/figs-reduplication וְ⁠אִם־פָּר֨וֹחַ תִּפְרַ֤ח הַ⁠צָּרַ֨עַת֙ בָּ⁠ע֔וֹר 1 The author repeats the verb **breaking out** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “But if the skin disease breaks out aggressively on the skin” +13:12 8uli rc://*/ta/man/translate/figs-metonymy אֵ֚ת כָּל־ע֣וֹר הַ⁠נֶּ֔גַע 1 Here, **the infection** represents the whole person who has the infection. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “all the skin of the infected person” or “all the skin of the person with the infection” 13:12 g4cy rc://*/ta/man/translate/figs-merism מֵ⁠רֹאשׁ֖⁠וֹ וְ⁠עַד־רַגְלָ֑י⁠ו 1 The expression refers to all of the person by naming the parts that are at the extreme ends of it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the entire person” 13:12 a6s0 rc://*/ta/man/translate/figs-metonymy לְ⁠כָל־מַרְאֵ֖ה עֵינֵ֥י הַ⁠כֹּהֵֽן׃ 1 Here, **eyes** represent the sight of a person and, by extension, their judgment or assessment. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the whole appearance, as far as the priest can see” or “the whole appearance, as the priest judges” 13:13 3i5v rc://*/ta/man/translate/figs-metonymy וְ⁠טִהַ֖ר אֶת־הַ⁠נָּ֑גַע 1 Here, the expression **the infection** represents the whole person who has the infection. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “Then he shall pronounce the infected person clean” 13:13 ba0s כֻּלּ֛⁠וֹ הָפַ֥ךְ לָבָ֖ן 1 Alternate translation: “All of the person's infected skin has naturally fallen off, leaving uninfected, white skin in its place” 13:14 1h8u וּ⁠בְ⁠י֨וֹם הֵרָא֥וֹת בּ֛⁠וֹ בָּשָׂ֥ר חַ֖י 1 Alternate translation: “But if ever living flesh appears on him” 13:15 50li rc://*/ta/man/translate/figs-metonymy הַ⁠בָּשָׂ֥ר הַ⁠חַ֛י טָמֵ֥א ה֖וּא 1 Here, the expression **the living flesh** represents the whole person who has raw skin or an open sore. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “The person with the raw skin or open sore is unclean” -13:16 6vbo וְ⁠נֶהְפַּ֣ךְ לְ⁠לָבָ֑ן 1 Alternate translation: “but it has turned white” 13:16 nwg6 rc://*/ta/man/translate/figs-explicit וְ⁠נֶהְפַּ֣ךְ לְ⁠לָבָ֑ן 1 Here, **turned to white** implies that if the priest sees **white** skin all over the person's body, then the **living flesh**, that is, the raw skin, may be healing naturally. The infected skin may be falling off naturally, leaving white, new skin in its place. If this meaning would not be clear in your language, it may be helpful to clarify it for your readers in a footnote or in the text of your translation. See how you handled the presence of **white** skin in [13:13](../13/13.md). -13:18 54a7 וּ⁠בָשָׂ֕ר כִּֽי־יִהְיֶ֥ה בֽ⁠וֹ־בְ⁠עֹר֖⁠וֹ שְׁחִ֑ין 1 Alternate translation: “But when someone has a boil on their skin” -13:18 kw5i rc://*/ta/man/translate/translate-unknown שְׁחִ֑ין 1 A **boil** is a painful, discolored, swollen area on the skin that is infected. In some instances, it can be the symptom of an infectious skin disease. If your language has a word for this kind of skin condition, consider using it here. If not, use a generic expression. Alternate translation: “an abscess” -13:18 9fao rc://*/ta/man/translate/figs-activepassive וְ⁠נִרְפָּֽא׃ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “but it got better and healed” -13:19 qgn2 rc://*/ta/man/translate/figs-possession בִּ⁠מְק֤וֹם הַ⁠שְּׁחִין֙ 1 Here Leviticus is using the possessive form to describe a ** place** that is characterized by the **boil**. The expression **the place of the boil** refers to the spot on the skin where the boil was previously. If your language would not use the possessive form for this, you could use a generic expresson. Alternate translation: “where the boil had been” or "where the boil was previously" -13:19 gc9j rc://*/ta/man/translate/figs-activepassive וְ⁠נִרְאָ֖ה אֶל־ הַ⁠כֹּהֵֽן 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “then he shall show it to the priest” or “then he shall go to the priest” -13:20 b1gp וְ⁠הִנֵּ֤ה מַרְאֶ֨⁠הָ֙ שָׁפָ֣ל מִן־הָ⁠ע֔וֹר 1 Alternate translation: “and look, it seems to be deeper than the skin” +13:18 kw5i rc://*/ta/man/translate/translate-unknown שְׁחִ֑ין 1 A **boil** is a painful, discolored, swollen area on the skin that contains infection. In some instances, it can be the symptom of an infectious skin disease. If your language has a word for this kind of skin condition, consider using it here. If not, use a generic expression. Alternate translation: “an abscess” +13:18 9fao rc://*/ta/man/translate/figs-activepassive וְ⁠נִרְפָּֽא׃ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and it returned to good health” +13:19 qgn2 rc://*/ta/man/translate/figs-possession בִּ⁠מְק֤וֹם הַ⁠שְּׁחִין֙ 1 Here Leviticus is using the possessive form to describe a ** place** that is characterized by the **boil**. The expression **the place of the boil** refers to the spot on the skin where the boil was previously. If your language would not use the possessive form for this, you could use a generic expresson. Alternate translation: “where the boil had been” or "where the boil was previously located" +13:19 gc9j rc://*/ta/man/translate/figs-activepassive וְ⁠נִרְאָ֖ה אֶל־ הַ⁠כֹּהֵֽן 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “then he shall show it to the priest" 13:20 cvbr וּ⁠שְׂעָרָ֖⁠הּ הָפַ֣ךְ לָבָ֑ן 1 Alternate translation: “and if the hair on the swelling or the bright spot is unhealthy and looks diseased” -13:20 lsou rc://*/ta/man/translate/grammar-connect-logic-result נֶֽגַע־צָרַ֥עַת הִ֖וא בַּ⁠שְּׁחִ֥ין פָּרָֽחָה׃ 1 This expression refers to the instruction that after the priest observes the symptoms, the priest shoujld pronounce the person unclean. Don't imply that the disease is the result of the priest's pronouncement. Rather, the disease is the reason, and the pronouncement is the result. Use a connector in your language that makes it clear that what follows is a result of what came before. Alternate translation: “The symptoms indicate that it is an infection of skin disease that has broken out in the boil” +13:20 lsou rc://*/ta/man/translate/grammar-connect-logic-result נֶֽגַע־צָרַ֥עַת הִ֖וא בַּ⁠שְּׁחִ֥ין פָּרָֽחָה׃ 1 This expression refers to the instruction that after the priest observes the symptoms, the priest should pronounce the person unclean. Don't imply that the disease is the result of the priest's pronouncement. Rather, the disease is the reason, and the pronouncement is the result. Use a connector in your language that makes it clear that what follows is a result of what came before. Alternate translation: “The symptoms indicate that it is an infection of skin disease that has broken out in the boil” 13:21 k5ud rc://*/ta/man/translate/writing-pronouns וְ⁠אִ֣ם ׀ יִרְאֶ֣⁠נָּה הַ⁠כֹּהֵ֗ן 1 Here, **it** refers to the white swelling or bright spot on the skin. It may be helpful to clarify this for your readers. Alternate translation: “And if the priest sees the bright spot or the swelling” 13:21 opf5 וּ⁠שְׁפָלָ֥ה אֵינֶ֛⁠נָּה מִן־הָ⁠ע֖וֹר 1 Alternate translation: “and it is not deeper than the surface of the skin” 13:22 qh4i rc://*/ta/man/translate/figs-reduplication וְ⁠אִם־פָּשֹׂ֥ה תִפְשֶׂ֖ה בָּ⁠ע֑וֹר 1 This expression repeats the verb **spread** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “But if it spreads aggressively on the skin” @@ -971,7 +959,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 13:24 w8u3 מִֽחְיַ֣ת הַ⁠מִּכְוָ֗ה 1 Alternate translation: “the new skin on the burn site” 13:25 z79b וְ⁠הִנֵּ֣ה נֶהְפַּךְ֩ שֵׂעָ֨ר לָבָ֜ן 1 Alternate translation: “and look, the hair appears to be unhealthy and diseased” 13:25 gi69 וּ⁠מַרְאֶ֨⁠הָ֙ עָמֹ֣ק מִן־הָ⁠ע֔וֹר 1 Alternate translation: “and it appears to be deeper than the skin” -13:25 lnka rc://*/ta/man/translate/figs-explicit צָרַ֣עַת הִ֔וא & נֶ֥גַע צָרַ֖עַת הִֽוא 1 Alternate translation: “The discolored raw skin is actually a symptom of an infectious skin disease” +13:25 lnka צָרַ֣עַת הִ֔וא & נֶ֥גַע צָרַ֖עַת הִֽוא 1 Alternate translation: “The discolored raw skin is actually a symptom of an infectious skin disease” 13:26 a2pm rc://*/ta/man/translate/writing-pronouns וְ⁠אִ֣ם ׀ יִרְאֶ֣⁠נָּה הַ⁠כֹּהֵ֗ן 1 Here, **it** refers to the raw skin that grows on the burn on the person’s skin. It may be helpful to clarify this for your readers. Alternate translation: “But if the priest sees the discolored, raw skin growing on the burn” 13:26 mdm4 וּ⁠שְׁפָלָ֥ה אֵינֶ֛⁠נָּה מִן־הָ⁠ע֖וֹר 1 Alternate translation: “and it is not deeper than the skin” 13:26 bg0x וְ⁠הִ֣וא כֵהָ֑ה 1 Alternate translation: “but it has reduced in size and its color is closer to the person’s normal skin color” @@ -998,54 +986,52 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 13:33 hon1 rc://*/ta/man/translate/translate-ordinal שִׁבְעַ֥ת יָמִ֖ים שֵׁנִֽית׃ 1 The word **second** is the ordinal form of the number two. Alternate translation: “for seven days once again” 13:34 zs1e rc://*/ta/man/translate/translate-ordinal בַּ⁠יּ֣וֹם הַ⁠שְּׁבִיעִ֗י 1 The word **seventh** is the ordinal form of the number seven. Alternate translation: “on the last day of that week-long period” 13:34 ecis rc://*/ta/man/translate/figs-abstractnouns וּ⁠מַרְאֵ֕⁠הוּ אֵינֶ֥⁠נּוּ עָמֹ֖ק מִן־הָ⁠ע֑וֹר 1 Alternate translation: “and it does not look as though it is deeper than the skin” -13:34 1r0b rc://*/ta/man/translate/translate-symaction וְ⁠כִבֶּ֥ס בְּגָדָ֖י⁠ו 1 As the General Introduction to this chapter discusses, a person was to wash his or her clothes not only to be physically clean but also as to become religiously and ceremonially clean. If your language has a special word that refers to washing clothing for a religious (and not hygienic) purpose, consider using it here. If not, use a generic expression. Alternate translation: “and he shall clean his clothing” +13:34 1r0b rc://*/ta/man/translate/translate-symaction וְ⁠כִבֶּ֥ס בְּגָדָ֖י⁠ו 1 As the General Introduction to this chapter discusses, a person was to wash his or her clothes not only to be physically clean but also as to become religiously and ceremonially clean. If your language has a special word that refers to washing clothing for a religious (and not hygienic) purpose, consider using it here. If not, use a generic expression. Alternate translation: “and he shall clean his clothing will water” 13:35 ewms rc://*/ta/man/translate/figs-reduplication וְ⁠אִם־פָּשֹׂ֥ה יִפְשֶׂ֛ה הַ⁠נֶּ֖תֶק בָּ⁠ע֑וֹר 1 This expression repeats the verb **spread** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “But if the scall has spread aggressively on the skin” 13:37 a5fe rc://*/ta/man/translate/figs-metonymy בְּ⁠עֵינָי⁠ו֩ 1 Here, **eyes** represent the sight of a person and, by extension, their judgment or assessment. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. See how you translated this expression in [13:5](../13/05.md). Alternate translation: “in his assessment” or “in his best judgment” -13:37 bpkw rc://*/ta/man/translate/figs-idiom עָמַ֨ד הַ⁠נֶּ֜תֶק 1 This expression is an idiom that refers to the **scall** remaining unchanged (as opposed to spreading aggressively). If your language has a similar expression, consider using it here. If, alternatively, the meaning of this expression would not be clear to your readers, consider stating the meaning plainly. Alternate translation: “the scall has not changed or spread at all” or “the scall has remained as it was” +13:37 bpkw rc://*/ta/man/translate/figs-idiom עָמַ֨ד הַ⁠נֶּ֜תֶק 1 The **scall stands** is an idiom that refers to the **scall** remaining unchanged (as opposed to spreading aggressively). If your language has a similar expression, consider using it here. If, alternatively, the meaning of this expression would not be clear to your readers, consider stating the meaning plainly. Alternate translation: “the scall has not changed or spread at all” or “the scall has remained as it was” 13:37 4e3s וְ⁠שֵׂעָ֨ר שָׁחֹ֧ר 1 Alternate translation: “and healthy hair” 13:37 p95b rc://*/ta/man/translate/figs-activepassive נִרְפָּ֥א הַ⁠נֶּ֖תֶק 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “then the scall has healed” 13:38 ig4x וְ⁠אִישׁ֙ אֽוֹ־אִשָּׁ֔ה כִּֽי־יִהְיֶ֥ה בְ⁠עוֹר־בְּשָׂרָ֖⁠ם בֶּהָרֹ֑ת 1 Alternate translation: “And when a man or a woman has bright spots on the skin of his or her body” -13:39 c13i כֵּה֣וֹת לְבָנֹ֑ת 1 Alternate translation: “are a faded white” -13:39 v8r7 בֹּ֥הַק ה֛וּא 1 Alternate translation: “the bright spots are actually symptoms of a benign rash” 13:40 jez2 rc://*/ta/man/translate/grammar-connect-condition-hypothetical וְ⁠אִ֕ישׁ כִּ֥י יִמָּרֵ֖ט רֹאשׁ֑⁠וֹ 1 The author of Leviticus uses the expression **And a man, when** to introduce an imaginary situation to help explain how to apply this law. Use a natural method in your language for introducing an imaginary situation. Alternate translation: "If some man loses the hair from the top of his head" 13:40 opks rc://*/ta/man/translate/figs-idiom כִּ֥י יִמָּרֵ֖ט רֹאשׁ֑⁠וֹ 1 This expression is an idiom. It does not refer to shaving one’s head intentionally but to the natural process of male balding, specifically of balding on the back of one’s head (that is, on the crown of the head). If your language has a similar expression that refers generally to balding, consider using it here. If, alternatively, the meaning of this expression would not be clear to your readers, consider stating the meaning plainly. Alternate translation: “when he becomes bald naturally” 13:40 ucyg קֵרֵ֥חַ ה֖וּא 1 Alternate expression: “he is losing the hair from the crown of his head in a natural way” -13:41 n4l5 rc://*/ta/man/translate/figs-idiom יִמָּרֵ֖ט רֹאשׁ֑⁠וֹ 1 As in the previous verse, this expression is an idiom. It does not refer to shaving one’s head intentionally but to the natural process of male balding, specifically of balding on the front of one’s head (that is, on the hairline). If your language has a similar expression that refers generally to balding, consider using it here. If, alternatively, the meaning of this expression would not be clear to your readers, consider stating the meaning plainly. Alternate translation: “he loses the hair of his head” +13:41 n4l5 יִמָּרֵ֖ט רֹאשׁ֑⁠וֹ 1 Alternate translation: “he loses the hair of his head” 13:41 c1wc rc://*/ta/man/translate/figs-idiom מִ⁠פְּאַ֣ת פָּנָ֔י⁠ו 1 The expression **the corners of his face** is an idiom that refers to one’s hairline on the front of their face. If your language has a similar expression, consider using it here. If, alternatively, the meaning of this expression would not be clear to your readers, consider stating the meaning plainly. Alternate translation: “on the hairline of his forehead” 13:43 8kk7 כְּ⁠מַרְאֵ֥ה צָרַ֖עַת ע֥וֹר בָּשָֽׂר׃ 1 Alternate translation: “like the appearance of a skin disease that presents itself on a person’s body” 13:44 hl37 rc://*/ta/man/translate/figs-possession אִישׁ־ צָר֥וּעַ ה֖וּא 1 The expression **man of skin disease** uses the possessive form to describe a man who has contracted this kind of infectious skin disease. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “The man has contracted a skin disease” -13:44 1nuy rc://*/ta/man/translate/figs-reduplication טַמֵּ֧א יְטַמְּאֶ֛⁠נּוּ הַ⁠כֹּהֵ֖ן 1 This expression repeats the verb **being unclean** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “The priest shall certainly pronounce him unclean” +13:44 1nuy rc://*/ta/man/translate/figs-reduplication טַמֵּ֧א יְטַמְּאֶ֛⁠נּוּ הַ⁠כֹּהֵ֖ן 1 This expression repeats the word **unclean** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “The priest shall certainly pronounce him unclean” 13:44 5opp rc://*/ta/man/translate/figs-possession בְּ⁠רֹאשׁ֥⁠וֹ נִגְעֽ⁠וֹ׃ 1 This expression uses the possessive form to describe the person’s **head** that has contracted the **infection**. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “because of his infected head” 13:45 w6dp וְ⁠הַ⁠צָּר֜וּעַ אֲשֶׁר־בּ֣⁠וֹ הַ⁠נֶּ֗גַע בְּגָדָ֞י⁠ו 1 Alternate translation: “But the person who has a skin disease and the infection is on his clothes” 13:45 69s0 rc://*/ta/man/translate/writing-pronouns יִהְי֤וּ פְרֻמִים֙ 1 Here, **they** refers to the person’s infected clothes. It may be helpful to clarify this for your readers. Alternate translation: “the person’s infected clothes shall be torn” 13:45 io37 rc://*/ta/man/translate/figs-activepassive יִהְי֤וּ פְרֻמִים֙ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “he must tear his clothes” 13:45 bmwv rc://*/ta/man/translate/figs-activepassive וְ⁠רֹאשׁ⁠וֹ֙ יִהְיֶ֣ה פָר֔וּעַ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and he shall let his head be unbound” or "he shall unbind his head" 13:45 m9a8 rc://*/ta/man/translate/figs-metonymy וְ⁠רֹאשׁ⁠וֹ֙ יִהְיֶ֣ה פָר֔וּעַ 1 Here, **head** represents the hair of one’s head. Consequently, the expression **his head shall be unbound** refers to letting one’s long hair hang down loose and untied. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and his long hair shall hang down loose and untied” -13:45 3rtk rc://*/ta/man/translate/translate-symaction וְ⁠עַל־שָׂפָ֖ם יַעְטֶ֑ה 1 Covering over one’s **mustache** is a symbolic action to show one’s public shame. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote. Alternate translation: “and he shall cover his mustache in order to express his shame” -13:45 8q76 rc://*/ta/man/translate/figs-genericnoun שָׂפָ֖ם 1 Here, **the mustache** does not refer to a specific mustache but to the infected person’s facial hair. In this way, it represents the upper lip generally. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “his mustache” or “his upper lip” -13:46 82vv rc://*/ta/man/translate/figs-metonymy כָּל־יְמֵ֞י אֲשֶׁ֨ר הַ⁠נֶּ֥גַע בּ֛⁠וֹ 1 In these phrases, the author is using the term, "days," to refer to a specific time, **the days of her purification**. He is doing this by association with the way a lifetime is made up of individual days. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “During the time that he has the infection”\n +13:45 3rtk rc://*/ta/man/translate/translate-symaction וְ⁠עַל־שָׂפָ֖ם יַעְטֶ֑ה 1 Covering over one’s **mustache** is a symbolic action to show one’s public shame. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote. Alternate translation: “and he shall cover his mustache to express his shame” +13:45 8q76 rc://*/ta/man/translate/figs-genericnoun שָׂפָ֖ם 1 Here, **the mustache** does not refer to a specific mustache but to the infected person’s facial hair. In this way, it represents the upper lip generally. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “any facial hair” or “any upper lip” +13:46 82vv rc://*/ta/man/translate/figs-metonymy כָּל־יְמֵ֞י אֲשֶׁ֨ר הַ⁠נֶּ֥גַע בּ֛⁠וֹ 1 In these phrases, the author is using the term "days" to refer to a specific time, **the days that the infection is on him**. He is doing this by association with the way a lifetime is made up of individual days. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “During the time that he has the infection”\n 13:46 zw43 מִ⁠ח֥וּץ לַֽ⁠מַּחֲנֶ֖ה 1 Alternate translation: “shall be away from the location where everyone else lives” -13:47 yjv7 וְ⁠הַ⁠בֶּ֕גֶד כִּֽי־ יִהְיֶ֥ה ב֖⁠וֹ נֶ֣גַע צָרָ֑עַת 1 Alternate translation: “But when the clothing has the infection of disease on it” +13:47 yjv7 וְ⁠הַ⁠בֶּ֕גֶד כִּֽי־ יִהְיֶ֥ה ב֖⁠וֹ נֶ֣גַע צָרָ֑עַת 1 Alternate translation: “But when the clothing carries and spreads the disease” 13:47 1c2v rc://*/ta/man/translate/figs-genericnoun וְ⁠הַ⁠בֶּ֕גֶד 1 The expression **the clothing** refers to all clothing in general, not one piece of clothing in particular. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “But any piece of clothing” -13:47 llaj rc://*/ta/man/translate/figs-possession נֶ֣גַע צָרָ֑עַת 1 Although this expression is the same as the one used previously for infections aspects infectious skin diseases, here the issue is with infections that affect clothing and other household objects. Consequently, this expression likely refers to infectious molds or mildews. If your language has an expression that can describe both skin diseases and these kinds of molds and mildews, consider using it here. If not, consider using a generic expression. Alternate translation: “an infectious mold or mildew” -13:47 ifwg rc://*/ta/man/translate/translate-unknown בְּ⁠בֶ֣גֶד צֶ֔מֶר 1 This **wool** is the shorn hair of sheep, goats, or similar animals. It is used in the production of textiles for clothing and blankets. If your language has a word for this kind of material, consider using it here. If not, consider using a generic expression. Alternate translation: “on clothing of woolen fabric” +13:47 llaj rc://*/ta/man/translate/figs-possession נֶ֣גַע צָרָ֑עַת 1 Although this expression is the same as the one used previously for contagious aspects of infectious skin diseases, here the issue is with infections that can be spread on clothing and other household objects. Consequently, this expression likely refers to infectious molds or mildews. If your language has an expression that can describe both skin diseases and these kinds of molds and mildews, consider using it here. If not, consider using a generic expression. Alternate translation: “an infectious mold or mildew” +13:47 ifwg rc://*/ta/man/translate/translate-unknown בְּ⁠בֶ֣גֶד צֶ֔מֶר 1 This **wool** is the shorn hair of sheep, goats, or similar animals. Wool is used in the production of textiles for warm clothing and blankets. If your language has a word for this kind of material, consider using it here. If not, consider using a generic expression. Alternate translation: “on clothing of woolen fabric” 13:47 k0l6 rc://*/ta/man/translate/translate-unknown בְּ⁠בֶ֥גֶד פִּשְׁתִּֽים׃ 1 See how you translated this type of clothing in [6:10](../06/10.md). 13:48 7oc6 rc://*/ta/man/translate/translate-unknown א֤וֹ בִֽ⁠שְׁתִי֙ א֣וֹ בְ⁠עֵ֔רֶב לַ⁠פִּשְׁתִּ֖ים וְ⁠לַ⁠צָּ֑מֶר 1 The words **warp** and **woof** refer to a structure used in weaving and the production of textiles. Specifically, **warp** refers to the threads that run vertically, or up and down, and **woof** (or weft) refers to the threads that run horizontally, or from side to side. If your language has an expression for this kind of weaving structure, consider using it here. If not, consider using a generic expression. Alternate translation: “or on linen or woolen threads that are being woven together on a loom” 13:48 8cf6 rc://*/ta/man/translate/figs-genericnoun לַ⁠פִּשְׁתִּ֖ים 1 Here, **the linen** does not refer to a specific piece of fabric, but to any linen product generally. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “of any linen that you are weaving” 13:48 1jrn rc://*/ta/man/translate/figs-genericnoun וְ⁠לַ⁠צָּ֑מֶר 1 Here, **the wool** does not refer to a specific piece of wool, but to any woolen product generally. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “of any wool that you are weaving” -13:48 ww38 rc://*/ta/man/translate/figs-possession בְּ⁠כָל־ מְלֶ֥אכֶת עֽוֹר 1 The expression **any work of leather** uses the possessive form to describe an object that has been made out of **leather**. This includes a large variety of items such as belts, bags, saddles, straps, etc. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “on anything that has been made of leather” or “on any piece of leatherwork” -13:49 xozo rc://*/ta/man/translate/figs-explicit כְּלִי־ ע֔וֹר 1 The expression **articles of leather** implies that something useful has been made from an animal hide or skin. It may refer to the same leatherwork that the previous verse called “any work of leather.” If this meaning would not be clear in your language, consider stating the meaning plainly. Alternate translation: “helpful things made of leather” or “leatherwork” -13:49 pl1e נֶ֥גַע צָרַ֖עַת ה֑וּא 1 Alternate translation: “The infection on the material is actually a sign of an infection of skin disease” -13:49 xcr7 rc://*/ta/man/translate/figs-activepassive וְ⁠הָרְאָ֖ה אֶת־הַ⁠כֹּהֵֽן׃ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “And the owner of the fabric must show it to the priest” +13:48 ww38 rc://*/ta/man/translate/figs-possession בְּ⁠כָל־ מְלֶ֥אכֶת עֽוֹר 1 The expression **any work of leather** uses the possessive form to describe an object made of leather. This includes a large variety of items such as belts, bags, saddles, straps, etc. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “on anything that has been made of leather” or “on any piece of leatherwork” +13:49 xozo rc://*/ta/man/translate/figs-explicit כְּלִי־ ע֔וֹר 1 The expression **articles of leather** implies that something useful has been made from an animal hide or skin. It may refer to the same leatherwork that the previous verse called “any work of leather.” If this meaning would not be clear in your language, consider stating the meaning plainly. Alternate translation: “useful things made of leather” or “leatherwork” +13:49 pl1e נֶ֥גַע צָרַ֖עַת ה֑וּא 1 Alternate translation: “the infection on the material is actually an indication of infectious disease” +13:49 xcr7 rc://*/ta/man/translate/figs-activepassive וְ⁠הָרְאָ֖ה אֶת־הַ⁠כֹּהֵֽן׃ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “And the owner of the fabric should show it to the priest” 13:50 7sq6 rc://*/ta/man/translate/figs-metonymy אֶת־הַ⁠נֶּ֖גַע 1 Here, the expression **the infection** represents the whole article of clothing, thread of fabric, or leatherwork that has mold or mildew on it. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the infected item” or “the item with the infection on it” 13:51 b5hr rc://*/ta/man/translate/translate-ordinal בַּ⁠יּ֣וֹם הַ⁠שְּׁבִיעִ֗י 1 The word **seventh** is the ordinal form of the number seven. Alternate translation: “on the last day of that week-long period” 13:51 un4x rc://*/ta/man/translate/figs-activepassive לְ⁠כֹ֛ל אֲשֶׁר־יֵעָשֶׂ֥ה הָ⁠ע֖וֹר לִ⁠מְלָאכָ֑ה 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “of anything that someone made of leather” 13:51 fo9z rc://*/ta/man/translate/translate-unknown צָרַ֧עַת מַמְאֶ֛רֶת הַ⁠נֶּ֖גַע טָמֵ֥א הֽוּא׃ 1 A **malignant disease** is a condition of health or wholeness which tends to lead to deterioration or death. It is a condition which causes injury and tends to spread. Because of its connection with death, any malignant disease would cause the bearer of that disease to be declared **unclean.** Alternate translation: "the infection will threaten the wellbeing of all who come in contact with it, so the material is judged to be unclean" 13:52 wttq rc://*/ta/man/translate/grammar-connect-logic-result כִּֽי־ צָרַ֤עַת מַמְאֶ֨רֶת֙ הִ֔וא 1 The word translated as **because** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “because the infection could spread and harm others” -13:52 r25j rc://*/ta/man/translate/figs-activepassive בָּ⁠אֵ֖שׁ תִּשָּׂרֵֽף 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “He shall totally destroy the item with fire” +13:52 r25j rc://*/ta/man/translate/figs-activepassive בָּ⁠אֵ֖שׁ תִּשָּׂרֵֽף 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “He shall burn it with fire” 13:52 vvpc rc://*/ta/man/translate/figs-extrainfo בָּ⁠אֵ֖שׁ תִּשָּׂרֵֽף 1 This expression contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. See how you handled the similar expression in [7:17](../07/17.md). Alternate translation: “It shall be completely burned” 13:54 zq9x rc://*/ta/man/translate/figs-ellipsis וְ⁠צִוָּה֙ הַ⁠כֹּהֵ֔ן 1 This expression leaves out some of the words that in many languages a sentence would need in order to be complete. Here, the **priest** is telling the people what to do with household items that were infected with mold or mildew. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “then the priest shall command the people what they must do” -13:54 hcm6 אֵ֥ת אֲשֶׁר־בּ֖⁠וֹ הַ⁠נָּ֑גַע 1 Alternate translation: “whatever item has the mold or mildew on it” +13:54 hcm6 אֵ֥ת אֲשֶׁר־בּ֖⁠וֹ הַ⁠נָּ֑גַע 1 Alternate translation: “whichever item has the mold or mildew on it” 13:54 3n2o rc://*/ta/man/translate/translate-ordinal שִׁבְעַת־ יָמִ֖ים שֵׁנִֽית׃ 1 The word **second** is the ordinal form of the number two. Alternate translation: “for seven days once again” 13:55 wsk2 rc://*/ta/man/translate/figs-activepassive אַחֲרֵ֣י ׀ הֻכַּבֵּ֣ס אֶת־הַ⁠נֶּ֗גַע 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “after the item’s owner has washed the infection” 13:55 q6dh rc://*/ta/man/translate/figs-idiom וְ֠⁠הִנֵּה לֹֽא־הָפַ֨ךְ הַ⁠נֶּ֤גַע אֶת־עֵינ⁠וֹ֙ 1 The expression **turned its eye** is an idiom that refers to the appearance of the infection changing. In other words, for an infection to have **turned its eye** is for that infection to have changed its appearance, likely by spreading or changing color. If your language has a similar expression, consider using it here. If not, consider using a generic expression. Alternate translation: “and note, the infection appears to be unchanged” @@ -1056,25 +1042,24 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 13:56 j9p7 וְ⁠הִנֵּה֙ כֵּהָ֣ה הַ⁠נֶּ֔גַע 1 Alternate translation: “and look, the infection has reduced in size and the color of the infection is closer to the item's normal color” 13:56 h4my rc://*/ta/man/translate/figs-activepassive אַחֲרֵ֖י הֻכַּבֵּ֣ס אֹת֑⁠וֹ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “after the owner of the item washed it” 13:56 hktj rc://*/ta/man/translate/writing-pronouns וְ⁠קָרַ֣ע אֹת֗⁠וֹ 1 Here, **it** refers to the portion of the item that has the infectious mold or mildew on it. It may be helpful to clarify this for your readers. Alternate translation: “then he shall tear the infected portion of the item” -13:57 kmmz rc://*/ta/man/translate/figs-explicit פֹּרַ֖חַת הִ֑וא 1 Alternate translation: “it is a sign that the infectious mold or mildew has spread over the entire item such that it cannot be washed and made clean” -13:57 t251 rc://*/ta/man/translate/figs-yousingular בָּ⁠אֵ֣שׁ תִּשְׂרְפֶ֔⁠נּוּ 1 Here, **you** is singular. It refers to the owner of the infected item, so use the singular form in your translation if your language marks that distinction. +13:57 kmmz פֹּרַ֖חַת הִ֑וא 1 Alternate translation: “it is a sign that the infectious mold or mildew has spread over the entire item such that it cannot be washed and made clean” +13:57 t251 rc://*/ta/man/translate/figs-yousingular בָּ⁠אֵ֣שׁ תִּשְׂרְפֶ֔⁠נּוּ 1 Here, **You** is singular and refers to the owner of the infected item, so use the singular form in your translation if your language marks that distinction. 13:57 fsbc rc://*/ta/man/translate/figs-123person בָּ⁠אֵ֣שׁ תִּשְׂרְפֶ֔⁠נּוּ 1 As the General Introduction to this chapter discusses, here the author of Leviticus switches to a second-person address. If the sudden switch to the second person would not be natural in your language, consider continuing to use the third person in your translation. Alternate translation: “The owner should burn it with fire” -13:57 mno6 rc://*/ta/man/translate/figs-extrainfo בָּ⁠אֵ֣שׁ תִּשְׂרְפֶ֔⁠נּוּ 1 This expression contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. See how you handled the similar expression in [7:17](../07/17.md). Alternate translation: “You shall completely burn it” -13:57 chro אֵ֥ת אֲשֶׁר־בּ֖⁠וֹ הַ⁠נָּֽגַע׃ 1 Alternate translation: “whatever item has the mold or mildew on it” +13:57 mno6 rc://*/ta/man/translate/figs-extrainfo בָּ⁠אֵ֣שׁ תִּשְׂרְפֶ֔⁠נּוּ 1 This expression contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. See how you handled the similar expression in [7:17](../07/17.md). Alternate translation: “You should completely burn it” +13:57 chro אֵ֥ת אֲשֶׁר־בּ֖⁠וֹ הַ⁠נָּֽגַע׃ 1 Alternate translation: “whichever item has the mold or mildew on it” 13:58 fpzu rc://*/ta/man/translate/figs-yousingular אֲשֶׁ֣ר תְּכַבֵּ֔ס 1 Here, **you** is singular. It refers to the owner of the infected item, so use the singular form in your translation if your language marks that distinction. 13:58 u6p4 rc://*/ta/man/translate/figs-123person אֲשֶׁ֣ר תְּכַבֵּ֔ס 1 As the General Introduction to this chapter discusses, here the author of Leviticus switches to a second-person address. If the switch would not be naturl in your language, consider continuing to use the third person in your translation. Alternate translation: “that the owner of the item has washed” -13:58 bc84 rc://*/ta/man/translate/figs-idiom וְ⁠סָ֥ר מֵ⁠הֶ֖ם הַ⁠נָּ֑גַע 1 This expression is an idiom. For the **infection** to have **turned aside** from the item means for it to have been removed through the process of washing. If your language has a similar expression, consider using it here. If not, consider using a generic expression. Alternate translation: “and the infection was successfully removed from them” +13:58 bc84 rc://*/ta/man/translate/figs-idiom וְ⁠סָ֥ר מֵ⁠הֶ֖ם הַ⁠נָּ֑גַע 1 This expression is an idiom. For the **infection** to have **turned aside from** the item means for it to have been removed through the process of washing. If your language has a similar expression, consider using it here. If not, consider using a generic expression. Alternate translation: “and the infection was successfully removed from them” 13:58 unl4 rc://*/ta/man/translate/translate-ordinal שֵׁנִ֖ית 1 The word **second** is the ordinal form of the number two. Alternate translation: “again” -13:59 6stm rc://*/ta/man/translate/figs-possession זֹ֠את תּוֹרַ֨ת נֶֽגַע־ צָרַ֜עַת 1 This expression uses the possessive form to describe the **law** that is characterized by its referring to the **infection of disease** that might occur in a variety of textiles and materials. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “This is the law that has to do with the infection of disease” or “This is the law that pertains to the infection of disease” +13:59 6stm rc://*/ta/man/translate/figs-possession זֹ֠את תּוֹרַ֨ת נֶֽגַע־ צָרַ֜עַת 1 This expression uses the possessive form to describe the **law** that is characterized by its referring to **the infection of disease** that might occur in a variety of textiles and materials. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “This is the law that has to do with the infection of disease” or “This is the law that pertains to the infection of disease” 13:59 39fy rc://*/ta/man/translate/figs-possession נֶֽגַע־צָרַ֜עַת בֶּ֥גֶד הַ⁠צֶּ֣מֶר ׀ א֣וֹ הַ⁠פִּשְׁתִּ֗ים א֤וֹ הַ⁠שְּׁתִי֙ א֣וֹ הָ⁠עֵ֔רֶב א֖וֹ כָּל־כְּלִי־ע֑וֹר 1 This expression uses a prolonged possessive form to describe an **infection** that is actually the symptom of an infectious **disease** that can occur on a variety of textiles and household materials. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “an infection that is the symptom of an infectious disease that might occur on clothing of wool or linen or on the warp or woof or on any article of leather” 13:59 xtkh rc://*/ta/man/translate/translate-unknown א֤וֹ הַ⁠שְּׁתִי֙ א֣וֹ הָ⁠עֵ֔רֶב 1 See how you translated these words in [13:48](../13/48.md). 13:59 llt7 rc://*/ta/man/translate/grammar-connect-logic-goal לְ⁠טַהֲר֖⁠וֹ א֥וֹ לְ⁠טַמְּאֽ⁠וֹ 1 Here, **to** marks pronouncing the item to be clean or unclean as the goal or purpose of **the instruction**. Use a connector in your language that makes it clear that this is the purpose. -14:intro u79h 0 # Leviticus 14 General Notes\n\n## Structure and Formatting\n\nThis chapter is a continuation of the material in the previous chapter.\n\n## Religious and Cultural Concepts in This Chapter\n### Skin disease and mildew\n\nThis chapter addresses the ways a priest was to decide if a person had a skin disease, which would make a person unclean. This was important because these diseases could have easily spread among the people in the ancient Near East. This was also true for the things which could have touched a person’s skin. This chapter explains how the priest was to treat the person suffering with a skin disease. (See: [[rc://*/tw/dict/bible/kt/priest]] and [[rc://*/tw/dict/bible/kt/clean]]) +14:intro u79h 0 # Leviticus 14 General Notes\n\n## Structure and Formatting\n\nThis chapter is a continuation of the material in the previous chapter.\n\n## Religious and Cultural Concepts in This Chapter\n\n### Skin disease and mildew\n\nThis chapter addresses the ways a priest was to decide if a person had a skin disease, which would make a person unclean. This was important because these diseases could have easily spread among the people in the ancient Near East. This was also true for the things which could have touched a person’s skin. This chapter explains how the priest was to treat the person suffering with a skin disease. (See: [[rc://*/tw/dict/bible/kt/priest]] and [[rc://*/tw/dict/bible/kt/clean]]) 14:1 plba rc://*/ta/man/translate/writing-quotations לֵּ⁠אמֹֽר 1 The word translated as **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. 14:2 5sbt rc://*/ta/man/translate/figs-possession תּוֹרַ֣ת הַ⁠מְּצֹרָ֔ע 1 This expression uses the possessive form to describe the **law** that is characterized by its referring to the process of cleansing for any **person with a skin disease** who has been pronounced clean by the priest. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “This is the law for a person who previously had a skin disease” or “This is the law that pertains to the person who previously had a skin disease” -14:2 xvvl הַ⁠מְּצֹרָ֔ע 1 Alternate translation: “any person who previously had a skin disease but was pronounced clean by the priest” 14:2 mv99 rc://*/ta/man/translate/figs-possession בְּ⁠י֖וֹם טָהֳרָת֑⁠וֹ 1 Here, the expression **on the day of his cleansing** is uses the possessive form to describe a **day** that is characterized by **his cleansing**. This expression refers to the **day** on which the priest declares the person to be ritually clean. If your language would not use the possessive form for this, you could state the meaning generically. Alternate translation: “on the day on which he is to be made clean” -14:2 d521 rc://*/ta/man/translate/figs-activepassive וְ⁠הוּבָ֖א אֶל־ הַ⁠כֹּהֵֽן 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “And someone should bring him to the priest” or “He should go to the priest” +14:2 d521 rc://*/ta/man/translate/figs-activepassive וְ⁠הוּבָ֖א אֶל־ הַ⁠כֹּהֵֽן 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “And someone should bring him to the priest” or “He must go to the priest” 14:3 uk4z rc://*/ta/man/translate/figs-activepassive וְ⁠הִנֵּ֛ה נִרְפָּ֥א נֶֽגַע־הַ⁠צָּרַ֖עַת מִן־הַ⁠צָּרֽוּעַ׃ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “And behold, the infection of the skin disease has completely healed from the person with the skin disease” 14:3 b7wz rc://*/ta/man/translate/figs-possession נֶֽגַע־ הַ⁠צָּרַ֖עַת 1 See how you translated these words in [13:2](../13/02.md). 14:4 ivuq rc://*/ta/man/translate/figs-ellipsis וְ⁠צִוָּה֙ הַ⁠כֹּהֵ֔ן 1 This expression leaves out some of the words that in many languages a sentence would need in order to be complete. Here, the **priest** is telling the infected person how to prepare for his cleansing. You could supply words from the context if it would be clearer in your language. Alternate translation: “And the priest shall command the people what they must do” @@ -1092,7 +1077,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 14:7 7qo6 rc://*/ta/man/translate/translate-symaction וְ⁠הִזָּ֗ה עַ֧ל הַ⁠מִּטַּהֵ֛ר מִן־הַ⁠צָּרַ֖עַת שֶׁ֣בַע פְּעָמִ֑ים 1 This is a ritual action by which cedar wood, hyssop, and a living bird are used to sprinkle the person with the **skin disease** with both blood and clean water. This action ritually purifies and cleanses the individual from any impurity that they acquired through their unclean **skin disease**. It may be helpful to explain this to your readers in a footnote or in the text of your translation. See how you handled the idea of ritual sprinkling in [1:5](../01/05.md) and elsewhere. 14:7 cj5v rc://*/ta/man/translate/figs-activepassive עַ֧ל הַ⁠מִּטַּהֵ֛ר מִן־הַ⁠צָּרַ֖עַת 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “on the person who wishes to be clean” 14:7 ybh1 rc://*/ta/man/translate/figs-idiom עַל־פְּנֵ֥י הַ⁠שָּׂדֶֽה׃ 1 Here, the expression **the face of the field** refers to an open field. If your language has a similar expression, consider using it here. If not, consider using a generic expression. Alternate translation: “toward an open field” -14:7 wnhd rc://*/ta/man/translate/figs-genericnoun הַ⁠שָּׂדֶֽה׃ 1 Here, the expression **the field** does not refer to a specific field but to any field near the place where the Israelites are living. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “a nearby field” +14:7 wnhd rc://*/ta/man/translate/figs-genericnoun הַ⁠שָּׂדֶֽה׃ 1 Here, the expression **the field** does not refer to a specific field but to any field near the place where the Israelites are living. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “any nearby field” 14:8 8xft rc://*/ta/man/translate/translate-symaction וְ⁠כִבֶּס֩ הַ⁠מִּטַּהֵ֨ר אֶת־בְּגָדָ֜י⁠ו וְ⁠גִלַּ֣ח אֶת־כָּל־שְׂעָר֗⁠וֹ וְ⁠רָחַ֤ץ בַּ⁠מַּ֨יִם֙ 1 These are ritual actions designed to show the people and the individual who is being cleansed that he is now ritually and ceremonially clean. If your language has expressions for these kinds of ritual actions, especially in religious contexts, consider using them here. If not, consider explaining the significance of these actions in a footnote or in the text of your translation. 14:8 dni4 rc://*/ta/man/translate/figs-activepassive הַ⁠מִּטַּהֵ֨ר 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the person who wishes to be clean” 14:8 mikz rc://*/ta/man/translate/figs-extrainfo וְ⁠רָחַ֤ץ בַּ⁠מַּ֨יִם֙ 1 It might seem that the expression **and he shall bathe in the water** contains extra information that would be unnatural to express in your language. If so, you could use an equivalent expression. See how you translated this expression in [1:9](../01/09.md). Alternate translation: “And he shall wash his body thoroughly” @@ -1484,7 +1469,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 20:2 oaue rc://*/ta/man/translate/figs-reduplication מ֣וֹת יוּמָ֑ת 1 This expression repeats the verb **dying** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “the person shall certainly be executed” or, to avoid the passive construction “the people of Israel shall certainly execute him” 20:2 w35i rc://*/ta/man/translate/figs-explicit עַ֥ם הָאָ֖רֶץ יִרְגְּמֻ֥הוּ בָאָֽבֶן׃ 1 This expression refers to a method of public execution by which members of the community throw stones at a person convicted of wrongdoing until the individual dies. As such, the person’s death is public and slow. If your language has a word or phrase for this sort of public execution, consider using it here. If not, consider using a generic expression. Alternate translation: “The people of the land shall put him to death publicly” 20:2 lm5r rc://*/ta/man/translate/figs-possession עַ֥ם הָאָ֖רֶץ 1 The expression **the people of the land** use the possessive form to describe **people** who live in the **land** of Israel, whether foreigner or native-born. If your language would not use the possessive form for this, consider using a generic expression. Alternate translation: “whoever lives in the land of Israel” or “everybody” -20:2 3iqy rc://*/ta/man/translate/figs-genericnoun בָאָֽבֶן 1 The expression **the rock** generally refers to any rock and not to a specific rock. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “with rocks” +20:2 3iqy rc://*/ta/man/translate/figs-genericnoun בָאָֽבֶן 1 The expression **the rock** generally refers to any rock and not to a specific rock. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “with any rocks” 20:3 h93p rc://*/ta/man/translate/figs-idiom וַאֲנִ֞י אֶתֵּ֤ן אֶת־ פָּנַי֙ בָּאִ֣ישׁ הַה֔וּא 1 This expression is an idiom that refers to a decision to oppose someone. Here, the word **face** represents the entire person by metonymy. If your language has a similar idiom, consider using it here. If not, consider using a generic expression. Alternate translation: “And I will personally oppose that man” or “And I will make myself the enemy of that man” 20:3 uful rc://*/ta/man/translate/writing-pronouns וַאֲנִ֞י אֶתֵּ֤ן אֶת־ פָּנַי֙ 1 Here, the words **I** and **my** refer to Yahweh, the one speaking to Moses. If it would be helpful in your language, consider making this explicit. Alternate translation: “And I, Yahweh, will give my face” 20:3 mc0m rc://*/ta/man/translate/figs-explicit בָּאִ֣ישׁ הַה֔וּא 1 Here, the expression **that man** refers to the individual who sacrifices his children to worship Molech. If this would not be clear in your language, consider making the referent explicit. Alternate translation: “against the person who sacrifices his children to worship Molech” @@ -1708,7 +1693,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 22:18 yq89 rc://*/ta/man/translate/figs-123person לַ⁠יהוָ֖ה 1 Yahweh is speaking about himself in the third person. If this would not be natural in your language, you could use the first-person form. Alternate translation: “to me, Yahweh” 22:19 08rz rc://*/ta/man/translate/figs-ellipsis לִֽרְצֹנְכֶ֑ם תָּמִ֣ים זָכָ֔ר בַּבָּקָ֕ר בַּכְּשָׂבִ֖ים וּבָֽעִזִּֽים׃ 1 This expression leaves out some of the words that in many languages a sentence would need in order to be complete. You could supply these words in the sentence if it would be clearer in your language. Alternate translation: “for your acceptance, you shall present a perfect male among the cattle, among the sheep, or among the goats” 22:19 fhu4 rc://*/ta/man/translate/figs-123person לִֽרְצֹנְכֶ֑ם 1 Here and throughout the rest of this chapter, the words **you** is plural and refer to the people of Israel as a whole and to the priests specifically. If the switch from third-person forms to second-person plural forms would not be natural in your language, consider continuing to use third-person forms. Alternate translation: “for their acceptance” -22:19 apvf rc://*/ta/man/translate/figs-genericnoun בַּבָּקָ֕ר בַּכְּשָׂבִ֖ים וּבָֽעִזִּֽים׃ 1 The expressions **the cattle**, **the sheep**, and **the goats** do not refer to specific groups of animals. They describe any groups of animals that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “among your cattle, your sheep, or your goats that you own or purchase” or, in the third person, “among his cattle, sheep, or goats that he owns or purchases” +22:19 apvf rc://*/ta/man/translate/figs-genericnoun בַּבָּקָ֕ר בַּכְּשָׂבִ֖ים וּבָֽעִזִּֽים׃ 1 The expressions **the cattle**, **the sheep**, and **the goats** do not refer to specific groups of animals. They describe any groups of animals that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “among your cattle, your sheep, or your goats that you own or purchase” or, in the third person, “among any of the cattle, sheep, or goats that he owns or purchases” 22:20 a7dj כֹּ֛ל אֲשֶׁר־ בּ֥וֹ מ֖וּם 1 Alternate translation: “Any animal on which is a blemish” 22:20 zgtx rc://*/ta/man/translate/grammar-connect-logic-result כִּי־ 1 The word translated as **because** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “This is because” 22:21 48ti rc://*/ta/man/translate/figs-gendernotations וְאִ֗ישׁ 1 Although the term **man** is masculine, here it is used in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “And a person” From 43dfd67e7e1fac66efb37363fd859b66741bcc5c Mon Sep 17 00:00:00 2001 From: Carolyn1970 Date: Fri, 20 Sep 2024 19:24:33 +0000 Subject: [PATCH 08/16] Merge Carolyn1970-tc-create-1 into master by Carolyn1970 (#3817) --- tn_SNG.tsv | 100 ++++++++++++++++++++++++++--------------------------- 1 file changed, 50 insertions(+), 50 deletions(-) diff --git a/tn_SNG.tsv b/tn_SNG.tsv index c83dce1ca5..9135a95d15 100644 --- a/tn_SNG.tsv +++ b/tn_SNG.tsv @@ -418,74 +418,74 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 6:13 sm5j rc://*/ta/man/translate/figs-123person מַֽה־תֶּחֱזוּ֙ בַּ⁠שּׁ֣וּלַמִּ֔ית כִּ⁠מְחֹלַ֖ת הַֽ⁠מַּחֲנָֽיִם 1 It is difficult to know with certainty who is saying this. Because the author does not say who is speaking here, you should not indicate this in the text of your translation. However, if you are using section headers to indicate who is speaking, the speaker could be: (1) the man. If you decide that the man is speaking here, you can indicate this with a section header above this part of the verse. (2) The woman speaking of herself in the third person. If you decide that this is who is speaking here, you can place a section header indicating that the woman is speaking. 6:13 rl3x rc://*/ta/man/translate/figs-ellipsis כִּ⁠מְחֹלַ֖ת הַֽ⁠מַּחֲנָֽיִם 1 The speaker is leaving out some of the words that a sentence in many languages would need to be complete. You could supply these words from the context, if it would be clearer in your language. Alternate translation: “like you look at the dance of two armies” or “like you would look at the dance of two armies” 6:13 rd4z rc://*/ta/man/translate/figs-simile כִּ⁠מְחֹלַ֖ת הַֽ⁠מַּחֲנָֽיִם 1 This phrase could be translated as: (1) **like the dance of two armies** which refers to a dance that is performed as entertainment for armies. Alternate translation: “like a dance performed before armies” (2) “like the dance of Mahanaim” (3) “like two rows of dancers” or “like two companies of dancers” and mean “as you like to watch two rows of people dancing” See the section in the chapter 6 introduction for more information about how to translate this phrase. -7:intro hqv7 0 # Song of Songs 7 General Notes\n\n## Religious and Cultural Concepts in This Chapter\n\n### Beauty\n\nIn 7:1-7 the man describes the woman as the epitome of female beauty and attractiveness using various similes and metaphors.\n\n## Translation Issues in This Chapter\n\n### Similes and metaphors\n\nThere are many similes and metaphors in this chapter. Their purpose is to describe the beauty of the woman and to describe romantic love between a man and a woman. (See: [[rc://*/ta/man/translate/figs-simile]]) and (See:[[rc://*/ta/man/translate/figs-metaphor]])\n\n## Translation Issues in This Chapter\n\n### An alternate translation possibility for the word the ULT translates as “love” in [7:6](../07/06.md)\n\nIn verse 6, the ULT follows the standard Hebrew text by saying “love.” However, as a footnote in the ULT indicates, many biblical scholars believe that the original reading was more likely “one who is loved.” Consider using that reading in your translation. If “one who is loved” is used instead of “love” then, the portion of 7:6 that the ULT translates as “love with delights!” would instead be translated “one who is loved, with all your delights!”\n\n\n### An alternate translation possibility for the words that the ULT translates as “the lips of those who sleep” in [7:9](../07/09.md)\n\nIn verse 9, the ULT follows the standard Hebrew text by saying “the lips of those who sleep.” However, as a footnote in the ULT indicates, many biblical scholars believe that the original reading was more likely “lips and teeth.” The translators of the Septuagint (the ancient Greek translation of the Old Testament) thought this and translated this phrase as “my lips and my teeth.” If a Bible translation exists in your region that translates this phrase with the word “teeth” instead of “those who sleep” consider using “lips and teeth” instead of “the lips of those who sleep” in your translation. -7:1 z7jk rc://*/ta/man/translate/figs-extrainfo מַה־יָּפ֧וּ פְעָמַ֛יִ⁠ךְ בַּ⁠נְּעָלִ֖ים בַּת־נָדִ֑יב חַמּוּקֵ֣י יְרֵכַ֔יִ⁠ךְ כְּמ֣וֹ חֲלָאִ֔ים מַעֲשֵׂ֖ה יְדֵ֥י אָמָּֽן 1 If you are using section headings to indicate who is speaking and you decided in the previous verse that the woman said the words “Why do you look at the Shulammite like the dance of two armies” you will need to place a section header above this verse indicating that the man is now speaking. The man begins speaking directly to the woman in this verse and continues speaking to her until part way through [7:9](../07/09.md). -7:1 v9et rc://*/ta/man/translate/figs-exclamation מַה 1 Here, the word **How** is used as an exclamation to emphasize a statement about how **beautiful** the woman’s **feet** are in **sandals**. Use a natural way in your language to communicate this emphasis. +7:intro hqv7 0 # Song of Songs 7 General Notes\n\n## Religious and Cultural Concepts in This Chapter\n\n### Beauty\n\nIn 7:1-7 the man describes the woman as the epitome of female beauty and attractiveness using various comparisons.\n\n## Translation Issues in This Chapter\n\n### Comparisons\n\nThere are many comparisons in this chapter. Their purpose is to describe the beauty of the woman and to describe romantic love between a man and a woman. (See: [[rc://*/ta/man/translate/figs-simile]]) and (See:[[rc://*/ta/man/translate/figs-metaphor]])\n\n## Translation Issues in This Chapter\n\n### An alternate translation possibility for the word the ULT translates as “love” in [7:6](../07/06.md)\n\nIn verse 6, the ULT follows the standard Hebrew text by saying “love.” However, as a footnote in the ULT indicates, many biblical scholars believe that the original reading was more likely “one who is loved.” Consider using that reading in your translation. If “one who is loved” is used instead of “love” then, the portion of 7:6 that the ULT translates as “love with delights!” would instead be translated “one who is loved, with all your delights!”\n\n\n### An alternate translation possibility for the words that the ULT translates as “the lips of those who sleep” in [7:9](../07/09.md)\n\nIn verse 9, the ULT follows the standard Hebrew text by saying “the lips of those who sleep.” However, as a footnote in the ULT indicates, many biblical scholars believe that the original reading was more likely “lips and teeth.” The translators of the Septuagint (the ancient Greek translation of the Old Testament) thought this and translated this phrase as “my lips and my teeth.” If a Bible translation exists in your region that translates this phrase with the word “teeth” instead of “those who sleep,” consider using “lips and teeth” instead of “the lips of those who sleep” in your translation. +7:1 z7jk rc://*/ta/man/translate/figs-extrainfo מַה־יָּפ֧וּ פְעָמַ֛יִ⁠ךְ בַּ⁠נְּעָלִ֖ים בַּת־נָדִ֑יב חַמּוּקֵ֣י יְרֵכַ֔יִ⁠ךְ כְּמ֣וֹ חֲלָאִ֔ים מַעֲשֵׂ֖ה יְדֵ֥י אָמָּֽן 1 If you are using section headings to indicate who is speaking and you decided in the previous verse that the woman said the words “Why do you look at the Shulammite like the dance of two armies,” you will need to place a section header above this verse indicating that the man is now speaking. The man begins speaking directly to the woman in this verse and continues speaking to her until part way through [7:9](../07/09.md). +7:1 v9et rc://*/ta/man/translate/figs-exclamation מַה 1 Here, the word **How** is an exclamation that is emphasizing how **beautiful** the woman’s **feet** are in **sandals**. Use an exclamation that would communicate this meaning in your language. 7:1 oeoj rc://*/ta/man/translate/figs-infostructure מַה־יָּפ֧וּ פְעָמַ֛יִ⁠ךְ בַּ⁠נְּעָלִ֖ים בַּת־נָדִ֑יב 1 If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “Daughter of a noble, how your feet are beautiful in sandals” -7:1 foef rc://*/ta/man/translate/figs-explicit בַּת־נָדִ֑יב 1 The phrase **daughter of a noble** could: (1) be translated as **daughter of a noble** and mean that the woman was the daughter of a nobleman (a person of high social status). Alternate translation: “daughter of a nobleman” (2) be translated as “noble daughter” and mean that she had noble character. Alternate translation: “noble daughter” or “woman of noble character” -7:1 b72o rc://*/ta/man/translate/figs-simile חַמּוּקֵ֣י יְרֵכַ֔יִ⁠ךְ כְּמ֣וֹ חֲלָאִ֔ים מַעֲשֵׂ֖ה יְדֵ֥י אָמָּֽן 1 The point of this comparison is that the **curves** of the woman’s thighs have an attractive shape like **ornaments** that are made by a skilled **craftsman**. If it would be helpful to your readers, you could explain the basis of this comparison. Alternate translation: “The curves of your thighs have an attractive shape, like ornaments that are made by the hands of a craftsman” or “The curves of your thighs are beautiful like the beautiful curves of jewel that a skilled craftsman has made” +7:1 foef rc://*/ta/man/translate/figs-explicit בַּת־נָדִ֑יב 1 This phrase could: (1) be translated as **daughter of a noble** and refer to the daughter of a nobleman (a person of high social status). Alternate translation: “daughter of a nobleman” (2) be translated as “noble daughter” and mean that she had noble character. Alternate translation: “noble daughter” or “woman of noble character” +7:1 b72o rc://*/ta/man/translate/figs-simile חַמּוּקֵ֣י יְרֵכַ֔יִ⁠ךְ כְּמ֣וֹ חֲלָאִ֔ים מַעֲשֵׂ֖ה יְדֵ֥י אָמָּֽן 1 The man is saying that the **curves** of the woman’s thighs are like **ornaments** made by a skilled **craftsman** because she is very beautiful. If it would be helpful in your language, you could state that explicitly. Alternate translation: “The curves of your thighs have an attractive shape, like ornaments that are made by the hands of a craftsman” or “The curves of your thighs are beautiful like the lovely curves of jewels made by a skilled craftsman” 7:1 vesl rc://*/ta/man/translate/figs-explicit מַעֲשֵׂ֖ה יְדֵ֥י אָמָּֽן 1 The phrase **the work of the hands of a craftsman** further describes the **ornaments**. If it would be helpful to your readers, you could indicate that explicitly by adding an explanatory phrase such as “which are” to show that this phrase is describing the **ornaments** and not introducing something new. Alternate translation: “which are the work of the hands of a craftsman” -7:1 fc12 rc://*/ta/man/translate/figs-synecdoche מַעֲשֵׂ֖ה יְדֵ֥י אָמָּֽן 1 The man is using one part of a **craftsman**, the **hands**, to represent all of the **craftsman** in the act of making ornaments. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “the work of a craftsman” or “which a craftsman has made” -7:2 u88e rc://*/ta/man/translate/figs-exmetaphor שָׁרְרֵ⁠ךְ֙ אַגַּ֣ן הַ⁠סַּ֔הַר אַל־יֶחְסַ֖ר הַ⁠מָּ֑זֶג 1 The man is speaking of the woman’s **navel** as if it were a **rounded bowl** used for serving wine. The point of this comparison is that the woman’s **navel** is nicely rounded like a **rounded** wine **bowl**. The phrase **that never lacks spiced wine** describes what is inside the bowl and probably means that in a similar way to how **spiced wine** excites the man and gives him joy so her **navel** excites him and gives him joy. If it would be helpful in your language, you could state the meaning plainly or use a simile to express the meaning. Alternate translation: “Your navel is beautifully rounded and causes me to feel excited” or “Your navel is beautifully rounded like a round wine bowl and it causes me to feel excited like drinking spiced wine” or “Your navel is beautifully rounded like a bowl and gives me joy and excitement like when I drink spiced wine” -7:2 ylpb אַל־יֶחְסַ֖ר הַ⁠מָּ֑זֶג 1 The phrase that the ULT translates as **that never lacks** could be: (1) an assertion and therefore be translated as an assertion as modeled by the ULT. (2) a strong wish. Alternate translation: “let it never lack spiced wine” or “may it never lack spiced wine” -7:2 l46c rc://*/ta/man/translate/translate-unknown הַ⁠מָּ֑זֶג 1 The phrase **spiced wine** refers to wine that is mixed with spices. If your readers would not be familiar with this type of wine, you could use the name of something similar in your area or you could use a descriptive phrase. Alternate translation: “wine that people have added spices to” -7:2 lpza rc://*/ta/man/translate/figs-exmetaphor בִּטְנֵ⁠ךְ֙ עֲרֵמַ֣ת חִטִּ֔ים סוּגָ֖ה בַּ⁠שּׁוֹשַׁנִּֽים 1 The man is speaking of the woman’s **belly** as if it were **a heap of wheat**. The point of comparing the woman’s **belly** to **a heap of wheat** is that **wheat** was a very common food in Israel and so was considered nourishing and satisfying to the appetite. The man is expressing that the woman satisfies him. The man is also comparing the color of her **belly** to **wheat** since harvested **wheat** is a pleasant golden beige or tan color. He is also comparing the pleasant shape of her **belly** to the pleasant shape of a **heap of wheat**. The phrase **encircled with the lilies** describes what is around the **heap of wheat** and probably means that in a similar way to how **a heap of wheat encircled with the lilies** looks beautiful so her **belly** is beautiful. If it would be helpful in your language, you could state the meaning plainly or use a simile to express the meaning. Alternate translation: “Your belly is as beautiful as a heap of wheat that is encircled with lilies and it satisfies me” or “The shape and color of your belly is beautiful” or “Your belly is beautiful and satisfying” +7:1 fc12 rc://*/ta/man/translate/figs-synecdoche מַעֲשֵׂ֖ה יְדֵ֥י אָמָּֽן 1 The man is using the **hands**, to represent all of the **craftsman** in the act of making ornaments. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “the work of a craftsman” or “which a craftsman has made” +7:2 u88e rc://*/ta/man/translate/figs-exmetaphor שָׁרְרֵ⁠ךְ֙ אַגַּ֣ן הַ⁠סַּ֔הַר אַל־יֶחְסַ֖ר הַ⁠מָּ֑זֶג 1 The man is speaking of the woman’s shapely **navel** as if it were a **rounded bowl** used for serving wine. The phrase **that never lacks spiced wine** describes what is inside the **rounded bowl**. It probably means that, as **spiced wine** excites the man and gives him joy, so her **navel** excites him and gives him joy. If it would be helpful to your readers, you could explain the comparison. Alternate translation: “Your navel is beautifully rounded and causes me to feel excited” or “Your navel is beautifully rounded like a wine bowl, and it causes me to feel excited like drinking spiced wine” or “Your navel is beautifully rounded like a bowl and gives me joy and excitement like when I drink spiced wine” +7:2 ylpb אַל־יֶחְסַ֖ר הַ⁠מָּ֑זֶג 1 The phrase that the ULT translates as **never lacks** could be: (1) an assertion and therefore be translated as modeled by the ULT. (2) a strong wish. Alternate translation: “let it never lack spiced wine” or “may it never lack spiced wine” +7:2 l46c rc://*/ta/man/translate/translate-unknown הַ⁠מָּ֑זֶג 1 The phrase **spiced wine** refers to wine that is mixed with spices. If your readers would not be familiar with this type of wine, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “wine that people have added spices to” +7:2 lpza rc://*/ta/man/translate/figs-exmetaphor בִּטְנֵ⁠ךְ֙ עֲרֵמַ֣ת חִטִּ֔ים סוּגָ֖ה בַּ⁠שּׁוֹשַׁנִּֽים 1 The man is speaking of the woman’s **belly** as if it were **a heap of wheat**. The point is that, as wheat was a common food in Israel and was nourishing and satisfying to the appetite, so the woman satisfies him. He is also comparing the color and shape of her belly to wheat, since a **heap of wheat** is a golden beige or tan color and has a softly curved shape. The phrase **encircled with the lilies** describes the **heap of wheat** and probably means that, just as **a heap of wheat encircled with the lilies** looks beautiful, so her belly is beautiful. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Your belly is as beautiful as a heap of wheat that is encircled with lilies, and it satisfies me” or “The shape and color of your belly is beautiful” or “Your belly is beautiful and satisfying” 7:2 cz8d סוּגָ֖ה בַּ⁠שּׁוֹשַׁנִּֽים 1 Alternate translation: “which has lilies all around it” 7:3 jw6n rc://*/ta/man/translate/figs-simile שְׁנֵ֥י שָׁדַ֛יִ⁠ךְ כִּ⁠שְׁנֵ֥י עֳפָרִ֖ים תָּאֳמֵ֥י צְבִיָּֽה 1 See how you translated the almost identical statement in [4:5](../04/05.md). -7:4 uv17 rc://*/ta/man/translate/figs-simile צַוָּארֵ֖⁠ךְ כְּ⁠מִגְדַּ֣ל הַ⁠שֵּׁ֑ן 1 Here, the man compares the woman’s **neck** to a **tower** that is adorned with **ivory** (the tower was decorated with ivory, not made of ivory). The appearance of a **tower** decorated with **ivory** would be beautiful in appearance and tall and slender. By comparing the woman’s **neck** to a **tower of ivory** the man is saying that the woman’s **neck** is both beautiful and tall and slender. Your language may have a comparable expression for complementing a woman’s neck in this way that you could use in your translation or you could state the basis of the comparison. Alternately, if it would help your readers, you could state the meaning plainly. Alternate translation: “Your neck is beautiful and slender” or “Your neck is beautiful and tall like a tower that people have adorned with ivory” or “Your neck is lovely and tall like a tower decorated with ivory” +7:4 uv17 rc://*/ta/man/translate/figs-simile צַוָּארֵ֖⁠ךְ כְּ⁠מִגְדַּ֣ל הַ⁠שֵּׁ֑ן 1 Here the man is saying that the woman’s **neck** is like a **tower** that is adorned with **ivory** (not made of ivory) because the woman’s neck is both beautiful and tall and slender. If it would be helpful in your language, you could state the meaning explicitly. Alternate translation: “Your neck is beautiful and slender” or “Your neck is beautiful and tall like a tower that people have adorned with ivory” or “Your neck is lovely and tall like a tower decorated with ivory” 7:4 xgt7 rc://*/ta/man/translate/translate-unknown הַ⁠שֵּׁ֑ן 1 See how you translated the term **ivory** in [5:14](../05/14.md). -7:4 h4ih rc://*/ta/man/translate/figs-metaphor עֵינַ֜יִ⁠ךְ בְּרֵכ֣וֹת בְּ⁠חֶשְׁבּ֗וֹן עַל־שַׁ֨עַר֙ בַּת־רַבִּ֔ים 1 The man is speaking of the woman’s **eyes** as if they were clear **pools** of water in the city of **Heshbon**. The man does not say how the woman’s eyes are like **pools in Heshbon**. The point of comparison may be that the woman’s eyes sparkle or shine in the light like when light shines on water or it may be that her eyes look mysterious and deep (and possibly dark) like a deep pool of water or it may be that her eyes reflect light like a pool of water does. Your language may have a comparable expression for complementing a woman’s eyes that you could use in your translation or you could state one or more of these points of comparison or if you have been translating metaphors with similes you could use a simile here. Alternate translation: “Your eyes shine like the sun reflecting off the pools in Heshbon by the gate of Bath Rabbim” or “Your eyes are deep and mysterious like the pools in Heshbon by the gate of Bath Rabbim” +7:4 h4ih rc://*/ta/man/translate/figs-metaphor עֵינַ֜יִ⁠ךְ בְּרֵכ֣וֹת בְּ⁠חֶשְׁבּ֗וֹן עַל־שַׁ֨עַר֙ בַּת־רַבִּ֔ים 1 The man is speaking of the woman’s **eyes** as if they were clear **pools** of water in the city of **Heshbon**. The man does not say how the woman’s eyes are like **pools in Heshbon**. It may be that the woman’s eyes sparkle or shine in the light like when light shines on water, or that her eyes look mysterious and deep (and possibly dark) like a deep pool of water, or that her eyes reflect light like a pool of water does. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Your eyes shine like the sun reflecting off the pools in Heshbon by the gate of Bath Rabbim” or “Your eyes are deep and mysterious like the pools in Heshbon by the gate of Bath Rabbim” 7:4 md6s rc://*/ta/man/translate/translate-names בְּ⁠חֶשְׁבּ֗וֹן 1 **Heshbon** is the name of a city. 7:4 r1vf rc://*/ta/man/translate/translate-names עַל־שַׁ֨עַר֙ בַּת־רַבִּ֔ים 1 **Bath Rabbim** is the name of this gate. Alternate translation: “by the gate called Bath Rabbim” or “by the gate that people call Bath Rabbim” -7:4 a4vg rc://*/ta/man/translate/figs-simile אַפֵּ⁠ךְ֙ כְּ⁠מִגְדַּ֣ל הַ⁠לְּבָנ֔וֹן צוֹפֶ֖ה פְּנֵ֥י דַמָּֽשֶׂק 1 The man is speaking of the woman’s **nose** as if it were **the tower of Lebanon** that faces toward the city of **Damascus**. This tower was high and was used as a military watch tower to look out for enemy attacks. The point of comparison is that the woman’s nose was high and/or long (which was considered attractive in that culture) and beautiful and made her look dignified and impressive like **the tower of Lebanon**. Your language may have a comparable expression for complementing a woman’s nose that you could use in your translation or you could state the meaning plainly. Alternately, if it would help your readers, you could state the point of comparison. Alternate translation: “Your nose is beautiful and makes you look dignified” or “Your nose is long and beautiful like the tower in Lebanon that faces Damascus” or “Your nose is high and beautiful like the tower in Lebanon that faces Damascus” -7:5 jn22 rc://*/ta/man/translate/figs-simile רֹאשֵׁ֤⁠ךְ עָלַ֨יִ⁠ךְ֙ כַּ⁠כַּרְמֶ֔ל 1 Mount **Carmel** is a beautiful and majestic looking mountain and adds beauty to what is below it. The point of this comparison is that the woman’s head is beautiful and majestic like Mount **Carmel** and it increases the beauty of the rest of her body. If it would be helpful to your readers, you could explain the basis of this comparison. Alternate translation: “Your head is beautiful and majestic like Mount Carmel” -7:5 p1hm rc://*/ta/man/translate/figs-explicit כַּ⁠כַּרְמֶ֔ל 1 **Carmel** refers to the mountain called Mount Carmel. If it would be helpful to your readers, you could indicate that explicitly as modeled by the UST. -7:5 nixx rc://*/ta/man/translate/figs-simile וְ⁠דַלַּ֥ת רֹאשֵׁ֖⁠ךְ כָּ⁠אַרְגָּמָ֑ן 1 Here, the word **purple** refers to wool cloth that was dyed a purple-red color. The phrase **the loose hair of your head is like purple** could mean: (1) that the woman’s hair was a deep shiny black that looked like a black-purplish color when the sun radiated on it. Alternate translation: “and the loose hair of your is head shiny and black” or “and the loose hair of your head looks shiny purplish-black as the sun shines on it” (2) that the woman’s hair made her look like a queen (purple was a color associated with royalty). Alternate translation: “and the loose hair of your head is like royal cloth” -7:5 hkk7 rc://*/ta/man/translate/figs-metaphor מֶ֖לֶךְ אָס֥וּר בָּ⁠רְהָטִֽים 1 The man is speaking of the beauty of the **tresses** of the woman’s hair as if they could capture **a king**. The man means that the woman’s **tresses** are so beautiful that they captivate his attention. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Your tresses are so beautiful that a king is not able to stop admiring them” or “Your hair is so beautiful that a king is not able to stop admiring it” or “the king is captivated by your tresses” -7:5 njmj rc://*/ta/man/translate/figs-explicit מֶ֖לֶךְ אָס֥וּר 1 It is implied that the man speaking is the **king** spoken of here. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “your king is held captive” or “I, your king, am held captive” +7:4 a4vg rc://*/ta/man/translate/figs-simile אַפֵּ⁠ךְ֙ כְּ⁠מִגְדַּ֣ל הַ⁠לְּבָנ֔וֹן צוֹפֶ֖ה פְּנֵ֥י דַמָּֽשֶׂק 1 The man is saying that the woman’s **nose** is like **the tower of Lebanon** that faces toward the city of **Damascus** because the woman’s nose was high and/or long (attractive in that culture) and beautiful and made her look dignified and impressive like **the tower of Lebanon**. This tower was high and was used as a military watch tower. If it would be helpful to your readers, you could state the meaning explicitly. Alternate translation: “Your nose is beautiful and makes you look dignified” or “Your nose is long and beautiful like the tower in Lebanon that faces Damascus” or “Your nose is high and beautiful like the tower in Lebanon that faces Damascus” +7:5 jn22 rc://*/ta/man/translate/figs-simile רֹאשֵׁ֤⁠ךְ עָלַ֨יִ⁠ךְ֙ כַּ⁠כַּרְמֶ֔ל 1 The man is saying that the woman’s head is beautiful and majestic like Mount **Carmel** and it increases the beauty of the rest of her body. Mount **Carmel** is a beautiful and majestic looking mountain and adds beauty to what is below it. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “Your head is beautiful and majestic like Mount Carmel” +7:5 p1hm rc://*/ta/man/translate/figs-explicit כַּ⁠כַּרְמֶ֔ל 1 **Carmel** refers to the mountain called Mount Carmel. You could include this information if it would be helpful to your readers. +7:5 nixx rc://*/ta/man/translate/figs-simile וְ⁠דַלַּ֥ת רֹאשֵׁ֖⁠ךְ כָּ⁠אַרְגָּמָ֑ן 1 Here the word **purple** refers to wool cloth that was dyed a purple-red color. The phrase **the loose hair of your head is like purple** could mean: (1) that the woman’s hair was a shiny black that reflected a black-purplish color in sunlight. Alternate translation: “and the loose hair of your is head shiny and black” or “and the loose hair of your head looks shiny purplish black as the sun shines on it” (2) that the woman’s hair made her look like a queen (purple was associated with royalty). Alternate translation: “and the loose hair of your head is like royal cloth” +7:5 hkk7 rc://*/ta/man/translate/figs-metaphor מֶ֖לֶךְ אָס֥וּר בָּ⁠רְהָטִֽים 1 The man is speaking of the beauty of the **tresses** of the woman’s hair as if they could capture **a king** because the woman’s **tresses** are so beautiful that they captivate his attention. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Your tresses are so beautiful that a king is not able to stop admiring them” or “Your hair is so beautiful that a king is not able to stop admiring it” or “the king is captivated by your tresses” +7:5 njmj rc://*/ta/man/translate/figs-explicit מֶ֖לֶךְ אָס֥וּר 1 The implication is that the man speaking here is the **king**. You could include this information if it would be helpful to your readers. Alternate translation: “your king is held captive” or “I, your king, am held captive” 7:5 xe8w rc://*/ta/man/translate/figs-activepassive מֶ֖לֶךְ אָס֥וּר בָּ⁠רְהָטִֽים 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If you must state who did the action, the context implies that the woman’s **tresses** did it. Alternate translation: “the tresses hold the king captive” or “your tresses hold the king captive” -7:5 l5e5 rc://*/ta/man/translate/figs-explicit בָּ⁠רְהָטִֽים 1 Here, the term **tresses** refers to the woman’s hair which hangs down from her head. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “in the long locks of your hair” or “in the flowing locks of your hair” +7:5 l5e5 rc://*/ta/man/translate/figs-explicit בָּ⁠רְהָטִֽים 1 Here the assumes that the readers will understand that the word **tresses** refers to the woman’s hair which hangs down from her head. If it would be helpful to your readers, you could include this information. Alternate translation: “in the long locks of your hair” or “in the flowing locks of your hair” 7:6 bag7 rc://*/ta/man/translate/figs-exclamation מַה־יָּפִית֙ 1 See how you translated the similar phrase “You are beautiful” in [6:4](../06/04.md). -7:6 z5in rc://*/ta/man/translate/figs-exclamation מַה־יָּפִית֙ וּ⁠מַה־נָּעַ֔מְתְּ 1 In this phrase the word **How** is used as an exclamation to emphasize the beauty of the woman and then **how** is used as an exclamation to emphasize how **lovely** the woman is. Use an exclamation that is natural in your language for communicating the woman’s beauty and loveliness. -7:6 sf85 אַהֲבָ֖ה 1 See the chapter seven introduction for information regarding an alternate translation of the word that the ULT translates as **love**. -7:6 mtn9 rc://*/ta/man/translate/figs-explicit אַהֲבָ֖ה בַּ⁠תַּֽעֲנוּגִֽים 1 The man is praising the delightfulness of romantic love. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “romantic love has many delights” or “how delightful romantic love is” or “romantic love is very delightful” -7:6 hqx3 rc://*/ta/man/translate/figs-abstractnouns אַהֲבָ֖ה בַּ⁠תַּֽעֲנוּגִֽים 1 If your language does not use an abstract noun for the idea of **love**, you could express the same idea with a verb as modeled by the UST, or in some other way that is natural in your language. -7:7 jy1s rc://*/ta/man/translate/figs-simile זֹ֤את קֽוֹמָתֵ⁠ךְ֙ דָּֽמְתָ֣ה לְ⁠תָמָ֔ר 1 The point of this comparison is that the woman is tall like a **palm tree**. If it would be helpful in your language, you could state the point of comparison explicitly as modeled by the UST or express this meaning in plain language. Alternate translation: “You are tall” -7:7 f6me rc://*/ta/man/translate/translate-unknown לְ⁠תָמָ֔ר & לְ⁠אַשְׁכֹּלֽוֹת׃ 1 Here, the term **palm tree** refers to specifically to a date palm, which is the type of palm tree that produces dates. Date palm trees are tall and thin and produce a small sweet brown fruit called a date. The term **clusters** refers to the **clusters** of dates that hang down from a date palm tree. If your readers would not be familiar with this type of tree or its fruit, you could use the name of something similar in your area or you could use a more general term or you could explain what a date palm is and the type of fruit it produces in a footnote. Alternate translation: “a tall and slender fruit tree … its clusters of fruit” or “a tall fruit tree … like its clusters of delicious fruit” -7:7 jr1v rc://*/ta/man/translate/figs-simile וְ⁠שָׁדַ֖יִ⁠ךְ לְ⁠אַשְׁכֹּלֽוֹת 1 The point of this comparison is that the woman’s **breasts** are plump and nicely rounded like the **clusters** of dates that grow on and hang down from date palm trees. If it would be helpful in your language, you could state the point of comparison explicitly or you could express this meaning in plain language. Alternate translation: “and your breasts are plump and round” or “and your breasts are plump and round like its clusters” -7:8 rpxa rc://*/ta/man/translate/figs-metaphor אָמַ֨רְתִּי֙ אֶעֱלֶ֣ה בְ⁠תָמָ֔ר אֹֽחֲזָ֖ה בְּ⁠סַנְסִנָּ֑י⁠ו 1 Here, **go up** means “go to” and the phrase **the palm tree** refers to the woman the man loves. The phrase **fruit stalks** refers to the woman’s breasts as the previous verse indicates. **I will grab hold of its fruit stalks** means that the man wanted to caress the woman’s breasts and enjoy being intimate with her. If it would be helpful in your language, you could state the meaning plainly Alternate translation: “I will go to the woman I love and caress her breasts and enjoy being intimate with her” or “I will go to the woman I love and enjoy touching her breasts and being close to her” -7:8 p7ge rc://*/ta/man/translate/figs-explicit אָמַ֨רְתִּי֙ 1 Here, the phrase **I said** means that the man said or thought to himself the words **I will go up the palm tree; I will grab hold of its fruit stalks**. If it would help your readers, you could use a more natural word or phrase in your language to introduce something a person says or thinks to themself. Alternate translation: “I thought to myself” +7:6 z5in rc://*/ta/man/translate/figs-exclamation מַה־יָּפִית֙ וּ⁠מַה־נָּעַ֔מְתְּ 1 This is an exclamation that is emphasizing the beauty and loveliness of the woman. Use an exclamation that would communicate that meaning in your language. +7:6 sf85 אַהֲבָ֖ה 1 See the chapter seven introduction for information regarding an alternate translation of the word **love**. +7:6 mtn9 rc://*/ta/man/translate/figs-explicit אַהֲבָ֖ה בַּ⁠תַּֽעֲנוּגִֽים 1 The man is praising the delightfulness of romantic love. If it would be helpful to your readers, you could include this information. Alternate translation: “romantic love has many delights” or “how delightful romantic love is” or “romantic love is very delightful” +7:6 hqx3 rc://*/ta/man/translate/figs-abstractnouns אַהֲבָ֖ה בַּ⁠תַּֽעֲנוּגִֽים 1 If your language does not use an abstract noun for the idea of **love**, you could express the same idea in another way. +7:7 jy1s rc://*/ta/man/translate/figs-simile זֹ֤את קֽוֹמָתֵ⁠ךְ֙ דָּֽמְתָ֣ה לְ⁠תָמָ֔ר 1 The man is saying that the woman is tall like a **palm tree**. If it would be helpful in your language, you could state that explicitly. Alternate translation: “You are tall” +7:7 f6me rc://*/ta/man/translate/translate-unknown לְ⁠תָמָ֔ר & לְ⁠אַשְׁכֹּלֽוֹת׃ 1 Here the term **palm tree** refers to a date palm, which is tall, thin, and produces small fruits called dates. The term **clusters** refers to bunches of dates that grow on the date palm. If your readers would not be familiar with this type of tree or its fruit, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “a tall and slender fruit tree … its clusters of fruit” or “a tall fruit tree … like its clusters of delicious fruit” +7:7 jr1v rc://*/ta/man/translate/figs-simile וְ⁠שָׁדַ֖יִ⁠ךְ לְ⁠אַשְׁכֹּלֽוֹת 1 The man is saying that the woman’s **breasts** are like the **clusters** of plump dates that grow on date palms. If it would be helpful in your language, you could state that explicitly. Alternate translation: “and your breasts are plump and round” or “and your breasts are plump and round like its clusters” +7:8 rpxa rc://*/ta/man/translate/figs-metaphor אָמַ֨רְתִּי֙ אֶעֱלֶ֣ה בְ⁠תָמָ֔ר אֹֽחֲזָ֖ה בְּ⁠סַנְסִנָּ֑י⁠ו 1 Here the man is speaking of the woman as if she were **the palm tree** and her breasts as if they were **fruit stalks**. The man speaks of his desire to caress and be intimate with her by saying **I will grab hold of its fruit stalks**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I will go to the woman I love and caress her breasts and enjoy being intimate with her” or “I will go to the woman I love and enjoy touching her breasts and being close to her” +7:8 p7ge rc://*/ta/man/translate/figs-explicit אָמַ֨רְתִּי֙ 1 Here the phrase **I said** means that the man said or thought to himself, **I will go up the palm tree; I will grab hold of its fruit stalks**. You could include this information if it would be helpful to your readers. Alternate translation: “I thought to myself” 7:8 evx4 rc://*/ta/man/translate/translate-unknown בְ⁠תָמָ֔ר 1 See how you translated the phrase **palm tree** in the previous verse. -7:8 bbvd rc://*/ta/man/translate/figs-declarative אֶעֱלֶ֣ה בְ⁠תָמָ֔ר אֹֽחֲזָ֖ה בְּ⁠סַנְסִנָּ֑י⁠ו 1 The man is using a future statement to indicate his intent or desire to do something. If it would be helpful in your language, you could use a more natural form for indicating something someone intends to do or desires to do. Alternate translation: “I want to go up the palm tree; I want to grab hold of its fruit stalks” or “I have determined to go up the palm tree and grab hold of its fruit stalks” -7:8 hqz3 rc://*/ta/man/translate/figs-go אֶעֱלֶ֣ה 1 Your language may say “come” rather than **go** in contexts such as this. Use whichever is more natural. Alternate translation: “I will come up” -7:8 zfb8 rc://*/ta/man/translate/figs-simile וְ⁠יִֽהְיוּ־נָ֤א שָׁדַ֨יִ⁠ךְ֙ כְּ⁠אֶשְׁכְּל֣וֹת הַ⁠גֶּ֔פֶן וְ⁠רֵ֥יחַ אַפֵּ֖⁠ךְ כַּ⁠תַּפּוּחִֽים 1 The phrase **let your breasts be like the clusters of the vine** and the phrase **let the smell of your nose be like apples** are both similes. The man means “let your breasts be sweet and enjoyable like the clusters of the vine” and “let your breath be pleasant like the pleasant smell of apples.” If it would be helpful to your readers, you could explain the basis of these comparisons or you could use equivalent expressions from your culture. Alternate translation: “And, please, let your breasts be sweet and enjoyable like the clusters of the vine, and let the smell of your breath be pleasant like the pleasant smell of apples” -7:8 s1bf rc://*/ta/man/translate/figs-explicit וְ⁠יִֽהְיוּ־נָ֤א שָׁדַ֨יִ⁠ךְ֙ & וְ⁠רֵ֥יחַ 1 The man is expressing a wish or desire. If it would help your readers, you could use a more natural form in your language for expressing a wish or desire. Alternate translation: “And, please, may your breasts be … and may the smell of” -7:8 sih4 rc://*/ta/man/translate/figs-explicit כְּ⁠אֶשְׁכְּל֣וֹת הַ⁠גֶּ֔פֶן 1 The phrase **like the clusters of the vine** refers to **clusters** of grapes that grow on grapevines. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “like the clusters of the grapevine” -7:8 z5l1 rc://*/ta/man/translate/figs-metonymy וְ⁠רֵ֥יחַ אַפֵּ֖⁠ךְ כַּ⁠תַּפּוּחִֽים 1 The man is using the term **nose** to refer to what the nose produces (breathes out), breath. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and let the smell of your breath be like apples” or “and let the smell of the breath coming from your nose be like apples” -7:8 qrda rc://*/ta/man/translate/figs-ellipsis וְ⁠רֵ֥יחַ 1 The man is leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the context as modeled by the ULT which supplies the words “let the” here. -7:8 f9is rc://*/ta/man/translate/translate-unknown כַּ⁠תַּפּוּחִֽים 1 An apple is a round hard fruit that can grow to be as big as an adult’s fist. It has a sweet taste and a pleasant smell. If your readers would not be familiar with this type of fruit, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “be like sweet fruit” or “be like fragrant fruit” or “be like fruit” -7:9 btth rc://*/ta/man/translate/figs-simile וְ⁠חִכֵּ֕⁠ךְ כְּ⁠יֵ֥ין הַ⁠טּ֛וֹב הוֹלֵ֥ךְ לְ⁠דוֹדִ֖⁠י לְ⁠מֵישָׁרִ֑ים דּוֹבֵ֖ב שִׂפְתֵ֥י יְשֵׁנִֽים 1 The man compares the woman’s kisses (**mouth**) to **wine** in the first line of this verse and then the woman responds to him and continues this simile in the following two lines. The man is saying that the woman’s kisses are like **wine** because **wine** is pleasant tasting and has a powerful effect on the body when drunk freely. If it would be helpful to your readers, you could explain the basis of this comparison. Alternate translation: “and let your mouth be pleasant tasting and intoxicating like the best wine. May my mouth be like pleasant and intoxicating wine which goes down to my beloved smoothly, gliding over the lips of those who sleep” -7:9 qkwu rc://*/ta/man/translate/figs-explicit וְ⁠חִכֵּ֕⁠ךְ 1 The man is expressing a wish or desire. If it would help your readers, you could use a more natural form in your language for expressing a wish or desire. Alternate translation: “and may your mouth be” -7:9 yrg1 rc://*/ta/man/translate/figs-metonymy וְ⁠חִכֵּ֕⁠ךְ 1 Here, **mouth** represents the kisses which come from the woman’s **mouth**. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “and let your kisses be” -7:9 fuvm rc://*/ta/man/translate/figs-extrainfo הוֹלֵ֥ךְ לְ⁠דוֹדִ֖⁠י לְ⁠מֵישָׁרִ֑ים דּוֹבֵ֖ב שִׂפְתֵ֥י יְשֵׁנִֽים 1 Some Bible scholars think the speaker in this part of the verse: (1) is the woman. Because the author does not say who is speaking here you should not indicate the speaker explicitly in the text of your translation. However, if you are using section headers to indicate who is speaking, as the UST does, you can indicate that the woman is now speaking. (2) continues to be the man. If you decide that the man is still speaking you do not need a header above this portion, but if you are using headers, you will need a header above the next verse indicating that the woman is speaking (since Bible scholars agree that the speaker is the woman beginning in 7:10 and continuing through at least 8:3). -7:9 thlw rc://*/ta/man/translate/figs-go הוֹלֵ֥ךְ לְ⁠דוֹדִ֖⁠י לְ⁠מֵישָׁרִ֑ים 1 Your language may say “Coming” rather than **Going** in contexts such as this. Use whichever is more natural. Alternate translation: “Coming down for my beloved smoothly” -7:9 lns1 rc://*/ta/man/translate/figs-explicit הוֹלֵ֥ךְ לְ⁠דוֹדִ֖⁠י לְ⁠מֵישָׁרִ֑ים דּוֹבֵ֖ב שִׂפְתֵ֥י יְשֵׁנִֽים 1 The phrases **Going down** and **gliding** both refer to the **wine** mentioned earlier in the verse. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “Wine which is going down to my beloved smoothly, gliding over the lips of those who sleep” or “Wine which is going down to my beloved smoothly, wine which is gliding over the lips of those who sleep” -7:9 i415 rc://*/ta/man/translate/figs-explicit לְ⁠מֵישָׁרִ֑ים דּוֹבֵ֖ב 1 Here, the word **smoothly** means “freely” and refers to freely flowing **wine**. The word **gliding** here means “flowing.” If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “freely, flowing over” +7:8 bbvd rc://*/ta/man/translate/figs-declarative אֶעֱלֶ֣ה בְ⁠תָמָ֔ר אֹֽחֲזָ֖ה בְּ⁠סַנְסִנָּ֑י⁠ו 1 The man is using a future statement to indicate his intent or desire to do something. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “I want to go up the palm tree; I want to grab hold of its fruit stalks” or “I have determined to go up the palm tree and grab hold of its fruit stalks” +7:8 hqz3 rc://*/ta/man/translate/figs-go אֶעֱלֶ֣ה 1 Your language may say “come” rather than **go** in a context such as this. Alternate translation: “I will come up” +7:8 zfb8 rc://*/ta/man/translate/figs-simile וְ⁠יִֽהְיוּ־נָ֤א שָׁדַ֨יִ⁠ךְ֙ כְּ⁠אֶשְׁכְּל֣וֹת הַ⁠גֶּ֔פֶן וְ⁠רֵ֥יחַ אַפֵּ֖⁠ךְ כַּ⁠תַּפּוּחִֽים 1 The phrases **let your breasts be like the clusters of the vine** and **let the smell of your nose be like apples** are both comparisons. If it would be helpful in your language, you could state that explicitly. Alternate translation: “And, please, let your breasts be sweet and enjoyable like the clusters of the vine, and let the smell of your breath be pleasant like the pleasant smell of apples” +7:8 s1bf rc://*/ta/man/translate/figs-explicit וְ⁠יִֽהְיוּ־נָ֤א שָׁדַ֨יִ⁠ךְ֙ & וְ⁠רֵ֥יחַ 1 The man is expressing a wish or desire. You could include this information if it would be helpful to your readers. Alternate translation: “And, please, may your breasts be … and may the smell of” +7:8 sih4 rc://*/ta/man/translate/figs-explicit כְּ⁠אֶשְׁכְּל֣וֹת הַ⁠גֶּ֔פֶן 1 The phrase **like the clusters of the vine** refers to clusters of grapes that grow on grapevines. If it would be helpful to your readers, you could include this information. Alternate translation: “like the clusters of the grapevine” +7:8 z5l1 rc://*/ta/man/translate/figs-metonymy וְ⁠רֵ֥יחַ אַפֵּ֖⁠ךְ כַּ⁠תַּפּוּחִֽים 1 Here, **nose** represents breath. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and let the smell of your breath be like apples” or “and let the smell of the breath coming from your nose be like apples” +7:8 qrda rc://*/ta/man/translate/figs-ellipsis וְ⁠רֵ֥יחַ 1 The man is leaving out some of the words that in many languages a sentence would need to be complete. You could supply the words "let the" if it would be clearer in your language. +7:8 f9is rc://*/ta/man/translate/translate-unknown כַּ⁠תַּפּוּחִֽים 1 An apple is a round hard fruit that has a sweet taste and a pleasant smell. If your readers would not be familiar with this type of fruit, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “be like sweet fruit” or “be like fragrant fruit” or “be like fruit” +7:9 btth rc://*/ta/man/translate/figs-simile וְ⁠חִכֵּ֕⁠ךְ כְּ⁠יֵ֥ין הַ⁠טּ֛וֹב הוֹלֵ֥ךְ לְ⁠דוֹדִ֖⁠י לְ⁠מֵישָׁרִ֑ים דּוֹבֵ֖ב שִׂפְתֵ֥י יְשֵׁנִֽים 1 The man is saying that the woman’s kisses (**mouth**) are like **wine** because both are pleasant tasting and have a powerful effect on the body. The woman continues this comparison. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “and let your mouth be pleasant tasting and intoxicating like the best wine. May my mouth be like pleasant and intoxicating wine which goes down to my beloved smoothly, gliding over the lips of those who sleep” +7:9 qkwu rc://*/ta/man/translate/figs-explicit וְ⁠חִכֵּ֕⁠ךְ 1 The man is expressing a wish or desire. If it would be helpful to your readers, you could include this information. Alternate translation: “and may your mouth be” +7:9 yrg1 rc://*/ta/man/translate/figs-metonymy וְ⁠חִכֵּ֕⁠ךְ 1 Here, **mouth** represents the kisses which come from the woman’s mouth. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and let your kisses be” +7:9 fuvm rc://*/ta/man/translate/figs-extrainfo הוֹלֵ֥ךְ לְ⁠דוֹדִ֖⁠י לְ⁠מֵישָׁרִ֑ים דּוֹבֵ֖ב שִׂפְתֵ֥י יְשֵׁנִֽים 1 Some Bible scholars think the speaker in this part of the verse: (1) is the woman. Because the author does not say who is speaking here, you should not indicate the speaker explicitly in the text. However, if you are using section headers to indicate who is speaking, you can indicate that the woman is now speaking. (2) continues to be the man. If you decide that the man is still speaking, you do not need a header above this portion, but if you are using headers, you will need a header above the next verse indicating that the woman is speaking (since Bible scholars agree that the speaker is the woman beginning in 7:10 and continuing through at least 8:3). +7:9 thlw rc://*/ta/man/translate/figs-go הוֹלֵ֥ךְ לְ⁠דוֹדִ֖⁠י לְ⁠מֵישָׁרִ֑ים 1 Your language may say “Coming” rather than **Going** in a context such as this. Alternate translation: “Coming down for my beloved smoothly” +7:9 lns1 rc://*/ta/man/translate/figs-explicit הוֹלֵ֥ךְ לְ⁠דוֹדִ֖⁠י לְ⁠מֵישָׁרִ֑ים דּוֹבֵ֖ב שִׂפְתֵ֥י יְשֵׁנִֽים 1 The phrases **Going down** and **gliding** both refer to the wine mentioned earlier in the verse. If it would be helpful to your readers, you could include this information. Alternate translation: “Wine, which is going down to my beloved smoothly, gliding over the lips of those who sleep” or “Wine, which is going down to my beloved smoothly; wine, which is gliding over the lips of those who sleep” +7:9 i415 rc://*/ta/man/translate/figs-explicit לְ⁠מֵישָׁרִ֑ים דּוֹבֵ֖ב 1 Here, the word **smoothly** means “freely” and refers to freely flowing wine. The word **gliding** here means “flowing.” If it would be helpful to your readers, you could include this information. Alternate translation: “freely, flowing over” 7:9 hfsc שִׂפְתֵ֥י יְשֵׁנִֽים 1 See the chapter 7 introduction for information regarding an alternate translation of the words that the ULT translates as **the lips of those who sleep**. 7:10 k7zq אֲנִ֣י לְ⁠דוֹדִ֔⁠י 1 See how you translated the identical phrase in [Song of Songs 6:3](../06/01.md). -7:11 xmwk rc://*/ta/man/translate/figs-go לְכָ֤⁠ה 1 Your language may say “Go” rather than **Come** in contexts such as this. Use whichever is more natural. Alternate translation: “Go” +7:11 xmwk rc://*/ta/man/translate/figs-go לְכָ֤⁠ה 1 Your language may say “Go” rather than **Come** in a context such as this. Alternate translation: “Go” 7:11 c7tx rc://*/ta/man/translate/figs-infostructure לְכָ֤⁠ה דוֹדִ⁠י֙ 1 If it would be more natural in your language, you could change the order of these phrases. Alternate translation: “My beloved, come” 7:11 evc9 נָלִ֖ינָה בַּ⁠כְּפָרִֽים 1 Alternate translation: “and let us stay overnight in a village somewhere” -7:11 d0wu rc://*/ta/man/translate/translate-unknown בַּ⁠כְּפָרִֽים 1 The word which the ULT translates as **in the villages** has two possible meanings in the original language. Here, it could mean: (1) **in the villages** as modeled by the ULT’s translation. (2) “among the henna bushes” (henna bushes produce flowers). If you choose this option see how you translated the phrase “henna blossoms” in [1:14](../01/14.md). Alternate translation: “among the henna bushes” or “among the wildflowers” or “among the henna blossoms” +7:11 d0wu rc://*/ta/man/translate/translate-unknown בַּ⁠כְּפָרִֽים 1 The word which the ULT translates as **in the villages** has two possible meanings in the original language. Here it could mean: (1) **in the villages** as modeled by the ULT’s translation. (2) “among the henna bushes” (henna bushes produce flowers). If you choose this option, see how you translated the phrase “henna blossoms” in [1:14](../01/14.md). Alternate translation: “among the henna bushes” or “among the wildflowers” or “among the henna blossoms” 7:12 iii6 נַשְׁכִּ֨ימָה֙ 1 Alternate translation: “Let us wake up early and go” or “Let us get up early and go” -7:12 w3p4 rc://*/ta/man/translate/figs-go נַשְׁכִּ֨ימָה֙ 1 Your language may say “come” rather than **go** in contexts such as this. Use whichever is more natural. Alternate translation: “Let us come early” +7:12 w3p4 rc://*/ta/man/translate/figs-go נַשְׁכִּ֨ימָה֙ 1 Your language may say “come” rather than **go** in a context such as this. Alternate translation: “Let us come early” 7:12 xm75 פָּֽרְחָ֤ה הַ⁠גֶּ֨פֶן֙ 1 See how you translated the similar phrase “had the vine budded” in [6:11](../06/11.md). 7:12 fe54 הֵנֵ֖צוּ הָ⁠רִמּוֹנִ֑ים 1 See how you translated the similar phrase “Had the pomegranates bloomed” in [6:11](../06/11.md). -7:12 q3a4 rc://*/ta/man/translate/figs-abstractnouns אֶתֵּ֥ן אֶת־דֹּדַ֖⁠י לָֽ⁠ךְ 1 If your language does not use an abstract noun for the idea of **love**, you could express the same idea with a verbal phrase as modeled by the UST or in some other way that is natural in your language. Alternate translation: “I will make love with you” -7:13 v61b rc://*/ta/man/translate/translate-unknown הַֽ⁠דּוּדָאִ֣ים נָֽתְנוּ־רֵ֗יחַ 1 The term **mandrakes** refers to the mandrake plant which produces flowers that have a strong pleasant smell. People in that culture thought that smelling or eating fruit from the mandrake plant would arouse a person’s sexual desire and would help women to conceive children. If your readers would not be familiar with this type of plant, you could use the name of a plant in your area that people think increases sexual desire and/or helps women to conceive children or you could use a more general term. Alternately, you could explain what a mandrake plant is in a footnote. Alternate translation: “The love flowers give off their scent” or “The scent of the love flowers is in the air” -7:13 alp4 rc://*/ta/man/translate/figs-metaphor וְ⁠עַל־פְּתָחֵ֨י⁠נוּ֙ כָּל־מְגָדִ֔ים חֲדָשִׁ֖ים גַּם־יְשָׁנִ֑ים דּוֹדִ֖⁠י צָפַ֥נְתִּי לָֽ⁠ךְ 1 Here, the woman is speaking of the different pleasurable experiences that she and the man will experience together when they express their love for each other as if they were **every choice fruit** that were stored **above** their **doors** (In that culture fruit was often kept on a shelf above doors). The woman speaks of her love that she kept to give give to the man she loves as if it were **choice fruit** that she has **stored** (reserved) for the man. If it would be helpful in your language, you could express the meaning with a simile or you could state the meaning plainly. Alternate translation: “and we are surrounded by delightful pleasures, new ones and old ones, pleasures that I have been saving to give to you, my beloved” +7:12 q3a4 rc://*/ta/man/translate/figs-abstractnouns אֶתֵּ֥ן אֶת־דֹּדַ֖⁠י לָֽ⁠ךְ 1 If your language does not use an abstract noun for the idea of **love**, you could express the same idea in another way. Alternate translation: “I will make love with you” +7:13 v61b rc://*/ta/man/translate/translate-unknown הַֽ⁠דּוּדָאִ֣ים נָֽתְנוּ־רֵ֗יחַ 1 The **mandrakes** are plants which produce pleasant-smelling flowers. People in that culture thought that smelling or eating fruit from the mandrake plant would arouse a person’s sexual desire and would help women to conceive children. If your readers would not be familiar with this type of plant, you could use the name of a similar plant in your area or you could use a more general term. Alternate translation: “The love flowers give off their scent” or “The scent of the love flowers is in the air” +7:13 alp4 rc://*/ta/man/translate/figs-metaphor וְ⁠עַל־פְּתָחֵ֨י⁠נוּ֙ כָּל־מְגָדִ֔ים חֲדָשִׁ֖ים גַּם־יְשָׁנִ֑ים דּוֹדִ֖⁠י צָפַ֥נְתִּי לָֽ⁠ךְ 1 The woman speaks of her love for the man as if it were **all choice fruits** that she has **stored up ** (reserved) for him. She also speaks of the pleasure they will enjoy together when they express their love as **all choice fruits** stored **over our doors**. (In that culture fruit was often kept on a shelf above doors). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and we are surrounded by delightful pleasures, new ones and old ones, pleasures that I have been saving to give to you, my beloved” 7:13 xbk7 וְ⁠עַל־פְּתָחֵ֨י⁠נוּ֙ כָּל־מְגָדִ֔ים 1 Alternate translation: “and above the entrance of our house are every one of the best fruits” -7:13 c2ah rc://*/ta/man/translate/figs-idiom חֲדָשִׁ֖ים גַּם־יְשָׁנִ֑ים 1 Here, the phrase **new ones and also old ones** means “new fruits and also old fruits” and refers to fruit that is ripe (the old fruit) and fruit that has not yet ripened (the new fruit). This phrase as a whole is an idiom which means “all kinds of fruit.” If it would help your readers you could translate the meaning of the idiom or make it explicit that “new ones and also old ones” refers to ripe and unripe fruit. Alternate translation: “fruit that is not yet ripe and also sweet ripe fruit” or “all kinds of fruit” +7:13 c2ah rc://*/ta/man/translate/figs-idiom חֲדָשִׁ֖ים גַּם־יְשָׁנִ֑ים 1 Here, **new ones and also old ones** is an idiom which means “all kinds of fruit.” **New ones** refers to fruit which isn't yet ripe and **old ones** refers to ripe fruit. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have that meaning or state the meaning plainly. Alternate translation: “fruit that is not yet ripe and also sweet ripe fruit” or “all kinds of fruit” 7:13 jsb8 דּוֹדִ֖⁠י צָפַ֥נְתִּי לָֽ⁠ךְ 1 Alternate translation: “My beloved, I have saved these so that I can give them to you” or “My beloved, I have saved my love so that I can give it to you” 8:intro d35n 0 # Song of Songs 8 General Notes\n\n## Religious and Cultural Concepts in This Chapter\n\n### Strong feelings of love and commitment between a man and woman who love each other romantically\n\n8:6-7 describe the strong feelings of love, commitment, and emotional attachment that can exist between a man and woman who love each other romantically.\n\n## Translation Issues in This Chapter\n\n\n### The meaning of [8:12](../08/12.md)\n\nThe three possible meanings of [8:12](../08/12.md) are: (1) that the woman is speaking of herself as a vineyard and saying that her vineyard is hers alone and is comparing herself to Solomon’s vineyard (which was discussed in [8:11](../08/11.md)) and saying that Solomon can keep the profits from his vineyard and his vineyard keepers can keep their portion of the profits from that vineyard. This is the interpretation of the UST. (2) that the woman is speaking of herself as a vineyard and saying that her vineyard is hers alone but that the man who she loves and calls Solomon can freely have the vineyard (her) because she chooses to give herself freely to him. (3) that the man is speaking of the woman he loves as a vineyard and saying that his vineyard (the woman he loves) is his alone and is comparing his vineyard (the woman he loves) to Solomon’s vineyard (which was discussed in [8:11](../08/11.md)) and saying that he feels more wealthy than Solomon because he has the woman he loves as his vineyard and so Solomon can keep the profits from his vineyard and his Solomon’s keepers can keep their portion of the profits from that vineyard. 8:1 dp21 rc://*/ta/man/translate/figs-idiom מִ֤י יִתֶּנְ⁠ךָ֙ כְּ⁠אָ֣ח לִ֔⁠י יוֹנֵ֖ק שְׁדֵ֣י אִמִּ֑⁠י 1 Here, the woman is using the idiom **Who will give you** to express her wish that the man she loves be **like a brother** to her (so that she could publicly **kiss** him). If it would help your readers, you could an equivalent idiom from your language that expresses a desire or a wish or you could state the meaning in plain language. Alternate translation: “How I wish that you were like a brother to me, who nursed at the breasts of my mother” or “How I desire that you were like a brother to me, who nursed at the breasts of my mother” From 1a5a40c8500d560457736684651ff6b08929484c Mon Sep 17 00:00:00 2001 From: Grant_Ailie Date: Mon, 23 Sep 2024 20:48:14 +0000 Subject: [PATCH 09/16] Merge Grant_Ailie-tc-create-1 into master by Grant_Ailie (#3815) Reviewed-on: https://git.door43.org/unfoldingWord/en_tn/pulls/3815 --- tn_JOS.tsv | 40 +++++++++++++++++++++++++++------------- 1 file changed, 27 insertions(+), 13 deletions(-) diff --git a/tn_JOS.tsv b/tn_JOS.tsv index e67d011949..e5d6942869 100644 --- a/tn_JOS.tsv +++ b/tn_JOS.tsv @@ -49,7 +49,7 @@ front:intro syt5 0 # Introduction to Joshua\n\n## Part 1: General Introductio 1:15 f85b rc://*/ta/man/translate/figs-explicit לַֽ⁠אֲחֵי⁠כֶם֮ 1 See how you translated the word **brothers** in the previous verse where it is used with the same meaning. 1:18 zhz1 rc://*/ta/man/translate/figs-gendernotations כָּל־אִ֞ישׁ 1 Although the term **man** is masculine, the Reubenites, the Gadites, and the half-tribe of Manasseh are using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “Every person” 1:18 rel4 rc://*/ta/man/translate/figs-parallelism כָּל־אִ֞ישׁ אֲשֶׁר־יַמְרֶ֣ה אֶת־פִּ֗י⁠ךָ וְ⁠לֹֽא־יִשְׁמַ֧ע אֶת־דְּבָרֶ֛י⁠ךָ לְ⁠כֹ֥ל אֲשֶׁר־תְּצַוֶּ֖⁠נּוּ יוּמָ֑ת 1 These two phrases mean basically the same thing and emphasize that any form of disobedience will be punished. The phrase **rebels against your mouth** and the phrase **will not hear your words** mean basically the same thing. The Reubenites, the Gadites, and the half-tribe of Manasseh are the same thing twice, in slightly different ways, to emphasize that they will **put to death** anyone who rebels against what Joshua commands. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one and show the emphasis in a way that is natural in your language. Alternate translation: “We will surely put to death every man who rebels against what you instruct us to do” -1:18 mxi0 rc://*/ta/man/translate/figs-idiom יַמְרֶ֣ה אֶת־פִּ֗י⁠ךָ וְ⁠לֹֽא־יִשְׁמַ֧ע אֶת־דְּבָרֶ֛י⁠ךָ 1 The speakers are using the words **mouth** and **words** and associating them with the instructions or commands that Joshua would speak with his **mouth** using **words**. If your readers would not understand this, you could use equivalent expressions or use plain language. Alternate translation: “rebels against your commands and will not hear your instructions” +1:18 mxi0 rc://*/ta/man/translate/figs-metonymy יַמְרֶ֣ה אֶת־פִּ֗י⁠ךָ וְ⁠לֹֽא־יִשְׁמַ֧ע אֶת־דְּבָרֶ֛י⁠ךָ 1 The speakers are using the words **mouth** and **words** and associating them with the instructions or commands that Joshua would speak with his **mouth** using **words**. If your readers would not understand this, you could use equivalent expressions or use plain language. Alternate translation: “rebels against your commands and will not hear your instructions” 1:18 lbc3 rc://*/ta/man/translate/figs-activepassive יוּמָ֑ת 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If you must state who did the action, the context implies indicates that the Reubenites, the Gadites, and the half-tribe of Manasseh will do it. Alternate translation: “we will put to death” 1:18 m66s rc://*/ta/man/translate/figs-abstractnouns יוּמָ֑ת 1 If your language does not use an abstract noun for the idea of **death**, you could express the same idea with an active verb or in some other way that is natural in your language. Alternate translation: “we will kill” 1:18 zez7 rc://*/ta/man/translate/figs-doublet חֲזַ֥ק וֶ⁠אֱמָֽץ 1 See how you translated the phrase **be strong and be courageous** in [1:6](../01/06.md). @@ -143,7 +143,7 @@ front:intro syt5 0 # Introduction to Joshua\n\n## Part 1: General Introductio 4:7 gx13 rc://*/ta/man/translate/figs-metaphor לִ⁠בְנֵ֥י יִשְׂרָאֵ֖ל 1 See how you translated the phrase **the sons of Israel** in [1:2](../01/02.md). 4:9 igh8 rc://*/ta/man/translate/figs-explicit וּ⁠שְׁתֵּ֧ים עֶשְׂרֵ֣ה אֲבָנִ֗ים הֵקִ֣ים יְהוֹשֻׁעַ֮ בְּ⁠ת֣וֹךְ הַ⁠יַּרְדֵּן֒ 1 These were twelve additional stones, not the stones that the twelve men carried from the riverbed in [4:8](../04/08.md). If it would be helpful to your readers, you could indicate that explicitly as modeled by the UST which adds the word “other” to the phrase “large stones” in order to make it clear that these were a different set of **12 stones** than those carried from the riverbed in the previous verse. 4:9 fumr rc://*/ta/man/translate/figs-explicit הַ⁠יַּרְדֵּן֒ 1 Here, the phrase **the Jordan** refers to the riverbed of the **Jordan** River, as it did in [3:17](../03/17.md). See how you translated the phrase **the Jordan** there. Alternate translation: “the river bed of the Jordan” or “the Jordan’s river bed” -4:9 wgcz rc://*/ta/man/translate/figs-idiom עַ֖ד הַ⁠יּ֥וֹם הַ⁠זֶּֽה 1 The phrase **until this day** is an idiom meaning “until this time.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “until this time” or “until now” +4:9 wgcz rc://*/ta/man/translate/figs-idiom עַ֖ד הַ⁠יּ֥וֹם הַ⁠זֶּֽה 1 The phrase **until this day** is an idiom meaning “until this time.” The author is saying that the 12 stones were still in the middle of the Jordan at the time he wrote this. If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “until this time” or “until now” 4:10 reg9 rc://*/ta/man/translate/figs-explicit הַ⁠יַּרְדֵּן֒ 1 Here, the phrase **the Jordan** refers to the riverbed of the **Jordan** River, as it did in [3:17](../03/17.md). See how you translated the phrase **the Jordan** there. Alternate translation: “the river bed of the Jordan” or “the Jordan’s river bed” 4:11 vff8 וַ⁠יַּעֲבֹ֧ר אֲרוֹן־יְהוָ֛ה\nוְ⁠הַ⁠כֹּהֲנִ֖ים לִ⁠פְנֵ֥י הָ⁠עָֽם 1 Alternate translation: “that the priests, who were carrying the Box of Yahweh, crossed the Jordan in front of the people” 4:12 y1qn rc://*/ta/man/translate/figs-infostructure וַ֠⁠יַּעַבְרוּ בְּנֵי־רְאוּבֵ֨ן וּ⁠בְנֵי־גָ֜ד וַ⁠חֲצִ֨י שֵׁ֤בֶט הַֽ⁠מְנַשֶּׁה֙ חֲמֻשִׁ֔ים לִ⁠פְנֵ֖י בְּנֵ֣י יִשְׂרָאֵ֑ל כַּ⁠אֲשֶׁ֛ר דִּבֶּ֥ר אֲלֵי⁠הֶ֖ם מֹשֶֽׁה 1 If it would be more natural in your language, you could place the words **just as Moses had spoken to them** at the beginning of this verse instead of at the end because the words **as Moses had spoken to them** gives the reason for the result that the first part of this verse describes. Alternate translation: “Just as Moses had spoken to them, the sons of Reuben, and the sons of Gad, and the half of the tribe of Manasseh, armed men, crossed over before the face of the sons of Israel” @@ -239,7 +239,7 @@ front:intro syt5 0 # Introduction to Joshua\n\n## Part 1: General Introductio 6:20 p5kj rc://*/ta/man/translate/figs-explicitinfo וַ⁠יַּ֨עַל הָ⁠עָ֤ם הָ⁠עִ֨ירָ⁠ה֙ 1 The expression **went up** indicates that the Israelite soldiers moved upwards in elevation in order to enter Jericho. If it is unnatural in your language to indicate elevation when expressing movement you could shorten the expression. Alternate translation: “and the people went into the city” 6:20 v2v6 אִ֣ישׁ 1 Alternate translation: “each man” or “every man” 6:21 cf5x rc://*/ta/man/translate/figs-personification לְ⁠פִי־חָֽרֶב 1 The author is speaking of **the sword** as if it were a living thing that had a **mouth** and could eat. This is probably a reference to the way a sword cuts into a person as if it were an animal biting him. An idea implicit in this personification is that when a sword eats, it devours everything. So this expression means “to the degree that the sword devours.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “” -6:21 b19h rc://*/ta/man/translate/figs-merism מֵ⁠אִישׁ֙ וְ⁠עַד־אִשָּׁ֔ה מִ⁠נַּ֖עַר וְ⁠עַד־זָקֵ֑ן וְ⁠עַ֨ד שׁ֥וֹר וָ⁠שֶׂ֛ה וַ⁠חֲמ֖וֹר 1 The author is giving examples of the different types and categories of living beings that the phrase **all that was in the city** refers to. The Israelite soldiers killed all the animals and all the humans in the city of Jericho. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “every human being, and every animal.” +6:21 b19h rc://*/ta/man/translate/figs-merism מֵ⁠אִישׁ֙ וְ⁠עַד־אִשָּׁ֔ה מִ⁠נַּ֖עַר וְ⁠עַד־זָקֵ֑ן וְ⁠עַ֨ד שׁ֥וֹר וָ⁠שֶׂ֛ה וַ⁠חֲמ֖וֹר 1 The author is giving examples of the different types and categories of living beings that the phrase **all that was in the city** refers to. The Israelite soldiers killed all the animals and all the humans in the city of Jericho. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “every human being, and every animal” or “they killed all the people, both male and female, regardless of their age, and they killed all the cattle and sheep and donkeys. They killed every living thing” 6:21 hmkk rc://*/ta/man/translate/figs-nominaladj מִ⁠נַּ֖עַר וְ⁠עַד־זָקֵ֑ן 1 The author is using the adjectives **young** and **old** as nouns in order to describe groups of people. Your language may use adjectives in the same way. If not, you could translate these words with noun phrases. Alternate translation: “from young people and to old people” 6:22 vluk rc://*/ta/man/translate/grammar-connect-logic-result בֹּ֖אוּ בֵּית־הָ⁠אִשָּׁ֣ה הַ⁠זּוֹנָ֑ה וְ⁠הוֹצִ֨יאוּ מִ⁠שָּׁ֤ם אֶת־הָֽ⁠אִשָּׁה֙ וְ⁠אֶת־כָּל־אֲשֶׁר־לָ֔⁠הּ כַּ⁠אֲשֶׁ֥ר נִשְׁבַּעְתֶּ֖ם לָֽ⁠הּ 1 If it would be more natural in your language, you could change the order of these phrases, since the last phrase gives the reason for the result that the phrases before it describe. Alternate translation: “Do what you swore to the woman, the prostitute, and enter her house and bring her out from there and all who belong to her” 6:23 ukcg וְ⁠אֶת־כָּל־אֲשֶׁר־לָ֔⁠הּ 1 The phrase **all who belonged to her** could refer to: (1) Rahab’s other relatives who were in her house. Alternate translation: “and all her relatives who were with her in her house” (2) Rahab’s slaves. Alternate translation: “and her slaves” or “and all her slaves” @@ -312,10 +312,11 @@ front:intro syt5 0 # Introduction to Joshua\n\n## Part 1: General Introductio 7:25 vd6n rc://*/ta/man/translate/figs-rquestion מֶ֣ה עֲכַרְתָּ֔⁠נוּ 1 Joshua is not asking for information, but is using the question form to rebuke Achan. If you would not use a rhetorical question for this purpose in your language, you could translate these words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “You have greatly troubled us!” 7:25 i3rq rc://*/ta/man/translate/figs-events וַ⁠יִּרְגְּמ֨וּ אֹת֤⁠וֹ כָל־יִשְׂרָאֵל֙ אֶ֔בֶן וַ⁠יִּשְׂרְפ֤וּ אֹתָ⁠ם֙ בָּ⁠אֵ֔שׁ וַ⁠יִּסְקְל֥וּ אֹתָ֖⁠ם בָּ⁠אֲבָנִֽים 1 The Israelites **stoned** Achan and his family to death and then **burned them**. It might be helpful to reorder the last sentence so that it is clear that Achan and his family were **burned** after they were **stoned**. Alternate translation: “And all Israel stoned Achan and his family with the stones and then they burned them with fire” 7:25 ftq1 וַ⁠יִּסְקְל֥וּ אֹתָ֖⁠ם בָּ⁠אֲבָנִֽים 1 Alternate translation: “and they stoned Achan and his famiily with the stones” +7:26 hfq5 rc://*/ta/man/translate/figs-idiom עַ֚ד הַ⁠יּ֣וֹם הַ⁠זֶּ֔ה…עַ֖ד הַ⁠יּ֥וֹם הַ⁠זֶּֽה 1 See how you translated the phrase **until this day** in [4:9](../04/09.md) where it occurs with the same meaning. +7:26 enq0 rc://*/ta/man/translate/figs-ellipsis עַ֚ד הַ⁠יּ֣וֹם הַ⁠זֶּ֔ה 1 The author is leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the context. Alternate translation: “that remains until this day” 7:26 zcp9 rc://*/ta/man/translate/figs-idiom וַ⁠יָּ֥שָׁב יְהוָ֖ה מֵ⁠חֲר֣וֹן אַפּ֑⁠וֹ 1 See how you translated the idiom “the nose of Yahweh burned” in [7:1](../07/01.md). Here, the phrase **turned from** means “stopped” or“relented”. Alternate translation: “Yahweh stopped being angry” 7:26 jg1j rc://*/ta/man/translate/figs-activepassive קָרָ֞א שֵׁ֣ם הַ⁠מָּק֤וֹם הַ⁠הוּא֙ 1 If your language does not use the passive form in this way, you can state this in active form, as modeled by the UST, or in another way that is natural in your language. If you must state who did the action, the context implies that “people” did it. 7:26 wdse rc://*/ta/man/translate/translate-transliterate עֵ֣מֶק עָכ֔וֹר 1 See how you translated the name **the Valley of Trouble** in [7:24](../07/24.md). -7:26 hfq5 rc://*/ta/man/translate/figs-idiom עַ֖ד הַ⁠יּ֥וֹם הַ⁠זֶּֽה 1 See how you translated the phrase **until this day** in [4:9](../04/09.md) where it occurs with the same meaning. 8:intro f3jc 0 # Joshua 8 General Notes\n\n## Structure and Formatting\n\n## Religious and Cultural Concepts in This Chapter\n\n### Sin brought defeat\n\nIt was great sin to take what was to be destroyed. Because of their sin, Yahweh withheld victory from the Israelites. Sin resulted in defeat in battle. Because they repented, Yahweh brought victory to Israel in Ai. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/repent]])\n\n### Built an altar\n\nAltars were commonly built in the Ancient Near East to commemorate important events. Several altars were built in the Book of Joshua. 8:1 l4p8 rc://*/ta/man/translate/figs-parallelism אַל־תִּירָ֣א וְ⁠אַל־תֵּחָ֔ת 1 The phrases **Do not be terrified** and **do not be dismayed** mean similar things. Yahweh combines them to emphasize that Joshua and the Israelite soldiers must not be afraid. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “Make sure that you are not terrified” or “There is absolutely no reason for you to be terrified” 8:1 aiwf rc://*/ta/man/translate/figs-imperative רְאֵ֣ה 1 Here, the word **See** is an imperative. Yahweh is using the term **See** to emphasize what he says in this verse. Your language may have a comparable expression that you could use in your translation. @@ -349,6 +350,7 @@ front:intro syt5 0 # Introduction to Joshua\n\n## Part 1: General Introductio 8:17 zip6 וְ⁠לֹֽא־נִשְׁאַ֣ר אִ֗ישׁ בָּ⁠עַי֙ וּ⁠בֵ֣ית אֵ֔ל\nאֲשֶׁ֥ר לֹֽא־יָצְא֖וּ אַחֲרֵ֣י יִשְׂרָאֵ֑ל 1 The phrase **there was not a man left in Ai or Bethel who had not pursued after Israel** means that all the men who were able to fight left these two towns to pursue the Israelite army. Old men and those unable to fight because of some physical disability probably did not leave these towns. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “And there was not a man of fighting age left in the Ai or Bethel who had not pursued after Israel” or “And there was not a fighting man left in the Ai or Bethel who had not pursued after Israel” 8:17 kijl rc://*/ta/man/translate/figs-doublenegatives וְ⁠לֹֽא־נִשְׁאַ֣ר אִ֗ישׁ בָּ⁠עַי֙ וּ⁠בֵ֣ית אֵ֔ל אֲשֶׁ֥ר לֹֽא־יָצְא֖וּ אַחֲרֵ֣י יִשְׂרָאֵ֑ל 1 If it would be clearer in your language, you could translate this sentence as a positive statement. Alternate translation: “And every man in the Ai and Bethel pursued after Israel” 8:18 xe2m rc://*/ta/man/translate/figs-idiom בְ⁠יָדְ⁠ךָ֖ אֶתְּנֶ֑⁠נָּה 1 See how you translated this idiom in [6:2](../06/02.md). +8:18 b6l6 rc://*/ta/man/translate/translate-symaction נְ֠טֵה בַּ⁠כִּיד֤וֹן אֲשֶׁר־בְּ⁠יָֽדְ⁠ךָ֙ אֶל־הָ⁠עַ֔י כִּ֥י בְ⁠יָדְ⁠ךָ֖ אֶתְּנֶ֑⁠נָּה וַ⁠יֵּ֧ט יְהוֹשֻׁ֛עַ בַּ⁠כִּיד֥וֹן אֲשֶׁר־בְּ⁠יָד֖⁠וֹ אֶל־הָ⁠עִֽיר 1 This action was a literal sign to Joshua’s soldiers to attack Ai, as the next verse indicates. It was probably also a symbolic expression that Ai was to be destroyed. You should retain this action in your translation. If it would be helpful to your readers you could indicate its meaning in footnote. 8:19 cyya rc://*/ta/man/translate/grammar-collectivenouns וְ⁠הָ⁠אוֹרֵ֡ב קָם֩ מְהֵרָ֨ה מִ⁠מְּקוֹמ֤⁠וֹ וַ⁠יָּר֨וּצוּ֙ 1 The word **ambush** is a singular noun that refers to something done by a group of people. If your language does not use singular nouns in that way, you could use a different expression. Alternate translation: “And the Israelite soldiers who were hiding themselves rose from their place and they ran” 8:20 lcmy rc://*/ta/man/translate/figs-exclamations וְ⁠הִנֵּ֨ה 1 The author is using the term **behold** to focus attention on what he is about to say. Your language may have a comparable expression that you could use in your translation. 8:20 vvzs rc://*/ta/man/translate/figs-idiom וְ⁠לֹא־הָיָ֨ה בָ⁠הֶ֥ם יָדַ֛יִם לָ⁠נ֖וּס הֵ֣נָּה וָ⁠הֵ֑נָּה 1 The phrase **it was not in their hands to flee** is an idiom that could mean: (1) the men of Ai “could not flee ” (because they were surrounded by the Israelite soldiers) Alternate translation: “And they could not flee here or there because they were surrounded” (2) the men of Ai “did not have the courage to flee” Alternate translation: “And they did not have the courage to flee here or there” @@ -356,19 +358,31 @@ front:intro syt5 0 # Introduction to Joshua\n\n## Part 1: General Introductio 8:21 n2cd rc://*/ta/man/translate/grammar-collectivenouns וִ⁠יהוֹשֻׁ֨עַ וְ⁠כָֽל־יִשְׂרָאֵ֜ל רָא֗וּ כִּֽי־לָכַ֤ד הָֽ⁠אֹרֵב֙ אֶת־הָ⁠עִ֔יר 1 The word **ambush** is a singular noun that refers to something done by a group of people. If your language does not use singular nouns in that way, you could use a different expression. Alternate translation: “And Joshua and all Israel saw that the men who had been lying in ambush had captured the city” 8:22 mxej וְ⁠אֵ֨לֶּה יָצְא֤וּ מִן־הָ⁠עִיר֙ לִ⁠קְרָאתָ֔⁠ם וַ⁠יִּֽהְי֤וּ לְ⁠יִשְׂרָאֵל֙ בַּ⁠תָּ֔וֶךְ 1 Alternate translation: “And the other Israelite soldiers came out from the city to meet them. And the men of Ai were in the midst of the Israelite soldiers” 8:22 dlr1 אֵ֥לֶּה מִ⁠זֶּ֖ה וְ⁠אֵ֣לֶּה מִ⁠זֶּ֑ה 1 Alternate translation: “some on this side and some on that side” or “some Israelite soldiers on one side of them and some Israelite soldiers on the other side of them” -8:24 xg2z rc://*/ta/man/translate/figs-personification וַֽ⁠יִּפְּל֥וּ כֻלָּ֛⁠ם לְ⁠פִי־חֶ֖רֶב 1 The author is speaking of **the sword** as if it were a living thing that had a **mouth** and could eat. This is probably a reference to the way a sword cuts into a person as if it were an animal biting him. An idea implicit in this personification is that when a sword eats, it devours everything. So this expression means “and all of them had fallen to the degree that the sword devours,” that is, they killed all the fighting men of Ai. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And they completely destroyed all of them” See how you translated the phrase “to the mouth of the sword” in [6:21](../06/21.md). Alternate translation: “and all of them had been killed” -8:25 d2ud rc://*/ta/man/translate/figs-explicit הַ⁠נֹּ֨פְלִ֜ים בַּ⁠יּ֤וֹם הַ⁠הוּא֙ 1 Here, the word **fell** means “were killed.” If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “the ones who were killed on that day” +8:24 dura rc://*/ta/man/translate/figs-distinguish בַּ⁠שָּׂדֶ֗ה בַּ⁠מִּדְבָּר֙ אֲשֶׁ֣ר רְדָפ֣וּ⁠ם בּ֔⁠וֹ 1 The phrase **in the wilderness** gives us further information about where **the field** was located. It is not making a distinction. If it would be helpful in your language, you could make the relationship between these phrases clearer. Alternate translation: “in the field which was in the wilderness in which they pursued them” or “in the fields which were in the wilderness in which they pursued them” +8:24 xg2z rc://*/ta/man/translate/figs-personification וַֽ⁠יִּפְּל֥וּ כֻלָּ֛⁠ם לְ⁠פִי־חֶ֖רֶב עַד־תֻּמָּ֑⁠ם וַ⁠יָּשֻׁ֤בוּ כָל־יִשְׂרָאֵל֙ הָ⁠עַ֔י וַ⁠יַּכּ֥וּ אֹתָ֖⁠הּ לְ⁠פִי־חָֽרֶב 1 See how you translated the phrase “to the mouth of the sword” in [6:21](../06/21.md). Alternate translation: “once they had killed every one of those soldiers and none were left, then Israel returned to Ai and killed everyone who was there” +8:24 uhnh rc://*/ta/man/translate/figs-metonymy וַֽ⁠יִּפְּל֥וּ כֻלָּ֛⁠ם לְ⁠פִי־חֶ֖רֶב 1 The author is describing dying in battle by association with the word the word **fallen**, since soldiers who die in battle fall to the ground and die. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “and all of them had been killed to the mouth of the sword” or “and all of them had perished to the mouth of the sword” +8:25 d2ud rc://*/ta/man/translate/figs-explicit הַ⁠נֹּ֨פְלִ֜ים בַּ⁠יּ֤וֹם הַ⁠הוּא֙ 1 The author is describing dying in battle by association with the word the word **fell**, since soldiers who die in battle fall to the ground and die. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the ones who were killed on that day” 8:25 s6hq rc://*/ta/man/translate/figs-distinguish שְׁנֵ֥ים עָשָׂ֖ר אָ֑לֶף כֹּ֖ל אַנְשֵׁ֥י הָ⁠עָֽי 1 The author is leaving out some of the words that the phrase **all the men of Ai** would need in many languages to be complete and show its connection to the phrase **were 12,000**. If your readers might misunderstand this, you could supply these words from the context. Alternate translation: “were 12,000, including all the men of the Ai” -8:28 uiv3 שְׁמָמָ֔ה 1 It is a place where people once lived, but now, no one lives there. +8:26 gcgu rc://*/ta/man/translate/figs-litotes וִ⁠יהוֹשֻׁ֨עַ֙ לֹֽא־הֵשִׁ֣יב יָד֔⁠וֹ אֲשֶׁ֥ר נָטָ֖ה בַּ⁠כִּיד֑וֹן 1 Here the king uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that is the opposite of the intended meaning. If it would be helpful in your language, you could express the meaning positively. Alternate translation: “And Joshua continued holding out his hand which he had stretched out with the curved sword” +8:26 vffb rc://*/ta/man/translate/translate-symaction יָד֔⁠וֹ אֲשֶׁ֥ר נָטָ֖ה בַּ⁠כִּיד֑וֹן 1 See how you translated the similar expression in [8:18](../08/18.md). +8:27 jyr5 rc://*/ta/man/translate/grammar-connect-logic-contrast רַ֣ק הַ⁠בְּהֵמָ֗ה וּ⁠שְׁלַל֙ הָ⁠עִ֣יר הַ⁠הִ֔יא בָּזְז֥וּ לָ⁠הֶ֖ם יִשְׂרָאֵ֑ל 1 Here, the word **only** is introducing a contrast. What follows the word **only** is in contrast to what the Israelites did to the inhabitants of Ai in the previous verse. Use a natural form in your language for introducing a contrast. Alternate translation: “But Israel plundered for themselves the livestock and the spoil of that city” +8:27 agn1 rc://*/ta/man/translate/figs-metonymy כִּ⁠דְבַ֣ר יְהוָ֔ה 1 See how you translated this phrase in [8:08](../08/08.md). 8:28 unrb rc://*/ta/man/translate/figs-idiom עַ֖ד הַ⁠יּ֥וֹם הַ⁠זֶּֽה 1 See how you translated the phrase **until this day** in [4:9](../04/09.md) where it occurs with the same meaning. 8:29 wd9u rc://*/ta/man/translate/figs-idiom עַ֖ד הַ⁠יּ֥וֹם הַ⁠זֶּֽה 1 See how you translated the phrase **until this day** in [4:9](../04/09.md) where it occurs with the same meaning. -8:30 xev4 rc://*/ta/man/translate/translate-names בְּ⁠הַ֖ר עֵיבָֽל 1 a mountain in Canaan -8:35 ym6u rc://*/ta/man/translate/figs-doublenegatives לֹֽא־הָיָ֣ה דָבָ֔ר מִ⁠כֹּ֖ל אֲשֶׁר־צִוָּ֣ה מֹשֶׁ֑ה אֲשֶׁ֨ר לֹֽא־קָרָ֜א יְהוֹשֻׁ֗עַ 1 This can be expressed positively. Alternate translation: “Joshua read every word of all that Moses commanded” or “Joshua read the entire law of Moses” -8:35 kdu7 rc://*/ta/man/translate/figs-metonymy יִשְׂרָאֵל֙ 1 This refers to the nation of Israel. +8:29 yq50 rc://*/ta/man/translate/figs-ellipsis עַ֖ד הַ⁠יּ֥וֹם הַ⁠זֶּֽה 1 The author is leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the context. Alternate translation: “that remains until this day” +8:30 isui rc://*/ta/man/translate/grammar-connect-time-sequential אָ֣ז 1 The word **Then** indicates that the events the story will now relate came after the event it has just described. If it would be helpful to your readers, you could show this relationship by using a fuller phrase. Alternate translation: “After that” or “After raising a great pile of stones over the corpse of the King of Ai” +8:31 td7f rc://*/ta/man/translate/figs-explicit אֶת־בְּנֵ֣י יִשְׂרָאֵ֗ל 1 See how you translated the phrase **the sons of Israel** in [1:2](../01/02.md). +8:32 ihwd אֲשֶׁ֣ר כָּתַ֔ב לִ⁠פְנֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל 1 Alternate translation: “which he wrote in the presence of the sons of Israel” +8:32 cool rc://*/ta/man/translate/figs-explicit כָּתַ֔ב 1 Here, the word **he** could refer to: (1) Moses. Alternate translation: “Moses wrote” (2) Joshua. Alternate translation: “Joshua wrote” +8:32 a0rv rc://*/ta/man/translate/figs-explicit בְּנֵ֥י יִשְׂרָאֵֽל 1 See how you translated the phrase **the sons of Israel** in [1:2](../01/02.md). +8:33 odgx rc://*/ta/man/translate/figs-distinguish הַ⁠כֹּהֲנִ֨ים הַ⁠לְוִיִּ֜ם 1 The phrase **the Levites** gives us further information about **the priests**. It is not making a distinction. If it would be helpful in your language, you could make the relationship between these phrases clearer as modeled by the UST. +8:34 vf71 rc://*/ta/man/translate/figs-activepassive הַ⁠כָּת֖וּב 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If you must state who did the action, the context indicates that “Moses” did it. Alternate translation: “that Moses wrote” +8:35 ym6u rc://*/ta/man/translate/figs-doublenegatives לֹֽא־הָיָ֣ה דָבָ֔ר מִ⁠כֹּ֖ל אֲשֶׁר־צִוָּ֣ה מֹשֶׁ֑ה אֲשֶׁ֨ר לֹֽא־קָרָ֜א יְהוֹשֻׁ֗עַ 1 This is a double negative which uses the negative particle **not** twice. If it would be clearer in your language, you could use a positive expression to translate this. Alternate translation: “Joshua read every word that Moses had commanded” +8:35 ozlo rc://*/ta/man/translate/figs-distinguish כָּל־קְהַ֤ל יִשְׂרָאֵל֙ וְ⁠הַ⁠נָּשִׁ֣ים וְ⁠הַ⁠טַּ֔ף וְ⁠הַ⁠גֵּ֖ר הַ⁠הֹלֵ֥ךְ בְּ⁠קִרְבָּֽ⁠ם 1 The phrases **the women**, **the children**, and **the sojourners who are going in the midst of them** give us further information about **all the assembly of Israel** that was gathered there. It is not making a distinction. If it would be helpful in your language, you could make the relationship between these phrases clearer. Alternate translation: “all the assembly of Israel, which included the women, the children, and the sojourners who are going in the midst of them” 9:intro w1cx 0 # Joshua 9 General Notes\n\n## Religious and Cultural Concepts in This Chapter\n\n### Israel’s mistake\n\nIsrael was deceived because “they did not consult with Yahweh for guidance.” Instead of consulting Yahweh, they attempted to achieve victory under their own power. This was sinful. (See: [[rc://*/tw/dict/bible/kt/sin]]) -9:1 g4h4 rc://*/ta/man/translate/translate-names הַ⁠יַּרְדֵּ֜ן 1 a shortened name for the Jordan River -9:2 uj94 rc://*/ta/man/translate/figs-metonymy פֶּ֖ה אֶחָֽד 1 Here “command” represents the one who commanded them. Being under him represents obeying his commands. Alternate translation: “obeying the commands of one leader” -9:4 r5yb בְּ⁠עָרְמָ֔ה 1 a crafty scheme intended to trick Joshua and the Israelites +9:2 uj94 rc://*/ta/man/translate/figs-idiom פֶּ֖ה אֶחָֽד 1 The phrase **as one mouth** is an idiom meaning “with one accord” or “unanimously.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “with one accord” or “unanimously” +9:3 aktq rc://*/ta/man/translate/grammar-connect-logic-contrast וְ⁠יֹשְׁבֵ֨י 1 What follows the word **But** here is in contrast to what the kings in the previous verse did. Use a natural way in your language for introducing a contrast as modeled by the UST. +9:4 r5yb rc://*/ta/man/translate/grammar-connect-logic-contrast גַם־הֵ֨מָּה֙ 1 The author uses the phrase **even they**, to emphasize that the way the Gibeonites acted toward the Israelites was in different from the way the other kings acted toward the Israelites. If repeating the word **they** would be an un-natural way to emphasize this difference in behavior, use a natural way in your language to indicate this contrast as modeled by the UST. 9:5 q9v6 יָבֵ֖שׁ הָיָ֥ה נִקֻּדִֽים 1 Alternate translation: “dry and filled with fungus” or “stale and ruined” 9:6 rz8e rc://*/ta/man/translate/figs-synecdoche אִ֣ישׁ יִשְׂרָאֵ֗ל 1 This refers to the entire nation of Israel. 9:7 w599 rc://*/ta/man/translate/translate-names הַ⁠חִוִּ֑י 1 This is another name for the Gibeonites. From ad4f3f7a6b14f67450a0fd0bdbad7a5345825173 Mon Sep 17 00:00:00 2001 From: Grant_Ailie Date: Mon, 23 Sep 2024 20:57:39 +0000 Subject: [PATCH 10/16] Merge Grant_Ailie-tc-create-1 into master by Grant_Ailie (#3824) Reviewed-on: https://git.door43.org/unfoldingWord/en_tn/pulls/3824 --- tn_MRK.tsv | 1 + 1 file changed, 1 insertion(+) diff --git a/tn_MRK.tsv b/tn_MRK.tsv index 7090e7d0d2..dc1347a4c7 100644 --- a/tn_MRK.tsv +++ b/tn_MRK.tsv @@ -285,6 +285,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 2:21 opbt rc://*/ta/man/translate/figs-explicit αἴρει τὸ πλήρωμα ἀπ’ αὐτοῦ 1 Here Jesus implies that **the patch** will tear away when the garment is washed, because **the patch** will shrink and rip the old garment. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “when the garment is washed, the patch shrinks and tears away from it” 2:21 m3sx rc://*/ta/man/translate/figs-nominaladj τὸ καινὸν τοῦ παλαιοῦ 1 Jesus is using the adjectives **new** and **old** as nouns to mean new and old cloth. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “the new patch from the old garment” 2:22 q5fg rc://*/ta/man/translate/figs-parables καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς; εἰ δὲ μή ῥήξει ὁ οἶνος τοὺς ἀσκούς, καὶ ὁ οἶνος ἀπόλλυται καὶ οἱ ἀσκοί; ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινούς 1 To help the people who asked the question understand why his disciples do not fast, Jesus offers another brief illustration. He wants them to think of the new things that he teaches and does as **new wine** and of the current ways of doing things as if they were **old wineskins**. You should preserve the form of the parable, but if it would be helpful in your language, you could state explicitly that what Jesus does and teaches is like the **new wine**, and the normal way of doing things is like **old wineskins**. Alternate translation: “And no one puts new wine into old wineskins, but if not, the wine will burst the wineskins and the wine and the wineskins are destroyed, but new wine into new wineskins. What I say and do is like the new wine, and the normal way of doing things is like the old wineskins.” +2:22 g99g rc://*/ta/man/translate/translate-unknown ἀσκοὺς…ἀσκοὺς 1 These were bags made out of animal skins. They were used for holding wine. If your readers would not be familiar with wineskins, you could use a general expression. Alternate translation: “leather bags … leather bags” 2:22 fk15 rc://*/ta/man/translate/figs-hypo εἰ δὲ μή ῥήξει ὁ οἶνος τοὺς ἀσκούς, καὶ ὁ οἶνος ἀπόλλυται καὶ οἱ ἀσκοί 1 Jesus is using a hypothetical situation to teach. Use a natural method in your language for introducing a hypothetical situation. Alternate translation: “but if someone actually did, the wine would burst the wineskins and the wine and the wineskins would be destroyed” or “but were a person to do that, the wine would burst the wineskins and the wine and the wineskins would be destroyed” 2:22 alse rc://*/ta/man/translate/figs-explicit ῥήξει ὁ οἶνος τοὺς ἀσκούς 1 Here Jesus implies that the new **wine**, when it ferments, will expand and burst the **wineskins**, which are old and so no longer able to stretch. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “when the wine ferments, the wineskins cannot stretch and will burst” 2:22 n0iy rc://*/ta/man/translate/figs-activepassive ὁ οἶνος ἀπόλλυται καὶ οἱ ἀσκοί 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the wine and the wineskins become useless” or “this destroys the wine and the wineskins” From 1e67659d8d75f139f70c14d3845d79743c5d8c3d Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Tue, 24 Sep 2024 00:32:45 +0000 Subject: [PATCH 11/16] Merge justplainjane47-tc-create-1 into master by justplainjane47 (#3823) --- tn_LEV.tsv | 51 +++++++++++++++++++++++---------------------------- 1 file changed, 23 insertions(+), 28 deletions(-) diff --git a/tn_LEV.tsv b/tn_LEV.tsv index f006b4ebc3..65700d8ed3 100644 --- a/tn_LEV.tsv +++ b/tn_LEV.tsv @@ -1043,19 +1043,19 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 13:56 h4my rc://*/ta/man/translate/figs-activepassive אַחֲרֵ֖י הֻכַּבֵּ֣ס אֹת֑⁠וֹ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “after the owner of the item washed it” 13:56 hktj rc://*/ta/man/translate/writing-pronouns וְ⁠קָרַ֣ע אֹת֗⁠וֹ 1 Here, **it** refers to the portion of the item that has the infectious mold or mildew on it. It may be helpful to clarify this for your readers. Alternate translation: “then he shall tear the infected portion of the item” 13:57 kmmz פֹּרַ֖חַת הִ֑וא 1 Alternate translation: “it is a sign that the infectious mold or mildew has spread over the entire item such that it cannot be washed and made clean” -13:57 t251 rc://*/ta/man/translate/figs-yousingular בָּ⁠אֵ֣שׁ תִּשְׂרְפֶ֔⁠נּוּ 1 Here, **You** is singular and refers to the owner of the infected item, so use the singular form in your translation if your language marks that distinction. 13:57 fsbc rc://*/ta/man/translate/figs-123person בָּ⁠אֵ֣שׁ תִּשְׂרְפֶ֔⁠נּוּ 1 As the General Introduction to this chapter discusses, here the author of Leviticus switches to a second-person address. If the sudden switch to the second person would not be natural in your language, consider continuing to use the third person in your translation. Alternate translation: “The owner should burn it with fire” +13:57 t251 rc://*/ta/man/translate/figs-yousingular בָּ⁠אֵ֣שׁ תִּשְׂרְפֶ֔⁠נּוּ 1 Here, **You** is singular and refers to the owner of the infected item, so use the singular form in your translation if you choose to use the second person form and if your language marks that distinction. 13:57 mno6 rc://*/ta/man/translate/figs-extrainfo בָּ⁠אֵ֣שׁ תִּשְׂרְפֶ֔⁠נּוּ 1 This expression contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. See how you handled the similar expression in [7:17](../07/17.md). Alternate translation: “You should completely burn it” 13:57 chro אֵ֥ת אֲשֶׁר־בּ֖⁠וֹ הַ⁠נָּֽגַע׃ 1 Alternate translation: “whichever item has the mold or mildew on it” -13:58 fpzu rc://*/ta/man/translate/figs-yousingular אֲשֶׁ֣ר תְּכַבֵּ֔ס 1 Here, **you** is singular. It refers to the owner of the infected item, so use the singular form in your translation if your language marks that distinction. 13:58 u6p4 rc://*/ta/man/translate/figs-123person אֲשֶׁ֣ר תְּכַבֵּ֔ס 1 As the General Introduction to this chapter discusses, here the author of Leviticus switches to a second-person address. If the switch would not be naturl in your language, consider continuing to use the third person in your translation. Alternate translation: “that the owner of the item has washed” +13:58 fpzu rc://*/ta/man/translate/figs-yousingular אֲשֶׁ֣ר תְּכַבֵּ֔ס 1 Here, **you** is singular. It refers to the owner of the infected item, so use the singular form in your translation if you choose to use the second person form and if your language marks that distinction. 13:58 bc84 rc://*/ta/man/translate/figs-idiom וְ⁠סָ֥ר מֵ⁠הֶ֖ם הַ⁠נָּ֑גַע 1 This expression is an idiom. For the **infection** to have **turned aside from** the item means for it to have been removed through the process of washing. If your language has a similar expression, consider using it here. If not, consider using a generic expression. Alternate translation: “and the infection was successfully removed from them” 13:58 unl4 rc://*/ta/man/translate/translate-ordinal שֵׁנִ֖ית 1 The word **second** is the ordinal form of the number two. Alternate translation: “again” 13:59 6stm rc://*/ta/man/translate/figs-possession זֹ֠את תּוֹרַ֨ת נֶֽגַע־ צָרַ֜עַת 1 This expression uses the possessive form to describe the **law** that is characterized by its referring to **the infection of disease** that might occur in a variety of textiles and materials. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “This is the law that has to do with the infection of disease” or “This is the law that pertains to the infection of disease” 13:59 39fy rc://*/ta/man/translate/figs-possession נֶֽגַע־צָרַ֜עַת בֶּ֥גֶד הַ⁠צֶּ֣מֶר ׀ א֣וֹ הַ⁠פִּשְׁתִּ֗ים א֤וֹ הַ⁠שְּׁתִי֙ א֣וֹ הָ⁠עֵ֔רֶב א֖וֹ כָּל־כְּלִי־ע֑וֹר 1 This expression uses a prolonged possessive form to describe an **infection** that is actually the symptom of an infectious **disease** that can occur on a variety of textiles and household materials. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “an infection that is the symptom of an infectious disease that might occur on clothing of wool or linen or on the warp or woof or on any article of leather” 13:59 xtkh rc://*/ta/man/translate/translate-unknown א֤וֹ הַ⁠שְּׁתִי֙ א֣וֹ הָ⁠עֵ֔רֶב 1 See how you translated these words in [13:48](../13/48.md). 13:59 llt7 rc://*/ta/man/translate/grammar-connect-logic-goal לְ⁠טַהֲר֖⁠וֹ א֥וֹ לְ⁠טַמְּאֽ⁠וֹ 1 Here, **to** marks pronouncing the item to be clean or unclean as the goal or purpose of **the instruction**. Use a connector in your language that makes it clear that this is the purpose. -14:intro u79h 0 # Leviticus 14 General Notes\n\n## Structure and Formatting\n\nThis chapter is a continuation of the material in the previous chapter.\n\n## Religious and Cultural Concepts in This Chapter\n\n### Skin disease and mildew\n\nThis chapter addresses the ways a priest was to decide if a person had a skin disease, which would make a person unclean. This was important because these diseases could have easily spread among the people in the ancient Near East. This was also true for the things which could have touched a person’s skin. This chapter explains how the priest was to treat the person suffering with a skin disease. (See: [[rc://*/tw/dict/bible/kt/priest]] and [[rc://*/tw/dict/bible/kt/clean]]) +14:intro u79h 0 # Leviticus 14 General Notes\n\n## Structure and Formatting\n\nThis chapter is a continuation of the material in the previous chapter.\n\n## Religious and Cultural Concepts in This Chapter\n\n### Skin disease and mildew\n\nThis chapter addresses the ways a priest was to decide if a person had a skin disease, which would make a person unclean. This was important because these diseases could have easily spread by contact among the people in the ancient Near East. This was also true for the things which could have touched a person’s skin. This chapter explains how the priest was to treat the person suffering with a skin disease. (See: [[rc://*/tw/dict/bible/kt/priest]] and [[rc://*/tw/dict/bible/kt/clean]]) 14:1 plba rc://*/ta/man/translate/writing-quotations לֵּ⁠אמֹֽר 1 The word translated as **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. 14:2 5sbt rc://*/ta/man/translate/figs-possession תּוֹרַ֣ת הַ⁠מְּצֹרָ֔ע 1 This expression uses the possessive form to describe the **law** that is characterized by its referring to the process of cleansing for any **person with a skin disease** who has been pronounced clean by the priest. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “This is the law for a person who previously had a skin disease” or “This is the law that pertains to the person who previously had a skin disease” 14:2 mv99 rc://*/ta/man/translate/figs-possession בְּ⁠י֖וֹם טָהֳרָת֑⁠וֹ 1 Here, the expression **on the day of his cleansing** is uses the possessive form to describe a **day** that is characterized by **his cleansing**. This expression refers to the **day** on which the priest declares the person to be ritually clean. If your language would not use the possessive form for this, you could state the meaning generically. Alternate translation: “on the day on which he is to be made clean” @@ -1064,22 +1064,20 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 14:3 b7wz rc://*/ta/man/translate/figs-possession נֶֽגַע־ הַ⁠צָּרַ֖עַת 1 See how you translated these words in [13:2](../13/02.md). 14:4 ivuq rc://*/ta/man/translate/figs-ellipsis וְ⁠צִוָּה֙ הַ⁠כֹּהֵ֔ן 1 This expression leaves out some of the words that in many languages a sentence would need in order to be complete. Here, the **priest** is telling the infected person how to prepare for his cleansing. You could supply words from the context if it would be clearer in your language. Alternate translation: “And the priest shall command the people what they must do” 14:4 93pt rc://*/ta/man/translate/writing-pronouns וְ⁠לָקַ֧ח לַ⁠מִּטַּהֵ֛ר 1 This expression contains the context of what the priest is commanding. Here, **he** refers to either: 1) the person who is to be cleansed. Alternate translation: “and the person who is to be cleansed shall take for himself” or 2) an unnamed person other than the priest and the person being cleansed. Alternate translation: “and someone else shall take for the person who is being cleansed” -14:4 slt9 rc://*/ta/man/translate/figs-activepassive לַ⁠מִּטַּהֵ֛ר 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “for the person who wishes to be ritually clean” +14:4 slt9 rc://*/ta/man/translate/figs-activepassive לַ⁠מִּטַּהֵ֛ר 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “for the person whom the priest is cleansing” 14:4 gdc5 rc://*/ta/man/translate/figs-metonymy וּ⁠שְׁנִ֥י תוֹלַ֖עַת 1 By using the expression **scarlet of worm**, the author is referring to fabric or twine by association with its color. The dye for this scarlet color was likely the byproduct of crushing the eggs of a certain insect, here referred to as a **worm**. It may be helpful to clarify this for your readers, either in a footnote or in the text of your translation. Alternate translation: “and thread that has been naturally dyed bright red” 14:4 ws3c rc://*/ta/man/translate/translate-unknown וְ⁠אֵזֹֽב 1 This **hyssop** was a leafy plant, an herb that was common in Israel. Its large and numerous leaves made it ideal for use in sprinkling, especially in ceremonial or ritual contexts, as described in the present chapter. If your language does not have a word for this plant, consider using a generic expression. Alternate translation: “and some leafy branches” 14:5 oh2r rc://*/ta/man/translate/figs-ellipsis וְ⁠צִוָּה֙ הַ⁠כֹּהֵ֔ן 1 This expression again omits out some of the words that in many languages a sentence would need in order to be complete. Here, the **priest** is telling the infected person how to proceed with the ritual cleansing. You could supply some words from the context if it would be clearer in your language. Alternate translation: “And the priest shall command the person what he must do” 14:5 wg0i rc://*/ta/man/translate/writing-pronouns וְ⁠שָׁחַ֖ט אֶת־הַ⁠צִּפּ֣וֹר הָ⁠אֶחָ֑ת 1 Here, **he** refers to the person who is to be cleansed. This expression contains the context of what the priest is commanding. It may be helpful to clarify this for your readers. Alternate translation: “and the person who is to be cleansed shall slaughter one bird” 14:5 g9th rc://*/ta/man/translate/figs-possession כְּלִי־ חֶ֖רֶשׂ 1 The expression **container of clay** refers to a vessel made from **clay** or earthenware, likely resembling modern kitchen pots or perhaps clay pots that could hold water. If your language has a specific word for a pot made from this material, consider using it here. If not, consider using a generic expression. Alternate translation: “a clay vessel” -14:5 h3t7 rc://*/ta/man/translate/translate-unknown חֶ֖רֶשׂ 1 The **container** is described as made of **clay**, which refers to a material similar to earthenware, out of which a pot-shaped vessel could be shaped and baked in a kiln until hardened. If your language has a specific word for this material, consider using it here. If not, consider using a generic expression. Alternate translation: “earthenware” -14:5 fzd5 rc://*/ta/man/translate/figs-idiom מַ֥יִם חַיִּֽים׃ 1 This expression is an idiom that refers to flowing **water**—that is, the water in the **container of clay** needed to be taken from a flowing source, such as a river or well rather than from a cistern. If your language has a similar expression, consider using it here. If not, consider using a generic expression. Alternate translation: “freshwater taken from a flowing source” -14:6 aws9 rc://*/ta/man/translate/figs-activepassive בְּ⁠דַם֙ הַ⁠צִּפֹּ֣ר הַ⁠שְּׁחֻטָ֔ה עַ֖ל הַ⁠מַּ֥יִם הַֽ⁠חַיִּֽים׃ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “in the blood of the bird that the person who wishes to be clean killed” -14:7 m472 rc://*/ta/man/translate/writing-pronouns וְ⁠הִזָּ֗ה & וְ⁠טִ֣הֲר֔⁠וֹ וְ⁠שִׁלַּ֛ח 1 Here, the pronoun **he** refers to the priest, not to the person being cleansed. It may be helpful to clarify this for your readers. Alternate translation: “And the priest shall sprinkle … and the priest shall pronounce him clean. And the priest shall send” -14:7 7qo6 rc://*/ta/man/translate/translate-symaction וְ⁠הִזָּ֗ה עַ֧ל הַ⁠מִּטַּהֵ֛ר מִן־הַ⁠צָּרַ֖עַת שֶׁ֣בַע פְּעָמִ֑ים 1 This is a ritual action by which cedar wood, hyssop, and a living bird are used to sprinkle the person with the **skin disease** with both blood and clean water. This action ritually purifies and cleanses the individual from any impurity that they acquired through their unclean **skin disease**. It may be helpful to explain this to your readers in a footnote or in the text of your translation. See how you handled the idea of ritual sprinkling in [1:5](../01/05.md) and elsewhere. -14:7 cj5v rc://*/ta/man/translate/figs-activepassive עַ֧ל הַ⁠מִּטַּהֵ֛ר מִן־הַ⁠צָּרַ֖עַת 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “on the person who wishes to be clean” +14:5 h3t7 rc://*/ta/man/translate/translate-unknown חֶ֖רֶשׂ 1 The **container** is described as being made of **clay**, which refers to a material similar to earthenware, out of which a pot-shaped vessel could be shaped. Then it could be baked in a kiln until hardened. If your language has a specific word for this material, consider using it here. If not, consider using a generic expression. Alternate translation: “earthenware” +14:5 fzd5 rc://*/ta/man/translate/figs-idiom מַ֥יִם חַיִּֽים׃ 1 Here, **living water** is an idiom that refers to flowing **water**. The water in the container of clay needed to be taken from a flowing source such as a river or a well rather than from a cistern. If your language has a similar expression, consider using it here. If not, consider using a generic expression. Alternate translation: “freshwater taken from a flowing source” +14:7 7qo6 rc://*/ta/man/translate/translate-symaction וְ⁠הִזָּ֗ה עַ֧ל הַ⁠מִּטַּהֵ֛ר מִן־הַ⁠צָּרַ֖עַת שֶׁ֣בַע פְּעָמִ֑ים 1 This is a ritual action by which cedar wood, hyssop, and a living bird are used to sprinkle the person with the **skin disease** with both blood and clean water. This action ritually purifies and cleanses the individual from any impurity that they acquired through their skin disease. It may be helpful to explain this to your readers in a footnote or in the text of your translation. See how you handled the idea of ritual sprinkling in [1:5](../01/05.md) and elsewhere. +14:7 cj5v rc://*/ta/man/translate/figs-activepassive עַ֧ל הַ⁠מִּטַּהֵ֛ר מִן־הַ⁠צָּרַ֖עַת 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “on the person he is cleansing” 14:7 ybh1 rc://*/ta/man/translate/figs-idiom עַל־פְּנֵ֥י הַ⁠שָּׂדֶֽה׃ 1 Here, the expression **the face of the field** refers to an open field. If your language has a similar expression, consider using it here. If not, consider using a generic expression. Alternate translation: “toward an open field” 14:7 wnhd rc://*/ta/man/translate/figs-genericnoun הַ⁠שָּׂדֶֽה׃ 1 Here, the expression **the field** does not refer to a specific field but to any field near the place where the Israelites are living. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “any nearby field” 14:8 8xft rc://*/ta/man/translate/translate-symaction וְ⁠כִבֶּס֩ הַ⁠מִּטַּהֵ֨ר אֶת־בְּגָדָ֜י⁠ו וְ⁠גִלַּ֣ח אֶת־כָּל־שְׂעָר֗⁠וֹ וְ⁠רָחַ֤ץ בַּ⁠מַּ֨יִם֙ 1 These are ritual actions designed to show the people and the individual who is being cleansed that he is now ritually and ceremonially clean. If your language has expressions for these kinds of ritual actions, especially in religious contexts, consider using them here. If not, consider explaining the significance of these actions in a footnote or in the text of your translation. -14:8 dni4 rc://*/ta/man/translate/figs-activepassive הַ⁠מִּטַּהֵ֨ר 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the person who wishes to be clean” +14:8 dni4 rc://*/ta/man/translate/figs-activepassive הַ⁠מִּטַּהֵ֨ר 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the person whom the priest is cleansing” 14:8 mikz rc://*/ta/man/translate/figs-extrainfo וְ⁠רָחַ֤ץ בַּ⁠מַּ֨יִם֙ 1 It might seem that the expression **and he shall bathe in the water** contains extra information that would be unnatural to express in your language. If so, you could use an equivalent expression. See how you translated this expression in [1:9](../01/09.md). Alternate translation: “And he shall wash his body thoroughly” 14:9 5elj rc://*/ta/man/translate/translate-ordinal בַ⁠יּ֨וֹם הַ⁠שְּׁבִיעִ֜י 1 The word **seventh** is the ordinal form of the number seven. If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “on the last day of that week-long period” 14:9 pzhd rc://*/ta/man/translate/figs-parallelism יְגַלַּ֣ח אֶת־כָּל־שְׂעָר֗⁠וֹ אֶת־רֹאשׁ֤⁠וֹ וְ⁠אֶת־זְקָנ⁠וֹ֙ וְ⁠אֵת֙ גַּבֹּ֣ת עֵינָ֔י⁠ו וְ⁠אֶת־כָּל־שְׂעָר֖⁠וֹ יְגַלֵּ֑חַ 1 These expressions mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word that shows that the second phrase is repeating the first one, not saying something additional. Alternate translation: “he shall shave all his hair, including his head and his beard and the brows of his eyes—all his hair” @@ -1088,42 +1086,39 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 14:10 2q76 rc://*/ta/man/translate/translate-ordinal וּ⁠בַ⁠יּ֣וֹם הַ⁠שְּׁמִינִ֗י 1 The word **eighth** is the ordinal form of the number eight. If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “And on the next day” 14:10 jjr4 יִקַּ֤ח 1 Alternate translation: “the person who is being cleansed shall take” 14:10 7cmv rc://*/ta/man/translate/figs-idiom וְ⁠כַבְשָׂ֥ה אַחַ֛ת בַּת־שְׁנָתָ֖⁠הּ תְּמִימָ֑ה 1 The expression **a daughter of her year** is an idiom that refers to an animal that is a year old. If your language has a similar idiom, consider using it here. If not, state the meaning plainly. See how you translated the similar expression in [9:3](../09/03.md). Alternate translation: “and an unblemished female lamb that is a year old” or “and a perfect female lamb that is twelve months of age” -14:10 vzq4 rc://*/ta/man/translate/translate-bvolume וּ⁠שְׁלֹשָׁ֣ה עֶשְׂרֹנִ֗ים סֹ֤לֶת 1 Although the measurement is not explicitly listed here, the **flour** is likely to be measured in ephahs. One ephah was about 23 liters, so **three-tenths** of an ephah would amount to almost seven liters of flour. If it would be helpful in your language, you could use the equivalent modern measurement in your translation or in a footnote. Alternate translation: “and about seven liters of flour” -14:10 5hr3 rc://*/ta/man/translate/translate-fraction וּ⁠שְׁלֹשָׁ֣ה עֶשְׂרֹנִ֗ים 1 The word **tenth** means one part out of ten equal parts, so **three tenths** would equal three parts out of ten parts. Alternate tranlation: "and about seven quarts of" +14:10 vzq4 rc://*/ta/man/translate/translate-bvolume וּ⁠שְׁלֹשָׁ֣ה עֶשְׂרֹנִ֗ים סֹ֤לֶת 1 Although the measurement is not explicitly listed here, the **flour** is likely to be measured in ephahs. One ephah was about 23 liters, so **three tenth parts** of an ephah would amount to almost seven liters of flour. If it would be helpful in your language, you could use the equivalent modern measurement in your translation or in a footnote. Alternate translation: “and about seven liters of flour” +14:10 5hr3 rc://*/ta/man/translate/translate-fraction וּ⁠שְׁלֹשָׁ֣ה עֶשְׂרֹנִ֗ים 1 The word **tenth** means one part out of ten equal parts, so **three tenth parts** would equal three parts out of ten parts. Alternate tranlation: "and about seven quarts of" 14:10 wjy5 מִנְחָה֙ בְּלוּלָ֣ה בַ⁠שֶּׁ֔מֶן 1 Alternate translation: an offering of grain to which oil has been mixed in" -14:10 ys2l rc://*/ta/man/translate/translate-bvolume וְ⁠לֹ֥ג אֶחָ֖ד שָֽׁמֶן׃ 1 One **measure** was about half of a liter. If it would be helpful in your language, you could use the equivalent modern measurement in your translation or in a footnote. Alternate translation: “and one-half of a liter of oil” +14:10 ys2l rc://*/ta/man/translate/translate-bvolume וְ⁠לֹ֥ג אֶחָ֖ד שָֽׁמֶן׃ 1 One **measure** was about half of a liter. If it would be helpful in your language, you could use the equivalent modern measurement in your translation or in a footnote. Alternate translation: “and one half of a liter of oil” 14:11 0ruq rc://*/ta/man/translate/figs-explicit וְ⁠הֶעֱמִ֞יד הַ⁠כֹּהֵ֣ן הַֽ⁠מְטַהֵ֗ר אֵ֛ת הָ⁠אִ֥ישׁ הַ⁠מִּטַּהֵ֖ר וְ⁠אֹתָ֑⁠ם 1 This expression implies positioning the man and his sacrificial items in such a way that they face the inner tent of the tent of meeting, in which the Holy of Holies was housed. You could include this information if that would be helpful to your readers. Alternate translation: “And the priest, the one pronouncing clean, shall position the man, the person being cleansed, and the sacrifice he offers, in such a way that they stand” 14:11 zbvg rc://*/ta/man/translate/figs-gendernotations אֵ֛ת הָ⁠אִ֥ישׁ הַ⁠מִּטַּהֵ֖ר 1 Even though the word **man** is masculine, it is being used in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “the person who is being cleansed” 14:11 d4tp rc://*/ta/man/translate/figs-activepassive אֵ֛ת הָ⁠אִ֥ישׁ הַ⁠מִּטַּהֵ֖ר 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the person who wishes to be clean” 14:11 b5f7 rc://*/ta/man/translate/writing-pronouns וְ⁠אֹתָ֑⁠ם 1 Here, **them** refers to the three lambs, the flour, and the oil that, in the previous verse, the individual was told to bring . It may be helpful to clarify this for your readers. Alternate translation: “and the three lambs, the flour, and the oil that he has brought” 14:11 l99k rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֔ה 1 See how you translated this expression in [1:9](../01/09.md). Alternate translation: “in Yahweh’s presence in the sacred precincts of the tent of meeting, where Yahweh lives among the Israelites” 14:12 ht8v rc://*/ta/man/translate/translate-symaction וְ⁠הִקְרִ֥יב אֹת֛⁠וֹ 1 See how you handled this ritual action in [1:2](../01/02.md). -14:12 j7sk rc://*/ta/man/translate/figs-explicit לְ⁠אָשָׁ֖ם 1 See how you translated this sacrifice in [5:15](../05/15.md). +14:12 j7sk לְ⁠אָשָׁ֖ם 1 See the discussion about the guilt offering in the General Notes to Chapter 5. See how you translated this sacrifice in [5:16](../05/16.md). 14:12 i44p rc://*/ta/man/translate/translate-bvolume וְ⁠אֶת־לֹ֣ג הַ⁠שָּׁ֑מֶן 1 One **log** was about one-sixth of a liter (or 0.167 liters). If it would be helpful in your language, you could use the equivalent modern measurement in your translation or in a footnote. Alternate translation: “and the one-sixth of a liter of oil” 14:12 pfmd rc://*/ta/man/translate/figs-explicit וְ⁠הֵנִ֥יף אֹתָ֛⁠ם תְּנוּפָ֖ה לִ⁠פְנֵ֥י יְהוָֽה׃ 1 It is highly unlikely that the living **lamb** was physically waved in Yahweh’s presence before it was killed. Instead, this expression may refer to waving one’s hands over the living lamb or some other physical motion that demarcated the lamb (and the oil) as the kind of sacrifice that qualified as a **wave offering**. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. Alternate translation: “And he shall wave his hands over them as a wave offering to the face of Yahweh” 14:12 kxj6 rc://*/ta/man/translate/translate-symaction תְּנוּפָ֖ה 1 See how you translated this sacrifice in [7:30](../07/30.md). -14:12 nlun rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָֽה׃ 1 See how you translated this expression in [1:3–5](../01/03.md). 14:13 22ko rc://*/ta/man/translate/writing-pronouns וְ⁠שָׁחַ֣ט אֶת־הַ⁠כֶּ֗בֶשׂ 1 Here, **he** refers either to: 1) the priest, who was the subject in the previous verse. Alternate translation: “And the priest shall slaughter the lamb” or 2) the person who is to be cleansed. Alternate translation: “And the person who is to be cleansed shall slaughter the lamb”\n 14:13 haf6 rc://*/ta/man/translate/translate-tense בִּ֠⁠מְקוֹם אֲשֶׁ֨ר יִשְׁחַ֧ט אֶת־הַֽ⁠חַטָּ֛את וְ⁠אֶת־הָ⁠עֹלָ֖ה 1 Here, the author of Leviticus uses the present tense to describe a habitual action - something that is done regularly. Also, **he** here refers to anyone who does this action. Alternate translation: “in the same place where sin offerings and burnt offerings are slaughtered” or “in the same place where they slaughter sin offerings and burnt offerings” 14:13 90k0 rc://*/ta/man/translate/grammar-connect-logic-result כִּ֡י כַּ֠⁠חַטָּאת הָ⁠אָשָׁ֥ם 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation, with a period before: “This is because the guilt offering is like the sin offering” 14:13 gczz rc://*/ta/man/translate/figs-possession קֹ֥דֶשׁ קָֽדָשִׁ֖ים הֽוּא׃ 1 See how you handled the similar expression in [2:3](../02/03.md). 14:14 98xe rc://*/ta/man/translate/translate-symaction וְ⁠נָתַן֙ הַ⁠כֹּהֵ֔ן עַל־תְּנ֛וּךְ אֹ֥זֶן הַ⁠מִּטַּהֵ֖ר הַ⁠יְמָנִ֑ית וְ⁠עַל־בֹּ֤הֶן יָד⁠וֹ֙ הַ⁠יְמָנִ֔ית וְ⁠עַל־בֹּ֥הֶן רַגְל֖⁠וֹ הַ⁠יְמָנִֽית׃ 1 See how you translated the similar ritual action in [8:23–24](../08/23.md). 14:14 by98 rc://*/ta/man/translate/figs-idiom וְ⁠נָתַן֙ הַ⁠כֹּהֵ֔ן 1 See how you handled this idiom in [1:7](../01/07.md). Alternate translation: "and the priest should spread some of the blood of the sacrificed animal" -14:14 pnv5 rc://*/ta/man/translate/figs-activepassive הַ⁠מִּטַּהֵ֖ר 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the person who wishes to be clean” -14:16 8i5u rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָֽה׃ 1 See how you translated this expression in [1:3–5](../01/03.md). +14:14 pnv5 rc://*/ta/man/translate/figs-activepassive הַ⁠מִּטַּהֵ֖ר 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the person whom the priest is cleansing” 14:17 mqyh rc://*/ta/man/translate/translate-symaction וּ⁠מִ⁠יֶּ֨תֶר הַ⁠שֶּׁ֜מֶן אֲשֶׁ֣ר עַל־כַּפּ֗⁠וֹ יִתֵּ֤ן הַ⁠כֹּהֵן֙ עַל־תְּנ֞וּךְ אֹ֤זֶן הַ⁠מִּטַּהֵר֙ הַ⁠יְמָנִ֔ית וְ⁠עַל־בֹּ֤הֶן יָד⁠וֹ֙ הַ⁠יְמָנִ֔ית וְ⁠עַל־בֹּ֥הֶן רַגְל֖⁠וֹ הַ⁠יְמָנִ֑ית עַ֖ל דַּ֥ם הָ⁠אָשָֽׁם׃ 1 See how you translated the similar ritual action in [8:23–24](../08/23.md). 14:17 18bl rc://*/ta/man/translate/figs-idiom יִתֵּ֤ן הַ⁠כֹּהֵן֙׃ 1 See how you handled this idiom in [1:7](../01/07.md). -14:17 c24c rc://*/ta/man/translate/figs-activepassive הַ⁠מִּטַּהֵר֙ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the person who wishes to be clean” -14:18 k5ss rc://*/ta/man/translate/figs-activepassive עַל־רֹ֣אשׁ הַ⁠מִּטַּהֵ֑ר 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “on the head of the person who wishes to be clean” +14:17 c24c rc://*/ta/man/translate/figs-activepassive הַ⁠מִּטַּהֵר֙ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the person whom the priest is cleansing” +14:18 k5ss rc://*/ta/man/translate/figs-activepassive עַל־רֹ֣אשׁ הַ⁠מִּטַּהֵ֑ר 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “on the head of the person whom the priest is cleansing” 14:18 u3xr rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֥ר עָלָ֛י⁠ו הַ⁠כֹּהֵ֖ן לִ⁠פְנֵ֥י יְהוָֽה׃ 1 See how you translated the abstract noun **atonement** in [1:4](../01/04.md). However, here and throughout this chapter, make sure that your translation makes it clear that the person is not being atoned for because of any sin on his or her part. In this case, **atonement** removes impurity that is not caused by sin, but by infection and uncleanness. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. -14:18 vmy1 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָֽה 1 See how you translated this expression in [1:3–5](../01/03.md). -14:19 hs6x rc://*/ta/man/translate/figs-activepassive הַ⁠מִּטַּהֵ֖ר 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the person who wishes to be clean” +14:19 hs6x rc://*/ta/man/translate/figs-activepassive הַ⁠מִּטַּהֵ֖ר 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the person whom the priest is cleansing” 14:19 4hqe rc://*/ta/man/translate/figs-abstractnouns מִ⁠טֻּמְאָת֑⁠וֹ 1 If your language does not use an abstract noun for the idea of **uncleanness**, you could express the same idea in another way. Alternate translation: “from that which has made him unclean” -14:20 q661 rc://*/ta/man/translate/figs-idiom וְ⁠הֶעֱלָ֧ה הַ⁠כֹּהֵ֛ן אֶת־הָ⁠עֹלָ֥ה וְ⁠אֶת־הַ⁠מִּנְחָ֖ה הַ⁠מִּזְבֵּ֑חָ⁠ה 1 The expression **go up on the altar** is an idiom. It depicts the act of burning the **burnt offering** and the **grain offering** on the altar as converting the offering into smoke that goes **up** to God in heaven from **the altar**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And the priest shall burn the burnt offering and the grain offering on the altar in such a way that they go up to Yahweh in smoke” +14:20 q661 rc://*/ta/man/translate/figs-idiom וְ⁠הֶעֱלָ֧ה הַ⁠כֹּהֵ֛ן אֶת־הָ⁠עֹלָ֥ה וְ⁠אֶת־הַ⁠מִּנְחָ֖ה הַ⁠מִּזְבֵּ֑חָ⁠ה 1 The expression **go up on the altar** is an idiom. It depicts the act of burning the **burnt offering** and the **grain offering** on the altar as converting the offering into smoke that goes **up** from the altar to God in heaven. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And the priest shall burn the burnt offering and the grain offering on the altar in such a way that they go up to Yahweh in smoke” 14:21 c76j rc://*/ta/man/translate/figs-idiom וְ⁠אֵ֣ין יָד⁠וֹ֮ מַשֶּׂגֶת֒ 1 The expression **his hand is not reaching** is an idiom that refers to being unable to afford to provide or purchase the three lambs required for the ritual cleansing. If your language has a similar idiomatic expression, consider using it here. Otherwise, if it would be helpful in your language, consider stating the meaning plainly. See how you translated the similar expression in [5:11](../05/11.md). Alternate translation: “and he cannot afford to offer the three lambs” 14:21 azv9 rc://*/ta/man/translate/grammar-connect-logic-goal לִ⁠תְנוּפָ֖ה לְ⁠כַפֵּ֣ר עָלָ֑י⁠ו 1 Here, **to** marks waving and making **atonement** as the goal or purpose of bringing the **lamb**, **flour**, and birds to the priest. Use a connector in your language that makes it clear that this is the purpose. -14:21 drj0 rc://*/ta/man/translate/figs-activepassive וְ⁠עִשָּׂר֨וֹן סֹ֜לֶת אֶחָ֨ד בָּל֥וּל בַּ⁠שֶּׁ֛מֶן 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and one tenth part of flour that he has mixed with oil” -14:21 3fgb rc://*/ta/man/translate/translate-fraction וְ⁠עִשָּׂר֨וֹן סֹ֜לֶת אֶחָ֨ד 1 The word **tenth** means one part out of ten equal parts, so **one tenth part** would equal one part out of ten parts. Alternate tranlation: about two quarts of fine flour +14:21 drj0 rc://*/ta/man/translate/figs-activepassive וְ⁠עִשָּׂר֨וֹן סֹ֜לֶת אֶחָ֨ד בָּל֥וּל בַּ⁠שֶּׁ֛מֶן 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and one tenth of flour that he has mixed with oil” +14:21 3fgb rc://*/ta/man/translate/translate-fraction וְ⁠עִשָּׂר֨וֹן סֹ֜לֶת אֶחָ֨ד 1 The word "tenth" means one part out of ten equal parts, so **one tenth** would equal one part out of ten parts. Alternate tranlation: about two quarts of fine flour 14:21 hwj7 rc://*/ta/man/translate/translate-bvolume וְ⁠עִשָּׂר֨וֹן סֹ֜לֶת אֶחָ֨ד 1 Although it is not explicit, it is likely that **one tenth** refers to a tenth of an ephah of flour. See how you translated this measurement in [14:10](../14/10.md). 14:21 aj8d rc://*/ta/man/translate/translate-bvolume וְ⁠לֹ֥ג שָֽׁמֶן׃ 1 See how you translated this measurement in [14:10](../14/10.md). 14:22 ncfg rc://*/ta/man/translate/figs-metaphor בְּנֵ֣י יוֹנָ֔ה 1 See how you translated this expression in [1:14](../01/14.md). @@ -1138,7 +1133,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 14:25 rm8b rc://*/ta/man/translate/writing-pronouns וְ⁠שָׁחַט֮ אֶת־כֶּ֣בֶשׂ הָֽ⁠אָשָׁם֒ 1 Here, **he** refers to the person who is to be cleansed. It may be helpful to clarify this for your readers.. Alternate translation: “And the person who is to be cleansed shall slaughter the lamb of the guilt offering” 14:25 xj95 rc://*/ta/man/translate/translate-symaction וְ⁠נָתַ֛ן עַל־תְּנ֥וּךְ אֹֽזֶן־הַ⁠מִּטַּהֵ֖ר הַ⁠יְמָנִ֑ית וְ⁠עַל־בֹּ֤הֶן יָד⁠וֹ֙ הַ⁠יְמָנִ֔ית וְ⁠עַל־בֹּ֥הֶן רַגְל֖⁠וֹ הַ⁠יְמָנִֽית׃ 1 See how you translated the similar ritual action in [8:23–24](../08/23.md). 14:25 rzoz rc://*/ta/man/translate/figs-idiom וְ⁠נָתַ֛ן עַל־תְּנ֥וּךְ אֹֽזֶן־הַ⁠מִּטַּהֵ֖ר הַ⁠יְמָנִ֑ית 1 See how you handled this idiom in [1:7](../01/07.md). -14:25 g7wh rc://*/ta/man/translate/figs-activepassive הַ⁠מִּטַּהֵ֖ר 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the person who wishes to be clean” +14:25 g7wh rc://*/ta/man/translate/figs-activepassive הַ⁠מִּטַּהֵ֖ר 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the person whom the priest is cleansing” 14:27 zi57 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָֽה׃ 1 See how you translated this expression in [1:9](../01/09.md). 14:28 9x04 rc://*/ta/man/translate/figs-idiom וְ⁠נָתַ֨ן הַ⁠כֹּהֵ֜ן 1 See how you handled this idiom in [1:7](../01/07.md). 14:28 n3d5 rc://*/ta/man/translate/figs-activepassive הַ⁠מִּטַּהֵר֙ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the person who wishes to be clean” @@ -1740,7 +1735,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 23:13 awi9 rc://*/ta/man/translate/translate-bvolume רְבִיעִ֥ת הַ⁠הִֽין 1 A **hin** is 3.7 liters. Alternate translation: “a liter” 23:14 ge4f חֻקַּ֤ת עוֹלָם֙ לְ⁠דֹרֹ֣תֵי⁠כֶ֔ם 1 This means that they and their descendants must obey this command forever. See how you translated this in [Leviticus 3:17](../03/17.md). 23:16 aa6p rc://*/ta/man/translate/translate-ordinal הַ⁠שְּׁבִיעִ֔ת 1 The word **seventh** is the ordinal for number seven. -23:17 wz93 rc://*/ta/man/translate/figs-activepassive שְׁ֚תַּיִם שְׁנֵ֣י עֶשְׂרֹנִ֔ים סֹ֣לֶת תִּהְיֶ֔ינָה חָמֵ֖ץ תֵּאָפֶ֑ינָה 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “They must be two loaves of bread that you have made from two-tenths of an ephah of flour and then baked with yeast” +23:17 wz93 rc://*/ta/man/translate/figs-activepassive שְׁ֚תַּיִם שְׁנֵ֣י עֶשְׂרֹנִ֔ים סֹ֣לֶת תִּהְיֶ֔ינָה חָמֵ֖ץ תֵּאָפֶ֑ינָה 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “They must be two loaves of bread that you have made from two tenths of an ephah of flour and then baked with yeast” 23:17 sd2q rc://*/ta/man/translate/translate-bvolume שְׁנֵ֣י עֶשְׂרֹנִ֔ים 1 An **ephah** is 22 liters. Two-tenths of an ephah is is approximately 4.4 liters. Alternate translation: “four and a half liters” 23:18 t6w3 rc://*/ta/man/translate/figs-metaphor רֵֽיחַ־ נִיחֹ֖חַ לַ⁠יהוָֽה 1 The Lord’s pleasure with the **aroma** represents his pleasure with the person who burns the offering. Alternate translation: “Yahweh will be pleased with you” or “that pleases the Yahweh” 23:22 cza3 וּֽ⁠בְ⁠קֻצְרְ⁠כֶ֞ם אֶת־ קְצִ֣יר אַרְצְ⁠כֶ֗ם לֹֽא־ תְכַלֶּ֞ה פְּאַ֤ת שָֽׂדְ⁠ךָ֙ 1 Alternate translation: “And when you gather your crops, do not gather them all the way to the edges of your fields” @@ -1776,7 +1771,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 24:3 cr1j לְ⁠פָרֹ֨כֶת 1 This **curtain** was a thick fabric hung as a wall. It was not like a light window curtain. 24:3 x78g מֵ⁠עֶ֧רֶב עַד־ בֹּ֛קֶר 1 Alternate translation: “from sunset to sunrise” or “all night” 24:3 t1wc חֻקַּ֥ת עוֹלָ֖ם לְ⁠דֹרֹֽתֵי⁠כֶֽם 1 This means that they and their descendants must obey this command forever. See how you translated a similar phrase in [Leviticus 3:17](../03/17.md). -24:5 bwx9 rc://*/ta/man/translate/translate-bvolume שְׁנֵי֙ עֶשְׂרֹנִ֔ים 1 An **ephah** is about 22 litres. This **two-tenths** is about 4.4 liters. Alternate translation: “four and a half liters” +24:5 bwx9 rc://*/ta/man/translate/translate-bvolume שְׁנֵי֙ עֶשְׂרֹנִ֔ים 1 An **ephah** is about 22 litres. This **two tenths** is about 4.4 liters. Alternate translation: “four and a half liters” 24:6 e3he הַ⁠שֻּׁלְחָ֥ן הַ⁠טָּהֹ֖ר לִ⁠פְנֵ֥י יְהוָֽה 1 This **table** is in the holy place, which is before the most holy place. 24:7 ixi1 rc://*/ta/man/translate/figs-explicit וְ⁠נָתַתָּ֥ עַל־ הַֽ⁠מַּעֲרֶ֖כֶת לְבֹנָ֣ה זַכָּ֑ה 1 The incense was probably next to the loaves, rather than directly on the loaves. Alternate translation: “And you must put pure incense next to the loaves in each row” 24:7 v5k2 rc://*/ta/man/translate/figs-explicit וְ⁠הָיְתָ֤ה לַ⁠לֶּ֨חֶם֙ לְ⁠אַזְכָּרָ֔ה 1 What the incense would represent can be stated clearly. Alternate translation: “and it will represent the loaves as an offering” or “and it will be an offering that represents the loaves” From a42cc459ca5643fae73e5318cec652bb42578d8a Mon Sep 17 00:00:00 2001 From: christopherrsmith Date: Tue, 24 Sep 2024 11:34:22 +0000 Subject: [PATCH 12/16] Merge christopherrsmith-tc-create-1 into master by christopherrsmith (#3826) --- tn_JDG.tsv | 1 + 1 file changed, 1 insertion(+) diff --git a/tn_JDG.tsv b/tn_JDG.tsv index 0746d4eb9f..7173e412fd 100644 --- a/tn_JDG.tsv +++ b/tn_JDG.tsv @@ -139,6 +139,7 @@ front:intro v8pn 0 # Introduction to Judges\n\n## Part 1: General Introductio 2:7 kcc2 rc://*/ta/man/translate/writing-background וַ⁠יַּעַבְד֤וּ הָ⁠עָם֙ אֶת־יְהוָ֔ה 1 If you decided to translate [2:6](../02/06.md) in a way that showed it was background information, you can continue to do that in this verse. Alternate translation: “And the people had served Yahweh” 2:7 ydz9 rc://*/ta/man/translate/figs-metonymy כֹּ֖ל יְמֵ֣י יְהוֹשֻׁ֑עַ וְ⁠כֹ֣ל ׀ יְמֵ֣י הַ⁠זְּקֵנִ֗ים 1 In these phrases, the author is using the term **days** to refer to a specific time, the lifetimes of Joshua and these elders. He is doing this by association with the way a lifetime is made up of individual days. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “throughout the lifetimes of Joshua and the elders” 2:7 qml9 rc://*/ta/man/translate/figs-idiom אֲשֶׁ֨ר הֶאֱרִ֤יכוּ יָמִים֙ אַחֲרֵ֣י יְהוֹשׁ֔וּעַ 1 The author is speaking as if these **elders** had done something to make their days longer after Joshua died. He is using a common expression that means that their **days**, that is, their lifetimes, continued for some years after Joshua died. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “who had outlived Joshua” +2:7 vx72 rc://*/ta/man/translate/grammar-collectivenouns אֵ֣ת כָּל־מַעֲשֵׂ֤ה & הַ⁠גָּד֔וֹל 1 In a context such as this, it might be more natural in your language to use the plural form of **deed**. Alternate translation: “all of the great deeds” 2:8 ii19 rc://*/ta/man/translate/writing-background וַ⁠יָּ֛מָת יְהוֹשֻׁ֥עַ בִּן־נ֖וּן עֶ֣בֶד יְהוָ֑ה 1 If you have been translating these verses in a way that shows they are background information, you can continue to do that here. Alternate translation: “Now Joshua the son of Nun, the servant of Yahweh, had died” 2:8 k12w rc://*/ta/man/translate/translate-names נ֖וּן 1 The word **Nun** is the name of a man, the father of **Joshua**. 2:8 xfn6 rc://*/ta/man/translate/figs-idiom בֶּן־מֵאָ֥ה וָ⁠עֶ֖שֶׂר שָׁנִֽים 1 In certain contexts, the expression **son of** indicates that a person shares the qualities of something. In cases such as this, it specifically describes how old a person is. If it would be helpful to your readers, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “when he was 110 years old” From 5a05feca0b1da78831f64d9c55a434665e41a0da Mon Sep 17 00:00:00 2001 From: christopherrsmith Date: Wed, 25 Sep 2024 13:27:00 +0000 Subject: [PATCH 13/16] Merge christopherrsmith-tc-create-1 into master by christopherrsmith (#3828) --- tn_ACT.tsv | 1 - 1 file changed, 1 deletion(-) diff --git a/tn_ACT.tsv b/tn_ACT.tsv index 52b5cc1d94..f6dd07a761 100644 --- a/tn_ACT.tsv +++ b/tn_ACT.tsv @@ -400,7 +400,6 @@ front:intro mw28 0 # Introduction to Acts\n\n## Part 1: General Introduction\ 3:7 a206 rc://*/ta/man/translate/figs-activepassive ἐστερεώθησαν αἱ βάσεις αὐτοῦ καὶ τὰ σφυδρά 1 If it would be helpful in your language, you could state this with an active form. Alternate translation: “his feet and ankles became strong” 3:8 a207 rc://*/ta/man/translate/grammar-connect-logic-result καὶ 1 Luke is using the word translated **And** to indicate that the events in this verse happened as a result of the events in the previous verse. Alternate translation: “So” 3:8 abc1 rc://*/ta/man/translate/writing-pronouns ἔστη καὶ περιεπάτει, καὶ εἰσῆλθεν σὺν αὐτοῖς 1 The pronoun **he** refers to the man who had been lame, and the pronoun **them** refers to Peter and John. You could indicate that specifically if it would be helpful to your readers. Alternate translation: “the man stood and began to walk, and the man entered with Peter and John” -3:8 q13i rc://*/ta/man/translate/figs-explicitinfo ἔστη καὶ περιεπάτει, καὶ εἰσῆλθεν σὺν αὐτοῖς 1 Luke is using the word **began** to indicate that this man had been doing something else (sitting at the gate begging) but then began to do something new when was healed. It might not be necessary to translate the word **began**, since it may seem to convey redundant information that would be not be natural to express in your language. Alternate translation: “he stood and walked” 3:8 zp7x rc://*/ta/man/translate/figs-metonymy εἰς τὸ ἱερὸν 1 Only priests were allowed inside the temple building, so when Luke says **the temple** here, he means the courtyard associated with the temple. Alternate translation: “into the temple courtyard” 3:9 a208 rc://*/ta/man/translate/figs-hyperbole πᾶς ὁ λαὸς 1 The word **all** is a generalization for emphasis. Alternate translation: “the crowd that was in the courtyard” 3:10 zy7h ἐπεγίνωσκον & αὐτὸν, ὅτι αὐτὸς ἦν ὁ & καθήμενος 1 Alternate translation: “they realized that he was the man who had been sitting” From 0f6559b59e8a1468e23bd3e57c2d3d8c2ec8e2d2 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 26 Sep 2024 00:46:47 +0000 Subject: [PATCH 14/16] Merge justplainjane47-tc-create-1 into master by justplainjane47 (#3827) --- tn_LEV.tsv | 33 +++++++++++---------------------- 1 file changed, 11 insertions(+), 22 deletions(-) diff --git a/tn_LEV.tsv b/tn_LEV.tsv index 65700d8ed3..99b8ff91d6 100644 --- a/tn_LEV.tsv +++ b/tn_LEV.tsv @@ -144,7 +144,6 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 4:7 c0um rc://*/ta/man/translate/translate-symaction וְ⁠נָתַן֩ הַ⁠כֹּהֵ֨ן מִן־הַ⁠דָּ֜ם עַל־קַ֠רְנוֹת מִזְבַּ֨ח קְטֹ֤רֶת הַ⁠סַּמִּים֙ 1 This is a symbolic action. By daubing the blood on the extremities of the altar, the priest is ritually removing from the sacred altar the impurities caused by the unintentional sin. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote here and in subsequent instances in the book. Alternate translation: “And the priest should put some of the blood on the horns of the altar of incense of the spices in order to purify the altar from the defiling impurities caused by the priest’s unintentional sin” 4:7 n7r6 rc://*/ta/man/translate/figs-possession מִזְבַּ֨ח קְטֹ֤רֶת הַ⁠סַּמִּים֙ 1 Here the author is using the possessive form to describe a **the altar of incense** that is characterized by **spices**. The **altar of incense of the spices** refers to the place where priests burned fragrant incense twice a day. It was located directly in front of the curtain which separated the Holy of Holies from the rest of the tent of meeting. It is described in detail in [Exodus 30:1–10](../30/01.md). You could include this information if that would be helpful to your readers. Alternate translation: “the altar of the fragrant incenses” 4:7 hgoz rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֔ה 1 Because this verse specifies that the altar of incense is located inside the **tent of meeting**, here the expression **to the face of Yahweh** means directly in front of the Holy of Holies, the location where Yahweh was enthroned above the cherubim on the ark of the covenant. Alternate translation: “directly in front of Yahweh’s presence in the Holy of Holies” -4:7 w9my וְ⁠אֵ֣ת ׀ כָּל־דַּ֣ם הַ⁠פָּ֗ר 1 Alternate translation: “And any remaining blood of the bull” 4:8 rd3l rc://*/ta/man/translate/figs-idiom יָרִ֣ים מִמֶּ֑⁠נּוּ 1 The expression **he shall lift up** is an idiom that means to carefully remove and set aside. If it would be helpful in your language, consider using a word or phrase that expresses the meaning plainly. Alternate translation: “he shall trim from it and set aside” 4:9 li4m rc://*/ta/man/translate/writing-pronouns יְסִירֶֽ⁠נָּה׃ 1 As in [3:4](../03/04.md), [3:10](../03/10.md), and [3:15](../03/15.md), the one who removes the fat from the sacrificial animal is usually the worshiper, not the priest. However, because in this case the anointed priest is both the one offering the sacrifice and the one performing the sacrifice, here the pronoun **he** refers to the priest. If it would be helpful in your language, consider making this explicit. Alternate translation: “the anointed priest shall remove it” 4:10 dy4e rc://*/ta/man/translate/writing-pronouns כַּ⁠אֲשֶׁ֣ר יוּרַ֔ם מִ⁠שּׁ֖וֹר זֶ֣בַח הַ⁠שְּׁלָמִ֑ים 1 Here, **it** refers to all the fat that was described in the instructions about peace offerings in [3:3–4](../03/03.md). If it would be helpful, consider making this explicit. Alternate translation: “just as the fat is lifted up from the ox of the sacrifice of the peace offering” @@ -188,7 +187,6 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 4:23 jvon rc://*/ta/man/translate/figs-genericnoun עִזִּ֖ים 1 The expression **the goats** does not refer to a specific group of animals. Rather, it refers to any goats that an Israelite might own. If it would be helpful in your language, consider stating the meaning plainly. Alternate translation: “any of the goats that he owns or can buy” 4:24 aby2 rc://*/ta/man/translate/translate-symaction וְ⁠סָמַ֤ךְ יָד⁠וֹ֙ עַל־רֹ֣אשׁ הַ⁠שָּׂעִ֔יר 1 See how you translated this symbolic action in [1:4](../01/04.md). 4:24 zee3 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֑ה 1 See how you translated this expression in [1:5](../01/05.md). -4:25 jlby rc://*/ta/man/translate/figs-idiom וְ⁠נָתַ֕ן עַל־קַרְנֹ֖ת מִזְבַּ֣ח הָ⁠עֹלָ֑ה 1 See how you translated this idiom in [4:7](../04/07.md). 4:26 sgvn rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־כָּל־חֶלְבּ⁠וֹ֙ 1 The phrase **all of its fat** refers to the fat portions of the goat described in the laws for peace offerings in [3:14–15](../03/14.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “And all of the goat’s fat, including the fat covering the innards, all the fat that is on the innards, the two kidneys, the fat that is on them that is by the loins, and the lobe on the liver” 4:26 vunv rc://*/ta/man/translate/figs-ellipsis כְּ⁠חֵ֖לֶב זֶ֣בַח הַ⁠שְּׁלָמִ֑ים 1 The expression **like the fat of the sacrifice of the peace offerings** leaves out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation, without the preceding comma: “like he did with the fat of the sacrifice of the peace offerings” 4:26 h9gk rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֨ר עָלָ֧י⁠ו הַ⁠כֹּהֵ֛ן מֵ⁠חַטָּאת֖⁠וֹ 1 See how you translated the similar expression in [4:20](../04/20.md). See how you handled the term **atonement** in [1:4](../01/04.md). @@ -198,9 +196,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 4:28 barn rc://*/ta/man/translate/writing-poetry חַטָּאת֖⁠וֹ אֲשֶׁ֣ר חָטָ֑א & עַל־חַטָּאת֖⁠וֹ אֲשֶׁ֥ר חָטָֽא׃ 1 Here, words are being repeated for emphasis. See how you translated the similar phrase in [4:23](../04/23.md). 4:28 al2q rc://*/ta/man/translate/figs-activepassive הוֹדַ֣ע אֵלָ֔י⁠ו חַטָּאת֖⁠וֹ אֲשֶׁ֣ר חָטָ֑א 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “he becomes aware of the sin that he sinned” 4:28 mgqk rc://*/ta/man/translate/figs-possession שְׂעִירַ֤ת עִזִּים֙ 1 The expression **a doe of the goats** refers to an adult female goat that belongs to the class of animals also called goats. If your language possesses a specific term for such a female goat, consider using it here, or use a generic expression. Alternate translation: “a mature female goat” or “a she-goat” -4:30 avro rc://*/ta/man/translate/figs-idiom וְ⁠נָתַ֕ן עַל־קַרְנֹ֖ת מִזְבַּ֣ח הָ⁠עֹלָ֑ה 1 See how you translated this idiom in [4:7](../04/07.md). -4:30 dqv4 rc://*/ta/man/translate/figs-idiom וְ⁠נָתַ֕ן עַל־קַרְנֹ֖ת מִזְבַּ֣ח הָ⁠עֹלָ֑ה 1 See how you translated the similar idiom in [4:7](../04/07.md). -4:31 hmu3 rc://*/ta/man/translate/writing-pronouns יָסִ֗יר 1 As in [4:20](../04/20.md), here, **he** refers to the individual offering the sacrifice, not to the priest. It may be helpful to clarify this for your readers. Alternate translation: “the person offering the sin offering shall remove” +4:31 hmu3 rc://*/ta/man/translate/writing-pronouns יָסִ֗יר 1 As in [4:20](../04/20.md), here, **he** refers to the individual offering the sacrifice, not to the priest. It may be helpful to clarify this for your readers. Alternate translation: “the person offering the sin offering shall remove” 4:31 x3cz rc://*/ta/man/translate/figs-activepassive כַּ⁠אֲשֶׁ֨ר הוּסַ֣ר חֵלֶב֮ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “just as a person would remove the fat” 4:31 lo98 rc://*/ta/man/translate/translate-tense כַּ⁠אֲשֶׁ֨ר הוּסַ֣ר חֵלֶב֮ מֵ⁠עַ֣ל זֶ֣בַח הַ⁠שְּׁלָמִים֒ 1 As in [4:10](../04/10.md), the author of Leviticus does not use the present tense here to describe contemporaneous or ongoing action, as if he were here referring to a specific instance where an individual was preparing a peace offering. Rather, the present tense is being used both to describe an action that was previously described in the book of Leviticus and to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that makes it plain that the author is not referring to specific past actions. Alternate translation: “in the same manner as the fat would be removed from the sacrifice of the peace offerings” 4:31 f423 rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֥ר עָלָ֛י⁠ו הַ⁠כֹּהֵ֖ן 1 See how you handled this expression involving an abstract noun in [1:4](../01/04.md) and [4:20](../04/20.md). @@ -1063,7 +1059,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 14:3 uk4z rc://*/ta/man/translate/figs-activepassive וְ⁠הִנֵּ֛ה נִרְפָּ֥א נֶֽגַע־הַ⁠צָּרַ֖עַת מִן־הַ⁠צָּרֽוּעַ׃ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “And behold, the infection of the skin disease has completely healed from the person with the skin disease” 14:3 b7wz rc://*/ta/man/translate/figs-possession נֶֽגַע־ הַ⁠צָּרַ֖עַת 1 See how you translated these words in [13:2](../13/02.md). 14:4 ivuq rc://*/ta/man/translate/figs-ellipsis וְ⁠צִוָּה֙ הַ⁠כֹּהֵ֔ן 1 This expression leaves out some of the words that in many languages a sentence would need in order to be complete. Here, the **priest** is telling the infected person how to prepare for his cleansing. You could supply words from the context if it would be clearer in your language. Alternate translation: “And the priest shall command the people what they must do” -14:4 93pt rc://*/ta/man/translate/writing-pronouns וְ⁠לָקַ֧ח לַ⁠מִּטַּהֵ֛ר 1 This expression contains the context of what the priest is commanding. Here, **he** refers to either: 1) the person who is to be cleansed. Alternate translation: “and the person who is to be cleansed shall take for himself” or 2) an unnamed person other than the priest and the person being cleansed. Alternate translation: “and someone else shall take for the person who is being cleansed” +14:4 93pt rc://*/ta/man/translate/writing-pronouns וְ⁠לָקַ֧ח לַ⁠מִּטַּהֵ֛ר 1 This expression contains the context of what the priest is commanding. Here, **he** refers to anyone in general. Alternate translation: “and someone shall take for the one being cleansed\n\n 14:4 slt9 rc://*/ta/man/translate/figs-activepassive לַ⁠מִּטַּהֵ֛ר 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “for the person whom the priest is cleansing” 14:4 gdc5 rc://*/ta/man/translate/figs-metonymy וּ⁠שְׁנִ֥י תוֹלַ֖עַת 1 By using the expression **scarlet of worm**, the author is referring to fabric or twine by association with its color. The dye for this scarlet color was likely the byproduct of crushing the eggs of a certain insect, here referred to as a **worm**. It may be helpful to clarify this for your readers, either in a footnote or in the text of your translation. Alternate translation: “and thread that has been naturally dyed bright red” 14:4 ws3c rc://*/ta/man/translate/translate-unknown וְ⁠אֵזֹֽב 1 This **hyssop** was a leafy plant, an herb that was common in Israel. Its large and numerous leaves made it ideal for use in sprinkling, especially in ceremonial or ritual contexts, as described in the present chapter. If your language does not have a word for this plant, consider using a generic expression. Alternate translation: “and some leafy branches” @@ -1092,23 +1088,21 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 14:10 ys2l rc://*/ta/man/translate/translate-bvolume וְ⁠לֹ֥ג אֶחָ֖ד שָֽׁמֶן׃ 1 One **measure** was about half of a liter. If it would be helpful in your language, you could use the equivalent modern measurement in your translation or in a footnote. Alternate translation: “and one half of a liter of oil” 14:11 0ruq rc://*/ta/man/translate/figs-explicit וְ⁠הֶעֱמִ֞יד הַ⁠כֹּהֵ֣ן הַֽ⁠מְטַהֵ֗ר אֵ֛ת הָ⁠אִ֥ישׁ הַ⁠מִּטַּהֵ֖ר וְ⁠אֹתָ֑⁠ם 1 This expression implies positioning the man and his sacrificial items in such a way that they face the inner tent of the tent of meeting, in which the Holy of Holies was housed. You could include this information if that would be helpful to your readers. Alternate translation: “And the priest, the one pronouncing clean, shall position the man, the person being cleansed, and the sacrifice he offers, in such a way that they stand” 14:11 zbvg rc://*/ta/man/translate/figs-gendernotations אֵ֛ת הָ⁠אִ֥ישׁ הַ⁠מִּטַּהֵ֖ר 1 Even though the word **man** is masculine, it is being used in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “the person who is being cleansed” -14:11 d4tp rc://*/ta/man/translate/figs-activepassive אֵ֛ת הָ⁠אִ֥ישׁ הַ⁠מִּטַּהֵ֖ר 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the person who wishes to be clean” +14:11 d4tp rc://*/ta/man/translate/figs-activepassive אֵ֛ת הָ⁠אִ֥ישׁ הַ⁠מִּטַּהֵ֖ר 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the person whom the priest is cleansing” 14:11 b5f7 rc://*/ta/man/translate/writing-pronouns וְ⁠אֹתָ֑⁠ם 1 Here, **them** refers to the three lambs, the flour, and the oil that, in the previous verse, the individual was told to bring . It may be helpful to clarify this for your readers. Alternate translation: “and the three lambs, the flour, and the oil that he has brought” 14:11 l99k rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֔ה 1 See how you translated this expression in [1:9](../01/09.md). Alternate translation: “in Yahweh’s presence in the sacred precincts of the tent of meeting, where Yahweh lives among the Israelites” 14:12 ht8v rc://*/ta/man/translate/translate-symaction וְ⁠הִקְרִ֥יב אֹת֛⁠וֹ 1 See how you handled this ritual action in [1:2](../01/02.md). 14:12 j7sk לְ⁠אָשָׁ֖ם 1 See the discussion about the guilt offering in the General Notes to Chapter 5. See how you translated this sacrifice in [5:16](../05/16.md). 14:12 i44p rc://*/ta/man/translate/translate-bvolume וְ⁠אֶת־לֹ֣ג הַ⁠שָּׁ֑מֶן 1 One **log** was about one-sixth of a liter (or 0.167 liters). If it would be helpful in your language, you could use the equivalent modern measurement in your translation or in a footnote. Alternate translation: “and the one-sixth of a liter of oil” -14:12 pfmd rc://*/ta/man/translate/figs-explicit וְ⁠הֵנִ֥יף אֹתָ֛⁠ם תְּנוּפָ֖ה לִ⁠פְנֵ֥י יְהוָֽה׃ 1 It is highly unlikely that the living **lamb** was physically waved in Yahweh’s presence before it was killed. Instead, this expression may refer to waving one’s hands over the living lamb or some other physical motion that demarcated the lamb (and the oil) as the kind of sacrifice that qualified as a **wave offering**. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. Alternate translation: “And he shall wave his hands over them as a wave offering to the face of Yahweh” +14:12 pfmd rc://*/ta/man/translate/figs-explicit וְ⁠הֵנִ֥יף אֹתָ֛⁠ם תְּנוּפָ֖ה לִ⁠פְנֵ֥י יְהוָֽה׃ 1 It is highly unlikely that the living **lamb** was physically waved in Yahweh’s presence before it was killed. Instead, this expression may refer to some physical motion to show that the lamb (and the oil) were the kind of sacrifice that qualified as a **wave offering**. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. Alternate translation: “And he shall uplift them as a wave offering to the face of Yahweh” 14:12 kxj6 rc://*/ta/man/translate/translate-symaction תְּנוּפָ֖ה 1 See how you translated this sacrifice in [7:30](../07/30.md). -14:13 22ko rc://*/ta/man/translate/writing-pronouns וְ⁠שָׁחַ֣ט אֶת־הַ⁠כֶּ֗בֶשׂ 1 Here, **he** refers either to: 1) the priest, who was the subject in the previous verse. Alternate translation: “And the priest shall slaughter the lamb” or 2) the person who is to be cleansed. Alternate translation: “And the person who is to be cleansed shall slaughter the lamb”\n +14:13 22ko rc://*/ta/man/translate/writing-pronouns וְ⁠שָׁחַ֣ט אֶת־הַ⁠כֶּ֗בֶשׂ 1 Here, **he** refers either to: 1) the person who is to be cleansed. Alternate translation: “And the person who is to be cleansed shall slaughter the lamb” or 2) the priest, who was the subject in the previous verse. Alternate translation: “And the priest shall slaughter the lamb”\n 14:13 haf6 rc://*/ta/man/translate/translate-tense בִּ֠⁠מְקוֹם אֲשֶׁ֨ר יִשְׁחַ֧ט אֶת־הַֽ⁠חַטָּ֛את וְ⁠אֶת־הָ⁠עֹלָ֖ה 1 Here, the author of Leviticus uses the present tense to describe a habitual action - something that is done regularly. Also, **he** here refers to anyone who does this action. Alternate translation: “in the same place where sin offerings and burnt offerings are slaughtered” or “in the same place where they slaughter sin offerings and burnt offerings” 14:13 90k0 rc://*/ta/man/translate/grammar-connect-logic-result כִּ֡י כַּ֠⁠חַטָּאת הָ⁠אָשָׁ֥ם 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation, with a period before: “This is because the guilt offering is like the sin offering” 14:13 gczz rc://*/ta/man/translate/figs-possession קֹ֥דֶשׁ קָֽדָשִׁ֖ים הֽוּא׃ 1 See how you handled the similar expression in [2:3](../02/03.md). 14:14 98xe rc://*/ta/man/translate/translate-symaction וְ⁠נָתַן֙ הַ⁠כֹּהֵ֔ן עַל־תְּנ֛וּךְ אֹ֥זֶן הַ⁠מִּטַּהֵ֖ר הַ⁠יְמָנִ֑ית וְ⁠עַל־בֹּ֤הֶן יָד⁠וֹ֙ הַ⁠יְמָנִ֔ית וְ⁠עַל־בֹּ֥הֶן רַגְל֖⁠וֹ הַ⁠יְמָנִֽית׃ 1 See how you translated the similar ritual action in [8:23–24](../08/23.md). -14:14 by98 rc://*/ta/man/translate/figs-idiom וְ⁠נָתַן֙ הַ⁠כֹּהֵ֔ן 1 See how you handled this idiom in [1:7](../01/07.md). Alternate translation: "and the priest should spread some of the blood of the sacrificed animal" 14:14 pnv5 rc://*/ta/man/translate/figs-activepassive הַ⁠מִּטַּהֵ֖ר 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the person whom the priest is cleansing” 14:17 mqyh rc://*/ta/man/translate/translate-symaction וּ⁠מִ⁠יֶּ֨תֶר הַ⁠שֶּׁ֜מֶן אֲשֶׁ֣ר עַל־כַּפּ֗⁠וֹ יִתֵּ֤ן הַ⁠כֹּהֵן֙ עַל־תְּנ֞וּךְ אֹ֤זֶן הַ⁠מִּטַּהֵר֙ הַ⁠יְמָנִ֔ית וְ⁠עַל־בֹּ֤הֶן יָד⁠וֹ֙ הַ⁠יְמָנִ֔ית וְ⁠עַל־בֹּ֥הֶן רַגְל֖⁠וֹ הַ⁠יְמָנִ֑ית עַ֖ל דַּ֥ם הָ⁠אָשָֽׁם׃ 1 See how you translated the similar ritual action in [8:23–24](../08/23.md). -14:17 18bl rc://*/ta/man/translate/figs-idiom יִתֵּ֤ן הַ⁠כֹּהֵן֙׃ 1 See how you handled this idiom in [1:7](../01/07.md). 14:17 c24c rc://*/ta/man/translate/figs-activepassive הַ⁠מִּטַּהֵר֙ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the person whom the priest is cleansing” 14:18 k5ss rc://*/ta/man/translate/figs-activepassive עַל־רֹ֣אשׁ הַ⁠מִּטַּהֵ֑ר 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “on the head of the person whom the priest is cleansing” 14:18 u3xr rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֥ר עָלָ֛י⁠ו הַ⁠כֹּהֵ֖ן לִ⁠פְנֵ֥י יְהוָֽה׃ 1 See how you translated the abstract noun **atonement** in [1:4](../01/04.md). However, here and throughout this chapter, make sure that your translation makes it clear that the person is not being atoned for because of any sin on his or her part. In this case, **atonement** removes impurity that is not caused by sin, but by infection and uncleanness. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. @@ -1129,32 +1123,26 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 14:23 14ne rc://*/ta/man/translate/figs-parallelism אֶל־הַ⁠כֹּהֵ֑ן אֶל־פֶּ֥תַח אֹֽהֶל־מוֹעֵ֖ד לִ⁠פְנֵ֥י יְהוָֽה׃ 1 These three phrases mean basically the same thing. The second and third emphasize the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word that shows that the second and third phrases are repeating the first one, not saying something additional. Alternate translation: “to the priest who is at the entrance of the tent of meeting, that is, to the face of Yahweh” 14:23 107n rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָֽה׃ 1 See how you translated this expression in [1:3–5](../01/03.md). 14:24 wiiz rc://*/ta/man/translate/figs-possession אֶת־כֶּ֥בֶשׂ הָ⁠אָשָׁ֖ם 1 This expression uses the possessive form to describe a **lamb** that is characterized by the fact that it has been selected to become a **guilt offering**. If your language would not use the possessive form to express this, use a construction that is natural in your language. Alternate translation: “the lamb which someone has selected to offer as a guilt offering” -14:24 dolf rc://*/ta/man/translate/figs-explicit וְ⁠הֵנִ֨יף אֹתָ֧⁠ם הַ⁠כֹּהֵ֛ן תְּנוּפָ֖ה לִ⁠פְנֵ֥י יְהוָֽה׃ 1 Again, it is highly unlikely that the living **lamb of the guilt offering** was physically waved in Yahweh’s presence. Instead, this expression may refer to making some physical motion that would show that it (along with the measure of oil) was the kind of sacrifice that qualified as a wave offering. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. Alternate translation: “And the priest shall present them as a wave offering to the face of Yahweh” +14:24 dolf rc://*/ta/man/translate/figs-explicit וְ⁠הֵנִ֨יף אֹתָ֧⁠ם הַ⁠כֹּהֵ֛ן תְּנוּפָ֖ה לִ⁠פְנֵ֥י יְהוָֽה׃ 1 Again, it is highly unlikely that the living **lamb of the guilt offering** was physically waved in Yahweh’s presence. Instead, this expression may refer to making some physical motion that would show that it (along with the measure of oil) was the kind of sacrifice that qualified as a wave offering. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. Alternate translation: “And the priest shall present them as a wave offering to the face of Yahweh” 14:25 rm8b rc://*/ta/man/translate/writing-pronouns וְ⁠שָׁחַט֮ אֶת־כֶּ֣בֶשׂ הָֽ⁠אָשָׁם֒ 1 Here, **he** refers to the person who is to be cleansed. It may be helpful to clarify this for your readers.. Alternate translation: “And the person who is to be cleansed shall slaughter the lamb of the guilt offering” 14:25 xj95 rc://*/ta/man/translate/translate-symaction וְ⁠נָתַ֛ן עַל־תְּנ֥וּךְ אֹֽזֶן־הַ⁠מִּטַּהֵ֖ר הַ⁠יְמָנִ֑ית וְ⁠עַל־בֹּ֤הֶן יָד⁠וֹ֙ הַ⁠יְמָנִ֔ית וְ⁠עַל־בֹּ֥הֶן רַגְל֖⁠וֹ הַ⁠יְמָנִֽית׃ 1 See how you translated the similar ritual action in [8:23–24](../08/23.md). -14:25 rzoz rc://*/ta/man/translate/figs-idiom וְ⁠נָתַ֛ן עַל־תְּנ֥וּךְ אֹֽזֶן־הַ⁠מִּטַּהֵ֖ר הַ⁠יְמָנִ֑ית 1 See how you handled this idiom in [1:7](../01/07.md). 14:25 g7wh rc://*/ta/man/translate/figs-activepassive הַ⁠מִּטַּהֵ֖ר 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the person whom the priest is cleansing” 14:27 zi57 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָֽה׃ 1 See how you translated this expression in [1:9](../01/09.md). -14:28 9x04 rc://*/ta/man/translate/figs-idiom וְ⁠נָתַ֨ן הַ⁠כֹּהֵ֜ן 1 See how you handled this idiom in [1:7](../01/07.md). -14:28 n3d5 rc://*/ta/man/translate/figs-activepassive הַ⁠מִּטַּהֵר֙ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the person who wishes to be clean” -14:29 28ft rc://*/ta/man/translate/figs-idiom הַ⁠כֹּהֵ֔ן יִתֵּ֖ן 1 See how you handled this idiom in [1:7](../01/07.md). -14:29 e4hb rc://*/ta/man/translate/figs-activepassive עַל־רֹ֣אשׁ הַ⁠מִּטַּהֵ֑ר 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “on the head of the person who wishes to be clean” +14:28 n3d5 rc://*/ta/man/translate/figs-activepassive הַ⁠מִּטַּהֵר֙ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the person whom the priest is cleansing” +14:29 e4hb rc://*/ta/man/translate/figs-activepassive עַל־רֹ֣אשׁ הַ⁠מִּטַּהֵ֑ר 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “on the head of the person whom the priest is cleansing” 14:29 deiw rc://*/ta/man/translate/grammar-connect-logic-goal לְ⁠כַפֵּ֥ר עָלָ֖י⁠ו 1 Here, **to** marks making **atonement** as the goal or purpose of putting the **oil** on the head of **the person being cleansed**. Use a connector in your language that makes it clear that this is the purpose. 14:29 4g1r rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָֽה׃ 1 See how you translated this expression in [1:9](../01/09.md). 14:30 hg23 וְ⁠עָשָׂ֤ה אֶת־הָֽ⁠אֶחָד֙ מִן־הַ⁠תֹּרִ֔ים 1 Alternate translation: “And he shall prepare one of the doves” 14:31 g2k7 אֵ֣ת אֲשֶׁר־תַּשִּׂ֞יג יָד֗⁠וֹ 1 Alternate translation: “whatever he can afford” -14:31 ap91 הַ⁠מִּטַּהֵ֖ר 1 Alternate translation: “the person who wishes to be clean” +14:31 ap91 הַ⁠מִּטַּהֵ֖ר 1 Alternate translation: “the person whom the priest is cleansing” 14:31 fe8s rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָֽה׃ 1 See how you translated this expression in [1:3–5](../01/03.md). -14:32 ia5o זֹ֣את תּוֹרַ֔ת אֲשֶׁר־בּ֖⁠וֹ נֶ֣גַע צָרָ֑עַת 1 Alternate translation: “This is the law for whomever has an infectious skin disease” 14:32 185v rc://*/ta/man/translate/figs-possession זֹ֣את תּוֹרַ֔ת אֲשֶׁר־בּ֖⁠וֹ נֶ֣גַע צָרָ֑עַת 1 This expression uses the possessive form to describe the **law** that is characterized by referring to a person who has an infection of a skin disease and who cannot afford the three lambs normally required for the ritual cleansing. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “This is the law for whomever has an infection of a skin disease” or “This is the law that pertains to whomever has an infection of a skin disease” 14:32 eka8 rc://*/ta/man/translate/figs-possession נֶ֣גַע צָרָ֑עַת 1 See how you translated these words in [13:2](../13/02.md). 14:32 p78r rc://*/ta/man/translate/figs-idiom אֲשֶׁ֛ר לֹֽא־תַשִּׂ֥יג יָד֖⁠וֹ בְּ⁠טָהֳרָתֽ⁠וֹ 1 This expression is an idiom that refers to being unable to afford to purchase the three lambs required for the ritual cleansing. If your language has a similar idiomatic expression, consider using it here. Otherwise, if it would be helpful in your language, consider stating the meaning plainly. See the discussion of Sacrifices for the poor in the Introduction to Chapter 5 and see how you translated the similar expression in [5:11](../05/11.md). Alternate translation: “who cannot afford the three lambs required for his cleansing” 14:32 z8v6 rc://*/ta/man/translate/figs-idiom אֲשֶׁ֛ר לֹֽא־תַשִּׂ֥יג יָד֖⁠וֹ בְּ⁠טָהֳרָתֽ⁠וֹ׃פ 1 Like the similar expression in [5:7](../05/07.md), the phrase **whose his hand does not reach** is an idiom that refers to someone being unable to afford to purchase the usual animal for the sacrifice. If your language has a similar idiomatic expression, consider using it here. Otherwise, if it would be helpful in your language, consider stating the meaning plainly. Alternate translation: “who is unable the usual sacrifice required for cleansing" 14:32 fa2m rc://*/ta/man/translate/figs-distinguish אֲשֶׁ֛ר לֹֽא־תַשִּׂ֥יג יָד֖⁠וֹ בְּ⁠טָהֳרָתֽ⁠וֹ 1 The clause **whose hand does not reach his cleansing** does not describe every person who has an infection of a skin disease. It describes only those who are not able to afford the usual offering of three lambs. Alternate translation: “who is not able to provide the required offering for cleansing" 14:32 a7pp בְּ⁠טָהֳרָתֽ⁠וֹ 1 Alternate translation: “the means by which he can become clean” or “the means by which he can be cleansed” -14:33 wzw6 לֵ⁠אמֹֽר׃ 1 Alternate translation: "telling them" 14:34 snu5 rc://*/ta/man/translate/figs-yousingular תָבֹ֨אוּ֙ & לָ⁠כֶ֖ם & אֲחֻזַּתְ⁠כֶֽם׃ 1 Here, **you** and **your** are plural. They refer to the people of Israel, so use the plural form in your translation if your language marks that distinction. -14:34 k89h rc://*/ta/man/translate/figs-idiom וְ⁠נָתַתִּי֙ נֶ֣גַע 1 See how you handled this idiom in [1:7](../01/07.md). 14:34 u9um rc://*/ta/man/translate/figs-explicit נֶ֣גַע צָרַ֔עַת 1 Here, the expression **infection of a disease**, while the same expression that was used above for infectious skin diseases, likely refers to an infectious household mold or fungus. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. Alternate translation: “an infection of mold or mildew” 14:34 0utr rc://*/ta/man/translate/figs-possession נֶ֣גַע צָרַ֔עַת 1 This expression uses the possessive form to describe an **infection** that is characterized by the fact that it is the symptom of a **disease**, likely referring to a mold or mildew. If your language would not use the possessive form to express this, use a construction that is natural in your language. Alternate translation: “an infectious disease” or “an infectious mold or mildew” 14:34 9lfq rc://*/ta/man/translate/figs-possession בְּ⁠בֵ֖ית אֶ֥רֶץ אֲחֻזַּתְ⁠כֶֽם׃ 1 This expression uses the possessive form to describe a **house** that is in the **land** that the Israelites will come to possess, that is, the land of Canaan. If your language would not use the possessive form to express this, use a construction that is natural in your language. Alternate translation: “in a house that is in the land that you will possess” @@ -1480,7 +1468,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 20:4 6xrq rc://*/ta/man/translate/figs-idiom בְּתִתּ֥וֹ מִזַּרְע֖וֹ לַמֹּ֑לֶךְ 1 See how you translated the similar phrase in [20:2](../20/02.md). Alternate translation: “when he sacrifice his child to Molech” 20:4 f6jf rc://*/ta/man/translate/grammar-connect-logic-result לְבִלְתִּ֖י הָמִ֥ית אֹתֽוֹ׃ 1 The words translated as **so as not to** indicate that what follows is not the result for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation, with a period before: “and, as a result, the man is not executed” or, to avoid the passive, “so that they do not execute him” 20:5 xkgh rc://*/ta/man/translate/figs-rpronouns וְשַׂמְתִּ֨י אֲנִ֧י אֶת־ פָּנַ֛י בָּאִ֥ישׁ הַה֖וּא 1 The words **I**, **myself**, and **my** refer to Yahweh, while the words **that man** refer to the individual who has sacrificed his children to the false god Molech. If this would not be clear in your language, consider making these referents explicit. Alternate translation: “then I, Yahweh, will put my face against the individual who has sacrificed his children to Molech” -20:5 vmqu rc://*/ta/man/translate/figs-idiom וְשַׂמְתִּ֨י אֲנִ֧י אֶת־ פָּנַ֛י בָּאִ֥ישׁ הַה֖וּא 1 Like the expression “I will give my face against that man” in [20:3](../20/03.md), this expression is an idiom that refers to a decision to oppose someone. Here, the word **face** represents the entire person by metonymy. If your language has a similar idiom, consider using it here. If not, consider using a generic expression. Alternate translation: “And I will personally oppose that man” or “And I will make myself the enemy of that man” +20:5 vmqu rc://*/ta/man/translate/figs-idiom וְשַׂמְתִּ֨י אֲנִ֧י אֶת־ פָּנַ֛י בָּאִ֥ישׁ הַה֖וּא 1 Like the expression “I will put my face against that man” in [20:3](../20/03.md), this expression is an idiom that refers to a decision to oppose someone. Here, the word **face** represents the entire person by metonymy. If your language has a similar idiom, consider using it here. If not, consider using a generic expression. Alternate translation: “And I will personally oppose that man” or “And I will make myself the enemy of that man” 20:5 36d7 rc://*/ta/man/translate/figs-metaphor וְהִכְרַתִּ֨י אֹת֜וֹ וְאֵ֣ת ׀ כָּל־ הַזֹּנִ֣ים אַחֲרָ֗יו לִזְנ֛וֹת אַחֲרֵ֥י הַמֹּ֖לֶךְ מִקֶּ֥רֶב עַמָּֽם׃ 1 The punishment for sacrificing one’s children to worship Molech is spoken of as if Yahweh were literally cutting off the individual from his people. It may be helpful to refer to how you handled the similar expression in [7:20](../07/20.md). 20:5 ehp6 rc://*/ta/man/translate/figs-metaphor כָּל־ הַ⁠זֹּנִ֣ים אַחֲרָ֗י⁠ו לִ⁠זְנ֛וֹת אַחֲרֵ֥י הַ⁠מֹּ֖לֶךְ 1 This phrase uses a metaphor to compare those who are unfaithful to Yahweh and instead worship other gods to prostitutes. This implies a marriage between Yahweh and the people of Israel, such that Yahweh is like a husband and the people of Israel are like a wife. If your language has a similar metaphor to describe being religiously unfaithful in worship, consider using it here. If not, consider using a generic expression. Alternate expression: “all the people who are unfaithful to Yahweh by choosing to worship Molech instead” 20:6 l1i5 rc://*/ta/man/translate/figs-idiom וְהַנֶּ֗פֶשׁ אֲשֶׁ֨ר תִּפְנֶ֤ה אֶל־ הָֽאֹבֹת֙ וְאֶל־ הַיִּדְּעֹנִ֔ים 1 This expression uses the idiom of turning to **mediums** and **spiritists** to refer to a person who decides to disregard Yahweh and his commandments and consult these means of talking to the dead instead. If your language has a similar idiom for religious disobedience, consider using it here. If not, consider using a generic expression. Alternate translation: “And the person who is unfaithful to Yahweh by consulting mediums or spiritists” @@ -1969,3 +1957,4 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 27:33 j4n9 וְ⁠הָֽיָה־ ה֧וּא וּ⁠תְמוּרָת֛⁠וֹ יִֽהְיֶה־ קֹ֖דֶשׁ 1 Alternate translation: “then you will set apart both animals” 27:33 f56x rc://*/ta/man/translate/figs-activepassive לֹ֥א יִגָּאֵֽל 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “He cannot redeem it” or “He cannot buy it back” 27:34 dxq6 אֵ֣לֶּה הַ⁠מִּצְוֺ֗ת 1 This is a summary statement. It refers to the commandments that were given in the past chapters. +14:14 rc://*/ta/man/translate/figs-idiom וְ⁠נָתַן֙ הַ⁠כֹּהֵ֔ן 1 See how you handled this idiom in [1:7](../01/07.md). Alternate translation: "and the priest should spread some of the blood of the sacrificed animal" From fd1552b884db19fc13ff5735b20bc1f849b237b2 Mon Sep 17 00:00:00 2001 From: Carolyn1970 Date: Thu, 26 Sep 2024 21:12:14 +0000 Subject: [PATCH 15/16] Merge Carolyn1970-tc-create-1 into master by Carolyn1970 (#3822) --- tn_SNG.tsv | 114 ++++++++++++++++++++++++++--------------------------- 1 file changed, 57 insertions(+), 57 deletions(-) diff --git a/tn_SNG.tsv b/tn_SNG.tsv index 9135a95d15..2c7af3190b 100644 --- a/tn_SNG.tsv +++ b/tn_SNG.tsv @@ -487,76 +487,76 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 7:13 xbk7 וְ⁠עַל־פְּתָחֵ֨י⁠נוּ֙ כָּל־מְגָדִ֔ים 1 Alternate translation: “and above the entrance of our house are every one of the best fruits” 7:13 c2ah rc://*/ta/man/translate/figs-idiom חֲדָשִׁ֖ים גַּם־יְשָׁנִ֑ים 1 Here, **new ones and also old ones** is an idiom which means “all kinds of fruit.” **New ones** refers to fruit which isn't yet ripe and **old ones** refers to ripe fruit. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have that meaning or state the meaning plainly. Alternate translation: “fruit that is not yet ripe and also sweet ripe fruit” or “all kinds of fruit” 7:13 jsb8 דּוֹדִ֖⁠י צָפַ֥נְתִּי לָֽ⁠ךְ 1 Alternate translation: “My beloved, I have saved these so that I can give them to you” or “My beloved, I have saved my love so that I can give it to you” -8:intro d35n 0 # Song of Songs 8 General Notes\n\n## Religious and Cultural Concepts in This Chapter\n\n### Strong feelings of love and commitment between a man and woman who love each other romantically\n\n8:6-7 describe the strong feelings of love, commitment, and emotional attachment that can exist between a man and woman who love each other romantically.\n\n## Translation Issues in This Chapter\n\n\n### The meaning of [8:12](../08/12.md)\n\nThe three possible meanings of [8:12](../08/12.md) are: (1) that the woman is speaking of herself as a vineyard and saying that her vineyard is hers alone and is comparing herself to Solomon’s vineyard (which was discussed in [8:11](../08/11.md)) and saying that Solomon can keep the profits from his vineyard and his vineyard keepers can keep their portion of the profits from that vineyard. This is the interpretation of the UST. (2) that the woman is speaking of herself as a vineyard and saying that her vineyard is hers alone but that the man who she loves and calls Solomon can freely have the vineyard (her) because she chooses to give herself freely to him. (3) that the man is speaking of the woman he loves as a vineyard and saying that his vineyard (the woman he loves) is his alone and is comparing his vineyard (the woman he loves) to Solomon’s vineyard (which was discussed in [8:11](../08/11.md)) and saying that he feels more wealthy than Solomon because he has the woman he loves as his vineyard and so Solomon can keep the profits from his vineyard and his Solomon’s keepers can keep their portion of the profits from that vineyard. -8:1 dp21 rc://*/ta/man/translate/figs-idiom מִ֤י יִתֶּנְ⁠ךָ֙ כְּ⁠אָ֣ח לִ֔⁠י יוֹנֵ֖ק שְׁדֵ֣י אִמִּ֑⁠י 1 Here, the woman is using the idiom **Who will give you** to express her wish that the man she loves be **like a brother** to her (so that she could publicly **kiss** him). If it would help your readers, you could an equivalent idiom from your language that expresses a desire or a wish or you could state the meaning in plain language. Alternate translation: “How I wish that you were like a brother to me, who nursed at the breasts of my mother” or “How I desire that you were like a brother to me, who nursed at the breasts of my mother” -8:1 nh74 rc://*/ta/man/translate/figs-extrainfo מִ֤י יִתֶּנְ⁠ךָ֙ כְּ⁠אָ֣ח לִ֔⁠י יוֹנֵ֖ק שְׁדֵ֣י אִמִּ֑⁠י 1 In the culture at the time the author wrote this poem it was not socially acceptable for someone to show public affection towards someone they were married to and/or loved romantically but it was acceptable for siblings to give each other non romantic kisses of affection in public (the word **outside** means “in public” here). If it would help your readers you could tell your readers in a footnote that the woman desires that the man she loves be **like a brother** to her so that she could show public affection toward him. -8:1 tdby rc://*/ta/man/translate/writing-poetry מִ֤י יִתֶּנְ⁠ךָ֙ כְּ⁠אָ֣ח לִ֔⁠י יוֹנֵ֖ק שְׁדֵ֣י אִמִּ֑⁠י 1 The phrase **who nursed at the breasts of my mother** describes the word **brother** and has a similar meaning as the term **brother**. Saying the same thing in slightly different ways is a common feature of Hebrew poetry. If saying the same thing twice might be confusing for your readers, you could combine the phrases into one. Alternate translation: “Who will give you like a brother to me” +8:intro d35n 0 # Song of Songs 8 General Notes\n\n## Religious and Cultural Concepts in This Chapter\n\n### Strong feelings of love and commitment between a man and woman who love each other romantically\n\n8:6-7 describe the strong feelings of love, commitment, and emotional attachment that exist between a man and woman who love each other romantically.\n\n## Translation Issues in This Chapter\n\n\n### The meaning of [8:12](../08/12.md)\n\nThe three possible meanings of [8:12](../08/12.md) are: (1) that the woman is speaking of herself as a vineyard and saying that her vineyard is hers alone. She is comparing herself to Solomon’s vineyard (discussed in [8:11](../08/11.md)) and saying that Solomon and his vineyard keepers can keep the profits from that vineyard. This is the interpretation of the UST. (2) that the woman is speaking of herself as a vineyard but saying that she chooses to give herself freely to the man whom she loves and calls Solomon. (3) that the man is speaking of the woman he loves as a vineyard and is comparing his vineyard to Solomon’s vineyard. He feels wealthier than Solomon because he has the woman he loves as his vineyard and so Solomon and Solomon’s keepers can keep their portion of the profits from that vineyard. +8:1 dp21 rc://*/ta/man/translate/figs-idiom מִ֤י יִתֶּנְ⁠ךָ֙ כְּ⁠אָ֣ח לִ֔⁠י יוֹנֵ֖ק שְׁדֵ֣י אִמִּ֑⁠י 1 Here the woman is using the idiom **Who will give you** to express her wish that the man she loves be **like a brother** to her (so that she could publicly kiss him). If this phrase does not have that meaning in your language, you could use an idiom from your language that does have that meaning or you could state the meaning in plainly. Alternate translation: “How I wish that you were like a brother to me, who nursed at the breasts of my mother” or “How I desire that you were like a brother to me, who nursed at the breasts of my mother” +8:1 nh74 rc://*/ta/man/translate/figs-extrainfo מִ֤י יִתֶּנְ⁠ךָ֙ כְּ⁠אָ֣ח לִ֔⁠י יוֹנֵ֖ק שְׁדֵ֣י אִמִּ֑⁠י 1 In the writer's culture, it was not socially acceptable for someone to show public affection towards a spouse and/or a romantic partner, but it was acceptable for siblings to give each other non-romantic kisses in public. If it would help your readers, you could explain to them that the woman desires that the man she loves be **like a brother** so that she could show public affection toward him. +8:1 tdby rc://*/ta/man/translate/writing-poetry מִ֤י יִתֶּנְ⁠ךָ֙ כְּ⁠אָ֣ח לִ֔⁠י יוֹנֵ֖ק שְׁדֵ֣י אִמִּ֑⁠י 1 The phrase **who nursed at the breasts of my mother** describes the word **brother** and has a similar meaning. This is poetic language. Saying the same thing in slightly different ways is a common feature of Hebrew poetry. If your language has a way to indicate poetry, you could use it here. Alternate translation: “Who will give you like a brother to me” 8:1-2 wx6j rc://*/ta/man/translate/grammar-connect-condition-hypothetical אֶֽמְצָאֲ⁠ךָ֤ בַ⁠חוּץ֙ אֶשָׁ֣קְ⁠ךָ֔ גַּ֖ם לֹא־יָב֥וּזוּ לִֽ⁠י & אֶנְהָֽגֲ⁠ךָ֗ אֲבִֽיאֲ⁠ךָ֛ אֶל־בֵּ֥ית אִמִּ֖⁠י תְּלַמְּדֵ֑⁠נִי אַשְׁקְ⁠ךָ֙ מִ⁠יַּ֣יִן הָ⁠רֶ֔קַח מֵ⁠עֲסִ֖יס רִמֹּנִֽ⁠י 1 The woman is using a hypothetical situation (the situation of the man being **like a brother** to her and her finding him **outside**) to express what she would do if the the man she loved were **like a brother** to her. Alternate translation: “If you were like a brother to me and if I found you outside, then I would kiss you. Yes, if you were like a brother to me then they would not despise me. If you were like a brother to me then I would lead you; I would bring to the house of my mother who taught me and I would make you drink from the wine of spice, from the juice of my pomegranate” -8:1 ftwb rc://*/ta/man/translate/figs-explicit גַּ֖ם 1 Here, the word **Yes** is used to strongly affirm what follows it in this sentence. Use a natural form in your language for expressing a strong assertion or strong emphasis. -8:1 xesp rc://*/ta/man/translate/grammar-connect-logic-result לֹא־יָב֥וּזוּ לִֽ⁠י 1 By saying **they would not despise me** the woman is expressing the result of what would happen if the man she loved were **like a brother** to her and she found him **outside** and kissed him. Use a natural form in your language for expressing reason-result expressions. Alternate translation: “then they would not despise me” +8:1 ftwb rc://*/ta/man/translate/figs-explicit גַּ֖ם 1 Here the word **Yes** is used to strongly affirm what follows it in this sentence. Use a natural form that would communicate that meaning in your language. +8:1 xesp rc://*/ta/man/translate/grammar-connect-logic-result לֹא־יָב֥וּזוּ לִֽ⁠י 1 The woman is saying that if the man she loved were **like a brother** and she found him **outside** and kissed him, the result is that **they would not despise me**. Use a natural form in your language for expressing a statement like this. Alternate translation: “then they would not despise me” 8:2 c9tl rc://*/ta/man/translate/figs-go אֲבִֽיאֲ⁠ךָ֛ אֶל־בֵּ֥ית אִמִּ֖⁠י 1 See how you translated the similar phrase **I had brought him to the house of my mother** in [3:4](../03/04.md). Alternate translation: “I would take you to the house of my mother” 8:2 qs1q אֲבִֽיאֲ⁠ךָ֛ אֶל־בֵּ֥ית אִמִּ֖⁠י תְּלַמְּדֵ֑⁠נִי 1 Alternate translation: “I would bring you to the house of my mother who taught me” -8:2 kdoj rc://*/ta/man/translate/figs-explicit אַשְׁקְ⁠ךָ֙ מִ⁠יַּ֣יִן הָ⁠רֶ֔קַח 1 The phrase **I would make you drink from the wine of spice** means “I would cause you to drink (by giving you) spiced wine.” If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “I would cause you to drink spiced wine” or “I would give you spiced wine to drink” +8:2 kdoj rc://*/ta/man/translate/figs-explicit אַשְׁקְ⁠ךָ֙ מִ⁠יַּ֣יִן הָ⁠רֶ֔קַח 1 The phrase **I would make you drink from the wine of spice** means “I would cause you to drink (by giving you) spiced wine.” If it would be helpful to your readers, you could include that information Alternate translation: “I would cause you to drink spiced wine” or “I would give you spiced wine to drink” 8:2 snjj rc://*/ta/man/translate/translate-unknown מִ⁠יַּ֣יִן הָ⁠רֶ֔קַח 1 See how you translated the similar phrase “spiced wine” in [7:2](../07/02.md). -8:2 c7vj rc://*/ta/man/translate/figs-euphemism אַשְׁקְ⁠ךָ֙ מִ⁠יַּ֣יִן הָ⁠רֶ֔קַח מֵ⁠עֲסִ֖יס רִמֹּנִֽ⁠י 1 The woman is politely and poetically referring to giving herself sexually to the man by speaking of the action of giving herself to the man as if she were making him **drink from the wine of spice** and drink **from the juice of my pomegranate**. If it would be helpful in your language, you could express the meaning using a simile, or you could state the meaning plainly. Alternate translation: “I will give myself to you as if I were making you drink from the wine of spice and making you drink pomegranate juice” or “I will give myself to you as if I were giving you spiced wine to drink and giving you pomegranate juice to enjoy” -8:2 vskh rc://*/ta/man/translate/figs-explicit מֵ⁠עֲסִ֖יס רִמֹּנִֽ⁠י 1 Here, the term the ULT translates as **juice** refers to fresh new wine that is sweet. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “from my fresh pomegranate wine” or “from my sweet pomegranate wine” +8:2 c7vj rc://*/ta/man/translate/figs-euphemism אַשְׁקְ⁠ךָ֙ מִ⁠יַּ֣יִן הָ⁠רֶ֔קַח מֵ⁠עֲסִ֖יס רִמֹּנִֽ⁠י 1 The woman is politely and poetically referring to giving herself sexually to the man by using the phrase **I would make you drink from the wine of spice** and drink **from the juice of my pomegranate**. If it would be helpful in your language, you could use a polite way of referring to this in your language, or you could state this plainly. Alternate translation: “I will give myself to you as if I were making you drink from the wine of spice and pomegranate juice” or “I will give myself to you as if I were giving you spiced wine to drink and giving you pomegranate juice to enjoy” +8:2 vskh rc://*/ta/man/translate/figs-explicit מֵ⁠עֲסִ֖יס רִמֹּנִֽ⁠י 1 Here the term the ULT translates as **juice** refers to fresh new wine that is sweet. If it would be helpful to your readers, you could include this information. Alternate translation: “from my fresh pomegranate wine” or “from my sweet pomegranate wine” 8:3 vpti rc://*/ta/man/translate/figs-explicit שְׂמֹאל⁠וֹ֙ תַּ֣חַת רֹאשִׁ֔⁠י וִֽ⁠ימִינ֖⁠וֹ תְּחַבְּקֵֽ⁠נִי 1 This verse is identical to [Song of Songs 2:6](../02/06.md). Translate this verse exactly as you translated [2:6](../02/06.md). -8:4 z8a4 rc://*/ta/man/translate/writing-oathformula הִשְׁבַּ֥עְתִּי אֶתְ⁠כֶ֖ם בְּנ֣וֹת יְרוּשָׁלִָ֑ם מַה־תָּעִ֧ירוּ ׀ וּֽ⁠מַה־תְּעֹֽרְר֛וּ אֶת־הָ⁠אַהֲבָ֖ה עַ֥ד שֶׁ⁠תֶּחְפָּֽץ 1 Besides excluding the phrase “by the female gazelles or the does of the field”, this verse is nearly identical to [Song of Songs 2:7](../02/07.md). You should translate this verse in a similar way to how you translated [Song of Songs 2:7](../02/07.md), but because this verse does not have the phrase “by the female gazelles or the does of the field” you should not include that phrase in this verse. +8:4 z8a4 rc://*/ta/man/translate/writing-oathformula הִשְׁבַּ֥עְתִּי אֶתְ⁠כֶ֖ם בְּנ֣וֹת יְרוּשָׁלִָ֑ם מַה־תָּעִ֧ירוּ ׀ וּֽ⁠מַה־תְּעֹֽרְר֛וּ אֶת־הָ⁠אַהֲבָ֖ה עַ֥ד שֶׁ⁠תֶּחְפָּֽץ 1 You should translate this verse in a similar way to how you translated [Song of Songs 2:7](../02/07.md), but because this verse does not have the phrase “by the female gazelles or the does of the field,” you should not include that phrase in this verse. 8:5 ljjf rc://*/ta/man/translate/figs-extrainfo מִ֣י זֹ֗את עֹלָה֙ מִן־הַ⁠מִּדְבָּ֔ר מִתְרַפֶּ֖קֶת עַל־דּוֹדָ֑⁠הּ 1 The author does not say who is speaking about the couple here so you should not indicate who you think is speaking explicitly in the text of your translation. However, if you are using section headers to indicate who is speaking, as the UST does, the speakers here are most likely the “daughters of Jerusalem” who spoke several times earlier in the book and who were addressed in the previous verse. -8:5 a5w5 rc://*/ta/man/translate/figs-rquestion מִ֣י זֹ֗את עֹלָה֙ מִן־הַ⁠מִּדְבָּ֔ר מִתְרַפֶּ֖קֶת עַל־דּוֹדָ֑⁠הּ 1 Here, the phrase **Who is that** is a rhetorical question that is used to create a sense of expectation and interest. If you would not use the question form for this purpose in your language, you could translate these words as a statement or an exclamation and communicate the emphasis in another way as modeled by the UST. -8:5 wu6i rc://*/ta/man/translate/figs-explicit עֹלָה֙ 1 The phrase **coming up** is used by the author because the group of people described is traveling **from the wilderness** to Jerusalem. They must travel upward in elevation in order to reach Jerusalem because **the wilderness** is low in the Jordan valley and Jerusalem is built on hills and is therefore high. Use a word or phrase that expresses moving upward in elevation. Alternate translation: “moving upward” or “arising” -8:5 gd2i rc://*/ta/man/translate/figs-go עֹלָה֙ 1 Your language may say “going” rather than **coming** in contexts such as this. Use whichever is more natural. Alternate translation: “going up” -8:5-7 df81 rc://*/ta/man/translate/figs-extrainfo תַּ֤חַת הַ⁠תַּפּ֨וּחַ֙ עֽוֹרַרְתִּ֔י⁠ךָ שָׁ֚מָּ⁠ה חִבְּלַ֣תְ⁠ךָ אִמֶּ֔⁠ךָ שָׁ֖מָּ⁠ה חִבְּלָ֥ה יְלָדַֽתְ⁠ךָ & שִׂימֵ֨⁠נִי כַֽ⁠חוֹתָ֜ם עַל־לִבֶּ֗⁠ךָ כַּֽ⁠חוֹתָם֙ עַל־זְרוֹעֶ֔⁠ךָ כִּֽי־עַזָּ֤ה כַ⁠מָּ֨וֶת֙ אַהֲבָ֔ה קָשָׁ֥ה כִ⁠שְׁא֖וֹל קִנְאָ֑ה רְשָׁפֶ֕י⁠הָ רִשְׁפֵּ֕י אֵ֖שׁ שַׁלְהֶ֥בֶתְ יָֽה & מַ֣יִם רַבִּ֗ים לֹ֤א יֽוּכְלוּ֙ לְ⁠כַבּ֣וֹת אֶת־הָֽ⁠אַהֲבָ֔ה וּ⁠נְהָר֖וֹת לֹ֣א יִשְׁטְפ֑וּ⁠הָ אִם־יִתֵּ֨ן אִ֜ישׁ אֶת־כָּל־ה֤וֹן בֵּית⁠וֹ֙ בָּ⁠אַהֲבָ֔ה בּ֖וֹז יָב֥וּזוּ לֽ⁠וֹ 1 The author does not say who is speaking here so you should not indicate who you think is speaking in the text of your translation. However, if you are using section headers to indicate who is speaking, as the UST does, you can place a header above this section indicating who the speaker is. Here the speaker could be: (1) the woman. (2) The man. +8:5 a5w5 rc://*/ta/man/translate/figs-rquestion מִ֣י זֹ֗את עֹלָה֙ מִן־הַ⁠מִּדְבָּ֔ר מִתְרַפֶּ֖קֶת עַל־דּוֹדָ֑⁠הּ 1 The writer is using the question form, **Who is that**, to create a sense of expectation and interest. If you would not use the question form for this purpose in your language, you could translate these words as a statement or an exclamation. +8:5 wu6i rc://*/ta/man/translate/figs-explicit עֹלָה֙ 1 The writer assumes that his readers understand that the group of people **coming up from the wilderness** to Jerusalem must travel upward because **the wilderness** is low in the Jordan valley and Jerusalem is built on hills. You could include this information if it would be helpful to your readers. Alternate translation: “moving upward” or “arising” +8:5 gd2i rc://*/ta/man/translate/figs-go עֹלָה֙ 1 Your language may say “going” rather than **coming** in a context such as this. Use whichever is more natural. Alternate translation: “going up” +8:5-7 df81 rc://*/ta/man/translate/figs-extrainfo תַּ֤חַת הַ⁠תַּפּ֨וּחַ֙ עֽוֹרַרְתִּ֔י⁠ךָ שָׁ֚מָּ⁠ה חִבְּלַ֣תְ⁠ךָ אִמֶּ֔⁠ךָ שָׁ֖מָּ⁠ה חִבְּלָ֥ה יְלָדַֽתְ⁠ךָ & שִׂימֵ֨⁠נִי כַֽ⁠חוֹתָ֜ם עַל־לִבֶּ֗⁠ךָ כַּֽ⁠חוֹתָם֙ עַל־זְרוֹעֶ֔⁠ךָ כִּֽי־עַזָּ֤ה כַ⁠מָּ֨וֶת֙ אַהֲבָ֔ה קָשָׁ֥ה כִ⁠שְׁא֖וֹל קִנְאָ֑ה רְשָׁפֶ֕י⁠הָ רִשְׁפֵּ֕י אֵ֖שׁ שַׁלְהֶ֥בֶתְ יָֽה & מַ֣יִם רַבִּ֗ים לֹ֤א יֽוּכְלוּ֙ לְ⁠כַבּ֣וֹת אֶת־הָֽ⁠אַהֲבָ֔ה וּ⁠נְהָר֖וֹת לֹ֣א יִשְׁטְפ֑וּ⁠הָ אִם־יִתֵּ֨ן אִ֜ישׁ אֶת־כָּל־ה֤וֹן בֵּית⁠וֹ֙ בָּ⁠אַהֲבָ֔ה בּ֖וֹז יָב֥וּזוּ לֽ⁠וֹ 1 The author does not say who is speaking here so you should not indicate who you think is speaking in the text of your translation. However, if you are using section headers to indicate who is speaking, you can place a header above this section indicating who the speaker is. Here the speaker could be: (1) the woman. (2) The man. 8:5 iobz rc://*/ta/man/translate/translate-unknown הַ⁠תַּפּ֨וּחַ֙ 1 See how you translated the phrase **apple tree** in [2:3](../02/03.md). 8:5 cf0x חִבְּלַ֣תְ⁠ךָ 1 The phrase the ULT translates as **was in labor with you** could: (1) refer to the process of a mother being in labor and be translated as the ULT models. (2) refer to the act of conception. Alternate translation: “conceived you” -8:6 l86i rc://*/ta/man/translate/figs-metonymy שִׂימֵ֨⁠נִי כַֽ⁠חוֹתָ֜ם עַל־לִבֶּ֗⁠ךָ 1 Here, **heart** could represent: (1) the chest of a person. Alternate translation: “Place me like a seal that is hung by a cord around your neck and hangs down onto your chest” (2) the emotions and thoughts of a person. Alternate translation: “Always love and think about me” or “Always love and think about me as if I were stamped onto your heart” -8:6 zl22 rc://*/ta/man/translate/figs-simile שִׂימֵ֨⁠נִי כַֽ⁠חוֹתָ֜ם עַל־לִבֶּ֗⁠ךָ כַּֽ⁠חוֹתָם֙ עַל־זְרוֹעֶ֔⁠ךָ 1 The point of this comparison is that the woman wants the man she loves to be close to her like a **seal** hanging from a cord around his neck that hangs down over his **heart** (chest) and like a **seal** that is worn on his **arm**. If it would be helpful in your language, you could use an equivalent comparison or express this meaning in plain language. Alternately, you could express the point of comparison as modeled by the UST. Alternate translation: “Please keep me very near to you” -8:6 ixip rc://*/ta/man/translate/figs-explicit כַּֽ⁠חוֹתָם֙ עַל־זְרוֹעֶ֔⁠ךָ 1 The word which the ULT translates as **hand** can refer to any part of the arm, including the wrist and hand. The phrase **the seal on your arm** refers to a **seal** that is worn on a bracelet on the wrist. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “like a seal worn on your wrist” or “like a seal worn on a bracelet on your wrist” -8:6 eq3p rc://*/ta/man/translate/figs-ellipsis כַּֽ⁠חוֹתָם֙ עַל־זְרוֹעֶ֔⁠ךָ 1 The speaker is leaving out some of the words that a sentence would need in many languages to be complete. If it would help your readers, you could supply these words from the context. Alternate translation: “place me like the seal on your arm” -8:6 tci8 rc://*/ta/man/translate/figs-simile עַזָּ֤ה כַ⁠מָּ֨וֶת֙ אַהֲבָ֔ה קָשָׁ֥ה כִ⁠שְׁא֖וֹל קִנְאָ֑ה 1 The phrase **strong like death is love** and the phrase **unyielding like Sheol is zeal** are both similes for the power of romantic love. The point of comparison between romantic **love** and **death** is that they are both very strong and overcome a person in a powerful and irresistible way. The point of comparison between **Sheol** and the **zeal** of romantic love is that they are both **unyielding**. If it would be helpful in your language, you could use an equivalent comparison from your culture. -8:6 bqf1 rc://*/ta/man/translate/figs-abstractnouns כִּֽי־עַזָּ֤ה כַ⁠מָּ֨וֶת֙ אַהֲבָ֔ה 1 If your language does not use an abstract noun for the idea of **love**, you could express the meaning with a verb, as modeled by the UST, or you could express the meaning in some other way that is natural in your language. -8:6 kkfg rc://*/ta/man/translate/figs-explicit קָשָׁ֥ה כִ⁠שְׁא֖וֹל קִנְאָ֑ה 1 Here, the word the ULT translates as **zeal** could: (1) have the positive meaning of romantic zeal or fervor and refer to the romantic zeal of lovers. Alternate translation: “unyielding like Sheol is the zeal lovers have for each other” or “the passionate feelings lovers have for one another is unyielding like Sheol” (2) refer to the negative feeling of a lover being jealous for the affection, love, and attention of the person they love romantically. Alternate translation: “unyielding like Sheol is jealousy” or “the jealousy lovers have for the love of one another is unyielding like Sheol” -8:6 jzw0 rc://*/ta/man/translate/figs-abstractnouns קָשָׁ֥ה כִ⁠שְׁא֖וֹל קִנְאָ֑ה 1 If your language does not use an abstract noun for the idea of **zeal**, you could express the same idea with an adverb or in some other way that is natural in your language. Alternate translation: “lovers zealously love each other in a way that is unyielding like Sheol” or “lovers passionately love each other in a way that is unyielding like Sheol” -8:6 fgrc rc://*/ta/man/translate/figs-metonymy כִ⁠שְׁא֖וֹל 1 This line is parallel in meaning to the preceding line. The woman is again referring to **death**. Here, she is describing **death** by association with **Sheol**, which is where dead people were thought to go in that culture. If your readers would not understand this, you could use plain language, as modeled by the UST, or use an equivalent expression from your culture. -8:6 fvz9 rc://*/ta/man/translate/figs-metaphor רְשָׁפֶ֕י⁠הָ רִשְׁפֵּ֕י אֵ֖שׁ שַׁלְהֶ֥בֶתְ יָֽה 1 Here, the woman is speaking of the **zeal** of romantic love as if it were **flashes of fire** and **the flame of Yahweh**. If it would be helpful in your language, you could express the meaning with a simile or you could state the meaning plainly. Alternate translation: “The zeal of lovers is like flashes of fire and like the flame of Yahweh” or “The passion of lovers is like flashes of fire and like the flame of Yahweh” -8:6 tw71 rc://*/ta/man/translate/figs-idiom שַׁלְהֶ֥בֶתְ יָֽה 1 The phrase **the flame of Yah** is an idiom that refers to lightening. If your readers would not understand this, you could use use plain language or indicate the meaning in a footnote. Alternate translation: “the lightening of Yah” or “the flashes of lightening” -8:7 baf6 rc://*/ta/man/translate/figs-metaphor מַ֣יִם רַבִּ֗ים לֹ֤א יֽוּכְלוּ֙ לְ⁠כַבּ֣וֹת אֶת־הָֽ⁠אַהֲבָ֔ה וּ⁠נְהָר֖וֹת לֹ֣א יִשְׁטְפ֑וּ⁠הָ 1 Here, **love** is spoken of as though it is a strongly burning fire which **Many waters** (a great amount of water) cannot **quench** and which **rivers** cannot **drown**. If it would be helpful in your language, you could express the meaning with a simile or you could state the meaning plainly. Alternate translation: “Love is so strong that it is like a strong fire that great amounts of water cannot quench and which rivers full of water cannot put out” or “The feelings of love which a man and a woman who are lovers have for each other is very strong” or “Nothing can stop romantic love”\n +8:6 l86i rc://*/ta/man/translate/figs-metonymy שִׂימֵ֨⁠נִי כַֽ⁠חוֹתָ֜ם עַל־לִבֶּ֗⁠ךָ 1 Here, **heart** could represent: (1) the chest of a person. Alternate translation: “Place me like a seal that is hung by a cord around your neck and hangs down onto your chest” (2) the emotions and thoughts of a person. Alternate translation: “Always love and think about me” or “Always love and think about me as if I were stamped onto your heart" If it would be helpful in your language, you could use an equivalent expression or you could state the meaning plainly. +8:6 zl22 rc://*/ta/man/translate/figs-simile שִׂימֵ֨⁠נִי כַֽ⁠חוֹתָ֜ם עַל־לִבֶּ֗⁠ךָ כַּֽ⁠חוֹתָם֙ עַל־זְרוֹעֶ֔⁠ךָ 1 The woman is saying that she wants the man she loves to be close to her like a **seal** hanging from a cord around his neck down over his **heart** (chest) and like a **seal** that is worn on his **arm**. If it would be helpful in your language, you could state that explicitly. Alternate translation: “Please keep me very near to you” +8:6 ixip rc://*/ta/man/translate/figs-explicit כַּֽ⁠חוֹתָם֙ עַל־זְרוֹעֶ֔⁠ךָ 1 The word which the ULT translates as **arm** can refer to any part of the arm, including the wrist and hand. The phrase **the seal on your arm** refers to a seal that is worn on a bracelet on the wrist. If it would be helpful to your readers, you could include this information. Alternate translation: “like a seal worn on your wrist” or “like a seal worn on a bracelet on your wrist” +8:6 eq3p rc://*/ta/man/translate/figs-ellipsis כַּֽ⁠חוֹתָם֙ עַל־זְרוֹעֶ֔⁠ךָ 1 The speaker is leaving out some of the words that in many languages a sentence would need in order to be complete. If it would be clearer in your language, you could supply these words from earlier in the sentence. Alternate translation: “place me like the seal on your arm” +8:6 tci8 rc://*/ta/man/translate/figs-simile עַזָּ֤ה כַ⁠מָּ֨וֶת֙ אַהֲבָ֔ה קָשָׁ֥ה כִ⁠שְׁא֖וֹל קִנְאָ֑ה 1 The phrases **strong like death is love** and **unyielding like Sheol is zeal** are comparisons because romantic **love** and **death** are both very strong and overcome a person in a powerful and irresistible way while **Sheol** and the **zeal** of romantic love are both **unyielding**. If it would be helpful in your language, you could state that explicitly. +8:6 bqf1 rc://*/ta/man/translate/figs-abstractnouns כִּֽי־עַזָּ֤ה כַ⁠מָּ֨וֶת֙ אַהֲבָ֔ה 1 If your language does not use an abstract noun for the idea of **love**, you could express the same idea in another way that is natural in your language. +8:6 kkfg rc://*/ta/man/translate/figs-explicit קָשָׁ֥ה כִ⁠שְׁא֖וֹל קִנְאָ֑ה 1 Here the word the ULT translates as **zeal** could: (1) have the positive meaning of the romantic fervor that lovers have for one another. Alternate translation: “unyielding like Sheol is the zeal lovers have for each other” or “the passionate feelings lovers have for one another is unyielding like Sheol” (2) refer to the negative feelings of lovers who are jealous for the affection, love, and attention of the other. Alternate translation: “unyielding like Sheol is jealousy” or “the jealousy lovers have for the love of one another is unyielding like Sheol” +8:6 jzw0 rc://*/ta/man/translate/figs-abstractnouns קָשָׁ֥ה כִ⁠שְׁא֖וֹל קִנְאָ֑ה 1 If your language does not use an abstract noun for the idea of **zeal**, you could express the same idea in another way. Alternate translation: “lovers zealously love each other in a way that is unyielding like Sheol” or “lovers passionately love each other in a way that is unyielding like Sheol” +8:6 fgrc rc://*/ta/man/translate/figs-metonymy כִ⁠שְׁא֖וֹל 1 Here, **Sheol** represents **death**. This line is parallel in meaning to the preceding line. The woman is again referring to **death** by association with **Sheol**, which is where dead people were thought to go in that culture. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. +8:6 fvz9 rc://*/ta/man/translate/figs-metaphor רְשָׁפֶ֕י⁠הָ רִשְׁפֵּ֕י אֵ֖שׁ שַׁלְהֶ֥בֶתְ יָֽה 1 Here the woman is speaking of the zeal of romantic love as if it were **flashes of fire** and **the flame of Yah**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “The zeal of lovers is like flashes of fire and like the flame of Yahweh” or “The passion of lovers is like flashes of fire and like the flame of Yahweh” +8:6 tw71 rc://*/ta/man/translate/figs-idiom שַׁלְהֶ֥בֶתְ יָֽה 1 Here, **the flame of Yah** is an idiom that means "lightening." If this phrase does not have that meaning in your language, you could use an idiom from your language that does have that meaning or state the meaning plainly. Alternate translation: “the lightening of Yah” or “the flashes of lightening” +8:7 baf6 rc://*/ta/man/translate/figs-metaphor מַ֣יִם רַבִּ֗ים לֹ֤א יֽוּכְלוּ֙ לְ⁠כַבּ֣וֹת אֶת־הָֽ⁠אַהֲבָ֔ה וּ⁠נְהָר֖וֹת לֹ֣א יִשְׁטְפ֑וּ⁠הָ 1 Here the writer is speaking of **love** as if it is a strongly burning fire which **Many waters** cannot **quench** and which **rivers** cannot **drown**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Love is so strong that it is like a strong fire that great amounts of water cannot quench and which rivers full of water cannot put out” or “The feelings of love which a man and a woman who are lovers have for each other is very strong” or “Nothing can stop romantic love”\n 8:7 j0q6 מַ֣יִם רַבִּ֗ים לֹ֤א יֽוּכְלוּ֙ לְ⁠כַבּ֣וֹת אֶת־הָֽ⁠אַהֲבָ֔ה וּ⁠נְהָר֖וֹת לֹ֣א יִשְׁטְפ֑וּ⁠הָ 1 Alternate translation: “Nothing can extinguish our love for each other, not even a flood” -8:7 riom rc://*/ta/man/translate/figs-abstractnouns אֶת־הָֽ⁠אַהֲבָ֔ה & בָּ⁠אַהֲבָ֔ה 1 If your language does not use an abstract noun for the idea of **love**, you could express the same idea with a verb, as modeled by the UST, or you could express it in some other way that is natural in your language. -8:7 jwh1 rc://*/ta/man/translate/grammar-connect-condition-fact אִם־יִתֵּ֨ן אִ֜ישׁ אֶת־כָּל־ה֤וֹן בֵּית⁠וֹ֙ בָּ⁠אַהֲבָ֔ה בּ֖וֹז יָב֥וּזוּ לֽ⁠וֹ 1 The woman speaks as if this were a hypothetical situation, but she means that it must be true. If your language does not state something as a condition if it is certain or true, then you could translate the woman’s words as an affirmative statement. Alternate translation: “Even though a man tries to give all the wealth of his house in exchange for love, his offer will be utterly despised” +8:7 riom rc://*/ta/man/translate/figs-abstractnouns אֶת־הָֽ⁠אַהֲבָ֔ה & בָּ⁠אַהֲבָ֔ה 1 If your language does not use an abstract noun for the idea of **love**, you could express the same idea in some other way that is natural in your language. +8:7 jwh1 rc://*/ta/man/translate/grammar-connect-condition-fact אִם־יִתֵּ֨ן אִ֜ישׁ אֶת־כָּל־ה֤וֹן בֵּית⁠וֹ֙ בָּ⁠אַהֲבָ֔ה בּ֖וֹז יָב֥וּזוּ לֽ⁠וֹ 1 The woman speaks as if this were a hypothetical situation, but she means that it must be true. If your language does not state something as a condition if it is certain or true, and if your readers might think that what the woman is saying is uncertain, then you could translate her words as an affirmative statement. Alternate translation: “Even though a man tries to give all the wealth of his house in exchange for love, his offer will be utterly despised” 8:7 n3pn בָּ⁠אַהֲבָ֔ה 1 Alternate translation: “in order to get love” or “in order to buy love” -8:7 bir4 rc://*/ta/man/translate/figs-explicit לֽ⁠וֹ 1 The word the ULT translates as **it** could: (1) refer to **all the wealth of his house** and be translated as “it” as modeled by the ULT. (2) could refer to the **man** who is offering **all the wealth of his house in exchange for love**. Alternate translation: “him” -8:8-9 qj9z rc://*/ta/man/translate/figs-extrainfo אָח֥וֹת לָ֨⁠נוּ֙ קְטַנָּ֔ה וְ⁠שָׁדַ֖יִם אֵ֣ין לָ֑⁠הּ מַֽה־נַּעֲשֶׂה֙ לַ⁠אֲחֹתֵ֔⁠נוּ בַּ⁠יּ֖וֹם שֶׁ⁠יְּדֻבַּר־בָּֽ⁠הּ & אִם־חוֹמָ֣ה הִ֔יא נִבְנֶ֥ה עָלֶ֖י⁠הָ טִ֣ירַת כָּ֑סֶף וְ⁠אִם־דֶּ֣לֶת הִ֔יא נָצ֥וּר עָלֶ֖י⁠הָ ל֥וּחַ אָֽרֶז 1 The author does not say who is speaking here so you should not indicate who you think is speaking explicitly in the text of your translation. However, if you are using section headers to indicate who is speaking, the majority of Bible scholars think that the woman’s brothers are speaking here. Because of this and because the phrases **A sister belongs to us** and **What will we do with our sister** in 8:8 seem to indicate that the woman’s brothers are speaking, the most likely view is that her brothers are the the ones speaking so if you choose to use headers you can place a header above 8:8-9, indicating that the woman’s brothers are speaking as modeled by the UST. -8:8 au5a rc://*/ta/man/translate/figs-explicit קְטַנָּ֔ה 1 Here, the phrase **a little one** means “a young one” or “a younger one.” If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “a young one” or “a younger one” -8:8 ada0 rc://*/ta/man/translate/figs-idiom וְ⁠שָׁדַ֖יִם אֵ֣ין לָ֑⁠הּ 1 The phrase **and breasts there are not for her** is an idiom expressing that the woman’s brothers think she is not yet ready for marriage and meaning that her breasts are small and have not fully formed (and are therefore small) indicating that she has not reached full physical maturity. If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “and she is not yet fully grown” or “and her breasts are still small” or “and she is not yet ready for marriage” -8:8 t9yn rc://*/ta/man/translate/figs-idiom בַּ⁠יּ֖וֹם 1 The phrase **on the day** is an idiom meaning “at the time.” If your readers would not understand this, you could use an equivalent idiom or use plain language as modeled by the UST. -8:8 tzso rc://*/ta/man/translate/figs-explicit בַּ⁠יּ֖וֹם שֶׁ⁠יְּדֻבַּר־בָּֽ⁠הּ 1 The phrase **the day when it is spoken for her** means “on the day when she is spoken for in marriage” and betrothed to a man. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “on the day when she is pledged to be married” or “on the day when she is spoken for in marriage” or “on the day when she is betrothed to be married” -8:8 rs4v rc://*/ta/man/translate/figs-activepassive שֶׁ⁠יְּדֻבַּר־בָּֽ⁠הּ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If you must state who did the action, the context implies that the brothers are the ones who will do it. Alternate translation: “when we speak for her by promising a man that he can marry her” -8:9 mpf5 rc://*/ta/man/translate/figs-metaphor אִם־חוֹמָ֣ה הִ֔יא נִבְנֶ֥ה עָלֶ֖י⁠הָ טִ֣ירַת כָּ֑סֶף 1 Here, the woman’s brothers are speaking of their sister as if she were **a wall** that they would **build...a battlement of silver** upon. The meaning of this metaphor could be: (1) that they would makes effort to protect her virginity as if she were **a wall** that they were seeking to protect by building a silver battlement on (a battlement was a row of stones that was built on top of a wall for the purpose of protecting it). Alternate translation: “We will protect her virginity like how we would protect a wall by building a battlement of silver on it” (2) that her chest was flat like a wall because her breasts were not yet fully formed and so they would try to make her more attractive for the man she was going to marry by adorning her with silver jewels. Alternate translation: “If her chest is flat like a wall, we will decorate it by putting silver jewels that are like towers on it” -8:9 durb rc://*/ta/man/translate/figs-metaphor וְ⁠אִם־דֶּ֣לֶת הִ֔יא נָצ֥וּר עָלֶ֖י⁠הָ ל֥וּחַ אָֽרֶז 1 Here, the woman’s brothers are speaking of their sister as if she were **a door** that they would **enclose** with **boards of cedar**. The meaning of this metaphor could be: (1) that they would makes effort to protect her virginity as if she were **a door** that they would **enclose** with **boards of cedar**. Alternate translation: “We will protect her virginity like how we would enclose a door with boards of cedar” (2) that her chest was flat like a door because her breasts were not yet fully formed and so they would try to make her more attractive for the man she was going to marry by adorning her like how they would decorate a door with cedar wood (The word the ULT translates as **enclose** is identical in form to another word which means “decorate” so it is possible that “decorate” could be the intended meaning here). Alternate translation: “And if she is flat like a door, we will decorate her like how we would decorate a door with planks of cedar wood” -8:10 bllz rc://*/ta/man/translate/figs-extrainfo אֲנִ֣י חוֹמָ֔ה וְ⁠שָׁדַ֖⁠י כַּ⁠מִּגְדָּל֑וֹת אָ֛ז הָיִ֥יתִי בְ⁠עֵינָ֖י⁠ו כְּ⁠מוֹצְאֵ֥ת שָׁלֽוֹם 1 The author does not say who is speaking here so you should not indicate who you think is speaking explicitly in the text of your translation. However, if you are using section headers to indicate who is speaking, as the UST does, you can place a header above 8:10 indicating that the speaker is the woman. -8:10 n2vy rc://*/ta/man/translate/figs-metaphor אֲנִ֣י חוֹמָ֔ה 1 Here, the woman continues the metaphor of a wall that her brothers began in the preceding verse. By referring to herself as **a wall** here, she could: (1) be indicating that she had remained a virgin. Alternate translation: “I was like a wall and remained a virgin” (2) be referring to her chest and be saying that in the past her breasts were not fully formed. Alternate translation: “My chest was previously flat like a wall” +8:7 bir4 rc://*/ta/man/translate/figs-explicit לֽ⁠וֹ 1 The word the ULT translates as **it** could: (1) refer to "all the wealth of his house" and be translated as “it." (2) could refer to the "man" who is offering "all the wealth of his house in exchange for love." Alternate translation: “him” +8:8-9 qj9z rc://*/ta/man/translate/figs-extrainfo אָח֥וֹת לָ֨⁠נוּ֙ קְטַנָּ֔ה וְ⁠שָׁדַ֖יִם אֵ֣ין לָ֑⁠הּ מַֽה־נַּעֲשֶׂה֙ לַ⁠אֲחֹתֵ֔⁠נוּ בַּ⁠יּ֖וֹם שֶׁ⁠יְּדֻבַּר־בָּֽ⁠הּ & אִם־חוֹמָ֣ה הִ֔יא נִבְנֶ֥ה עָלֶ֖י⁠הָ טִ֣ירַת כָּ֑סֶף וְ⁠אִם־דֶּ֣לֶת הִ֔יא נָצ֥וּר עָלֶ֖י⁠הָ ל֥וּחַ אָֽרֶז 1 Since the author does not say who is speaking here, you should not indicate who you think is speaking explicitly in the text of your translation. However, the majority of Bible scholars think that the woman’s brothers are speaking here. Because of this and because the phrases **A sister belongs to us** and **What will we do with our sister** in 8:8 seem to indicate that the woman’s brothers are speaking, you can place a header above 8:8-9, indicating that the woman’s brothers are speaking. +8:8 au5a rc://*/ta/man/translate/figs-explicit קְטַנָּ֔ה 1 Here the phrase **a little one** means “a young one” or “a younger one.” If it would be helpful to your readers, you could include this information. Alternate translation: “a young one” or “a younger one” +8:8 ada0 rc://*/ta/man/translate/figs-idiom וְ⁠שָׁדַ֖יִם אֵ֣ין לָ֑⁠הּ 1 The phrase **and breasts there are not for her** is an idiom that means the woman’s brothers think she has not reached full physical maturity and is therefore not yet ready for marriage. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have that meaning or state the meaning plainly. Alternate translation: “and she is not yet fully grown” or “and her breasts are still small” or “and she is not yet ready for marriage” +8:8 t9yn rc://*/ta/man/translate/figs-idiom בַּ⁠יּ֖וֹם 1 Here, **on the day** is an idiom that means “at the time.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have that meaning or state the meaning plainly. +8:8 tzso rc://*/ta/man/translate/figs-explicit בַּ⁠יּ֖וֹם שֶׁ⁠יְּדֻבַּר־בָּֽ⁠הּ 1 The phrase **the day when it is spoken for her** means “on the day when she is spoken for in marriage” and betrothed to a man. If it would be helpful to your readers, you could include this information. Alternate translation: “on the day when she is pledged to be married” or “on the day when she is spoken for in marriage” or “on the day when she is betrothed to be married” +8:8 rs4v rc://*/ta/man/translate/figs-activepassive שֶׁ⁠יְּדֻבַּר־בָּֽ⁠הּ 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who did the action, the context implies that the brothers are the ones who will do it. Alternate translation: “when we speak for her by promising a man that he can marry her” +8:9 mpf5 rc://*/ta/man/translate/figs-metaphor אִם־חוֹמָ֣ה הִ֔יא נִבְנֶ֥ה עָלֶ֖י⁠הָ טִ֣ירַת כָּ֑סֶף 1 Here the woman’s brothers are speaking of their sister as if she were **a wall** that they would protect by building **a battlement of silver** on it. The meaning could be: (1) that they would protect her virginity by guarding her like a wall that has a battlement can be guarded. Alternate translation: “We will protect her virginity like we would protect a wall by building a battlement of silver on it” (2) that her chest was flat because her breasts were not fully formed, and they would try to make her attractive for the man she was going to marry by adorning her with silver jewels. Alternate translation: “If her chest is flat like a wall, we will decorate it by putting silver jewels that are like towers on it” +8:9 durb rc://*/ta/man/translate/figs-metaphor וְ⁠אִם־דֶּ֣לֶת הִ֔יא נָצ֥וּר עָלֶ֖י⁠הָ ל֥וּחַ אָֽרֶז 1 Here the woman’s brothers are speaking of their sister as if she were **a door** that they would **enclose** with **boards of cedar**. The meaning could be: (1) that they would make an effort to protect her virginity. Alternate translation: “We will protect her virginity like we would enclose a door with boards of cedar” (2) that her chest was flat because her breasts were not fully formed and so they would try to make her more attractive for the man she was going to marry by adorning her the way they would decorate a door with cedar wood (The word the ULT translates as **enclose** is identical in form to another word which means “decorate” so “decorate” could be the intended meaning here). Alternate translation: “And if she is flat like a door, we will decorate her like we would decorate a door with planks of cedar wood” +8:10 bllz rc://*/ta/man/translate/figs-extrainfo אֲנִ֣י חוֹמָ֔ה וְ⁠שָׁדַ֖⁠י כַּ⁠מִּגְדָּל֑וֹת אָ֛ז הָיִ֥יתִי בְ⁠עֵינָ֖י⁠ו כְּ⁠מוֹצְאֵ֥ת שָׁלֽוֹם 1 The author does not say who is speaking here so you should not indicate who you think is speaking in the text of your translation. However, if you are using section headers to indicate who is speaking, you can place a header above 8:10 indicating that the speaker is the woman. +8:10 n2vy rc://*/ta/man/translate/figs-metaphor אֲנִ֣י חוֹמָ֔ה 1 Here the woman continues the metaphor that her brothers began in the preceding verse by referring to herself as **a wall**. She could: (1) be indicating that she had remained a virgin. Alternate translation: “I was like a wall and remained a virgin” (2) be referring to her chest by saying that in the past her breasts were not fully formed. Alternate translation: “My chest was previously flat like a wall” 8:10 r3ez וְ⁠שָׁדַ֖⁠י 1 Alternate translation: “but now my breasts are” -8:10 mc78 rc://*/ta/man/translate/figs-simile וְ⁠שָׁדַ֖⁠י כַּ⁠מִּגְדָּל֑וֹת 1 The point of this comparison is that the woman’s breasts are large **like towers**. If it would be helpful in your language, you could express the point of this comparison or you could express this meaning in plain language. Alternate translation: “and now my breasts are large” or “and now my breasts are fully grown” -8:10 jdgq rc://*/ta/man/translate/grammar-connect-logic-result אָ֛ז 1 The word translated as **then** indicates that what follows is a result of what came before it. Use a connector in your language that makes it clear that what follows is a result of what came before. Alternate translation: “this is why” or “as a result” -8:10 rll2 rc://*/ta/man/translate/figs-metonymy הָיִ֥יתִי בְ⁠עֵינָ֖י⁠ו 1 Here, the man’s **eyes** represent his evaluation or estimation. If your readers would not understand this, you could use plain language as modeled by the UST. Alternate translation: “I am in his judgment” or “he thinks of me” or “I was in his opinion” +8:10 mc78 rc://*/ta/man/translate/figs-simile וְ⁠שָׁדַ֖⁠י כַּ⁠מִּגְדָּל֑וֹת 1 The woman is saying that her breasts are large **like towers**. If it would be helpful in your language, you could state that explicitly. Alternate translation: “and now my breasts are large” or “and now my breasts are fully grown” +8:10 jdgq rc://*/ta/man/translate/grammar-connect-logic-result אָ֛ז 1 The word translated as **then** indicates that what follows is a result of what came before. Use a connector in your language that makes it clear that what follows is a result of what came before. Alternate translation: “this is why” or “as a result” +8:10 rll2 rc://*/ta/man/translate/figs-metonymy הָיִ֥יתִי בְ⁠עֵינָ֖י⁠ו 1 Here, **his eyes** represent his evaluation or estimation. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “I am, in his judgment” or “he thinks of me” or “I was, in his opinion” 8:10 vs14 כְּ⁠מוֹצְאֵ֥ת 1 The word the ULT translates as **finds** could mean: (1) “finds.” If you choose this option you should translate this word in a similar way to the ULT. (2) “brings.” Alternate translation: “like a person who brings” -8:10 b5uu rc://*/ta/man/translate/figs-explicit הָיִ֥יתִי בְ⁠עֵינָ֖י⁠ו כְּ⁠מוֹצְאֵ֥ת שָׁלֽוֹם 1 Here, the word **peace** refers to “favor.” If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “I found favor in his eyes” -8:11-12 ewqv rc://*/ta/man/translate/figs-extrainfo כֶּ֣רֶם הָיָ֤ה לִ⁠שְׁלֹמֹה֙ בְּ⁠בַ֣עַל הָמ֔וֹן נָתַ֥ן אֶת־הַ⁠כֶּ֖רֶם לַ⁠נֹּטְרִ֑ים אִ֛ישׁ יָבִ֥א בְּ⁠פִרְי֖⁠וֹ אֶ֥לֶף כָּֽסֶף & כָּרְמִ֥⁠י שֶׁ⁠לִּ֖⁠י לְ⁠פָנָ֑⁠י הָ⁠אֶ֤לֶף לְ⁠ךָ֙ שְׁלֹמֹ֔ה וּ⁠מָאתַ֖יִם לְ⁠נֹטְרִ֥ים אֶת־פִּרְיֽ⁠וֹ 1 Because the author does not say who is speaking you should not indicate who is speaking in the text of your translation. However, if you are using section headers to indicate who is speaking the speaker could be: (1) the woman in both 8:11 and 8:12. If you decide that the woman is speaking in these verses you can follow the example of the UST and include these two verses under the section heading for 8:10 that indicates the woman is speaking. (2) the man in both these verses. If you decide the man is speaking in these verses you can put a section header at the top of 8:11 indicating that the man is speaking. -8:11 x2c3 rc://*/ta/man/translate/translate-names בְּ⁠בַ֣עַל הָמ֔וֹן 1 **Baal Hamon** is the name of a place. The name **Baal Hamon** means “master of wealth.” Because the meaning of the name has significance here you could include a footnote in your translation indicating that the name **Baal Hamon** means “master of wealth, wealthy master, possessor of abundance.” -8:11 b1b3 rc://*/ta/man/translate/translate-unknown לַ⁠נֹּטְרִ֑ים 1 Here, the term **keepers** refers to farmers who rent land from a land owner and pay the land owner in order to farm his land (Here, the amount the **keepers** payed **Solomon** the land owner to farm his land was **a thousand pieces of silver**). If your readers would not be familiar with this type of farmer, you could describe what this term means in your translation. Alternate translation: “people who would pay him so that they could farm it” or “men who would pay him so that they could farm it” +8:10 b5uu rc://*/ta/man/translate/figs-explicit הָיִ֥יתִי בְ⁠עֵינָ֖י⁠ו כְּ⁠מוֹצְאֵ֥ת שָׁלֽוֹם 1 Here the word **peace** refers to “favor.” If it would be helpful to your readers, you could include this information. Alternate translation: “I found favor in his eyes” +8:11-12 ewqv rc://*/ta/man/translate/figs-extrainfo כֶּ֣רֶם הָיָ֤ה לִ⁠שְׁלֹמֹה֙ בְּ⁠בַ֣עַל הָמ֔וֹן נָתַ֥ן אֶת־הַ⁠כֶּ֖רֶם לַ⁠נֹּטְרִ֑ים אִ֛ישׁ יָבִ֥א בְּ⁠פִרְי֖⁠וֹ אֶ֥לֶף כָּֽסֶף & כָּרְמִ֥⁠י שֶׁ⁠לִּ֖⁠י לְ⁠פָנָ֑⁠י הָ⁠אֶ֤לֶף לְ⁠ךָ֙ שְׁלֹמֹ֔ה וּ⁠מָאתַ֖יִם לְ⁠נֹטְרִ֥ים אֶת־פִּרְיֽ⁠וֹ 1 Because the author does not say who is speaking, you should not indicate who is speaking in the text. If you are using section headers to indicate who is speaking, the speaker could be: (1) the woman in both 8:11 and 8:12. If you decide that the woman is speaking, you can include both verses under the section heading for 8:10 indicating that. (2) the man in both these verses. If you decide the man is speaking, you can put a section header at the top of 8:11 indicating that. +8:11 x2c3 rc://*/ta/man/translate/translate-names בְּ⁠בַ֣עַל הָמ֔וֹן 1 **Baal Hamon** is the name of a place. Because the meaning of the name has significance here, you could include a footnote in your translation indicating that the name **Baal Hamon** means “master of wealth, wealthy master, possessor of abundance.” +8:11 b1b3 rc://*/ta/man/translate/translate-unknown לַ⁠נֹּטְרִ֑ים 1 Here, **keepers** are farmers who rent land from an owner and farm it. The amount the **keepers** paid **Solomon** to farm his land was **a thousand pieces of silver**. If your readers would not be familiar with this type of farmer, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “people who would pay him so that they could farm it” or “men who would pay him so that they could farm it” 8:11 mz3u נָתַ֥ן אֶת־הַ⁠כֶּ֖רֶם לַ⁠נֹּטְרִ֑ים 1 Alternate translation: “He rented the vineyard to keepers” or “He leased the vineyard to keepers” or “He agreed to let keepers pay him so they could grow grapes in the vineyard” -8:11 h77m rc://*/ta/man/translate/figs-explicit אִ֛ישׁ יָבִ֥א בְּ⁠פִרְי֖⁠וֹ אֶ֥לֶף כָּֽסֶף 1 Here, the phrase **its fruit** refers to the fruit of **the vineyard** and the phrase **Each person** refers to each of the **keepers**. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “Each keeper brought in exchange for the fruit of the vineyard a thousand pieces of silver” or “Each keeper brought Solomon a thousand pieces of silver as payment for the fruit of the vineyard” +8:11 h77m rc://*/ta/man/translate/figs-explicit אִ֛ישׁ יָבִ֥א בְּ⁠פִרְי֖⁠וֹ אֶ֥לֶף כָּֽסֶף 1 Here the phrase **its fruit** refers to the fruit of **the vineyard** and the phrase **Each person** refers to each of the **keepers**. If it would be helpful to your readers, you could include this information. Alternate translation: “Each keeper brought in exchange for the fruit of the vineyard a thousand pieces of silver” or “Each keeper brought Solomon a thousand pieces of silver as payment for the fruit of the vineyard” 8:11 t2dp rc://*/ta/man/translate/translate-bmoney אֶ֥לֶף כָּֽסֶף 1 Alternate translation: “a thousand silver coins” -8:12 za66 rc://*/ta/man/translate/figs-metaphor כָּרְמִ֥⁠י 1 Here, the phrase **My vineyard** is a metaphor (see the section on [8:12](../08/12.md) in the chapter intro for the meaning of this entire verse). Here, the phrase **My vineyard** could be: (1) the woman referring to herself as a **vineyard**, as she did in [1:6](../01/06.md). Alternate translation: “I am like a vineyard” or “My body is like a vineyard” (2) the man referring to the woman he loves as if she were his **vineyard**. Alternate translation: “The woman who I love is like my vineyard” or “The woman who I love is like a vineyard” -8:12 gc75 rc://*/ta/man/translate/figs-explicit לְ⁠פָנָ֑⁠י 1 The phrase **is before me** means “is mine to give.” If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “is at my disposal” or “is mine to do with as I desire” or “is mine to give to whom I choose” -8:12 a9gc rc://*/ta/man/translate/figs-explicit הָ⁠אֶ֤לֶף לְ⁠ךָ֙ שְׁלֹמֹ֔ה וּ⁠מָאתַ֖יִם לְ⁠נֹטְרִ֥ים אֶת־פִּרְיֽ⁠וֹ 1 Here, the word **thousand** refers to the “thousand pieces of silver” mentioned in the previous verse. The phrase **the two hundred** refers to the two hundred pieces of silver that **Solomon** would have paid to **the people who are keepers** of the vineyards **fruit**. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “The thousand pieces of silver belong to you, Solomon, and the two hundred pieces of silver belong to the people who you pay to be keepers of the vineyard’s fruit” -8:12 m0qa rc://*/ta/man/translate/figs-apostrophe הָ⁠אֶ֤לֶף לְ⁠ךָ֙ שְׁלֹמֹ֔ה 1 Here, the woman could be: (1) speaking as if **Solomon** is present with her even though he is not in order to use him as an example. If it would be helpful to your readers, you could translate these words in a way that does not make it seem like the woman is speaking directly to **Solomon** but rather indicates that she is speaking about **Solomon**. Alternate translation: “The thousand belong to Solomon” (2) calling the man she loves by the name **Solomon** (even though he was not Solomon) as term of endearment similar to how she called the man she loved “The king” in [1:4](../01/04.md). Alternate translation: “The thousand belong to you, the man I love, you who are like king Solomon” or “The thousand belong to you, the man I love, you who I call Solomon” -8:13 jpoa rc://*/ta/man/translate/figs-extrainfo הַ⁠יוֹשֶׁ֣בֶת בַּ⁠גַּנִּ֗ים חֲבֵרִ֛ים מַקְשִׁיבִ֥ים לְ⁠קוֹלֵ֖⁠ךְ הַשְׁמִיעִֽי⁠נִי 1 The author does not say who is speaking in this verse so you should not indicate who you think is speaking explicitly in the text of your translation. However, if you are using section headers to indicate who is speaking, as the UST does, you can place a header above this section indicating that the man is speaking. -8:13 em85 חֲבֵרִ֛ים 1 Here, the term **companions** is masculine in form in the original language and most likely refers to the man’s friends who were shepherds and were mentioned in [1:7](../01/07.md). See how you translated the term **companions** in [1:7](../01/07.md). -8:13 zm5h rc://*/ta/man/translate/figs-metonymy לְ⁠קוֹלֵ֖⁠ךְ 1 Here, the word **voice** could: (1) represent the woman’s speech (the words she says). Alternate translation: “to hear you speak” (2) refer to the sound of the woman’s voice. Alternate translation: “to hear your voice” -8:14 arq1 rc://*/ta/man/translate/figs-extrainfo בְּרַ֣ח ׀ דּוֹדִ֗⁠י וּֽ⁠דְמֵה־לְ⁠ךָ֤ לִ⁠צְבִי֙ א֚וֹ לְ⁠עֹ֣פֶר הָֽ⁠אַיָּלִ֔ים עַ֖ל הָרֵ֥י בְשָׂמִֽים 1 The author does not say who is speaking in this verse so you should not indicate who you think is speaking explicitly in the text of your translation. However, if you are using section headers to indicate who is speaking, as the UST does, you can place a header above this section indicating that the woman is speaking. -8:14 c6a2 rc://*/ta/man/translate/figs-explicit בְּרַ֣ח 1 Here, the word **Flee** means “come quickly.” If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “Come quickly” or “Hurry” +8:12 za66 rc://*/ta/man/translate/figs-metaphor כָּרְמִ֥⁠י 1 Here the phrase **My vineyard** is a metaphor (see the section on [8:12](../08/12.md) in the chapter intro for the meaning of this entire verse). It could be: (1) the woman referring to herself as a vineyard, as she did in [1:6](../01/06.md). Alternate translation: “I am like a vineyard” or “My body is like a vineyard” (2) the man referring to the woman he loves as if she were his vineyard. Alternate translation: “The woman who I love is like my vineyard” or “The woman who I love is like a vineyard” +8:12 gc75 rc://*/ta/man/translate/figs-explicit לְ⁠פָנָ֑⁠י 1 The phrase **is before me** means “is mine to give.” If it would be helpful to your readers, you could include this information. Alternate translation: “is at my disposal” or “is mine to do with as I desire” or “is mine to give to whom I choose” +8:12 a9gc rc://*/ta/man/translate/figs-explicit הָ⁠אֶ֤לֶף לְ⁠ךָ֙ שְׁלֹמֹ֔ה וּ⁠מָאתַ֖יִם לְ⁠נֹטְרִ֥ים אֶת־פִּרְיֽ⁠וֹ 1 Here the word **thousand** refers to the “thousand pieces of silver” in the previous verse. The phrase **the two hundred** refers to the two hundred pieces of silver that Solomon would have paid to **the people who are keepers** of the vineyards fruit. If it would be helpful to your readers, you could include this information. Alternate translation: “The thousand pieces of silver belong to you, Solomon, and the two hundred pieces of silver belong to the people who you pay to be keepers of the vineyard’s fruit” +8:12 m0qa rc://*/ta/man/translate/figs-apostrophe הָ⁠אֶ֤לֶף לְ⁠ךָ֙ שְׁלֹמֹ֔ה 1 Here the woman could be: (1) speaking as if **Solomon** is present with her even though he is not, in order to use him as an example. If it would be helpful in your language, you could translate these words as if the woman is speaking about Solomon and not to him. Alternate translation: “The thousand belong to Solomon” (2) calling the man she loves **Solomon** (even though he was not Solomon) as a term of endearment, similar to how she called the man she loved “The king” in [1:4](../01/04.md). Alternate translation: “The thousand belong to you, the man I love, you who are like king Solomon” or “The thousand belong to you, the man I love, you who I call Solomon” +8:13 jpoa rc://*/ta/man/translate/figs-extrainfo הַ⁠יוֹשֶׁ֣בֶת בַּ⁠גַּנִּ֗ים חֲבֵרִ֛ים מַקְשִׁיבִ֥ים לְ⁠קוֹלֵ֖⁠ךְ הַשְׁמִיעִֽי⁠נִי 1 The author does not say who is speaking in this verse so you should not indicate who you think is speaking in the text. However, if you are using section headers to indicate who is speaking, you can place a header above this section indicating that the man is speaking. +8:13 em85 rc://*/ta/man/translate/figs/gendernotations חֲבֵרִ֛ים 1 Here the term **companions** is masculine in form in the original language and most likely refers to the man’s friends who were shepherds and were mentioned in [1:7](../01/07.md). See how you translated the term **companions** in [1:7](../01/07.md). +8:13 zm5h rc://*/ta/man/translate/figs-metonymy לְ⁠קוֹלֵ֖⁠ךְ 1 Here the word **voice** could: (1) represent the woman’s words. Alternate translation: “to hear you speak” (2) refer to the sound of the woman’s voice. Alternate translation: “to hear your voice” +8:14 arq1 rc://*/ta/man/translate/figs-extrainfo בְּרַ֣ח ׀ דּוֹדִ֗⁠י וּֽ⁠דְמֵה־לְ⁠ךָ֤ לִ⁠צְבִי֙ א֚וֹ לְ⁠עֹ֣פֶר הָֽ⁠אַיָּלִ֔ים עַ֖ל הָרֵ֥י בְשָׂמִֽים 1 The author does not say who is speaking in this verse so you should not indicate who you think is speaking in the text. However, if you are using section headers to indicate who is speaking, you can place a header above this section indicating that the woman is speaking. +8:14 c6a2 rc://*/ta/man/translate/figs-explicit בְּרַ֣ח 1 Here the word **Flee** means “come quickly.” If it would be helpful to your readers, you could include this information. Alternate translation: “Come quickly” or “Hurry” 8:14 zh44 rc://*/ta/man/translate/figs-simile דּוֹדִ֗⁠י וּֽ⁠דְמֵה־לְ⁠ךָ֤ לִ⁠צְבִי֙ א֚וֹ לְ⁠עֹ֣פֶר הָֽ⁠אַיָּלִ֔ים 1 See how you translated the similar expression “My beloved is resembling a gazelle or a young stag” in [2:9](../02/09.md). -8:14 mqx9 rc://*/ta/man/translate/figs-metaphor עַ֖ל הָרֵ֥י בְשָׂמִֽים 1 The phrase **the mountains of spices** has a double meaning. The literal meaning refers to **mountains** where **spices** grow. The metaphorical meaning is that the woman herself is the **mountains** where **spices** grow and she wants the man she loves to come to her and enjoy her body. If it would help your readers, you could indicate the metaphorical meaning in a footnote. +8:14 mqx9 rc://*/ta/man/translate/figs-metaphor עַ֖ל הָרֵ֥י בְשָׂמִֽים 1 The phrase **the mountains of spices** has a double meaning. The literal meaning refers to mountains where spices grow. Here the woman is speaking of herself as if she is the **mountains of spices** and she wants the man she loves to come to her and enjoy her body. If it would be helpful in your language, you could state the meaning plainly. 8:14 fo1f rc://*/ta/man/translate/translate-unknown בְשָׂמִֽים 1 From 7d26586995125cfb778a8ed95fcdde4d2dfd6efc Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 27 Sep 2024 15:35:41 +0000 Subject: [PATCH 16/16] Merge justplainjane47-tc-create-1 into master by justplainjane47 (#3829) --- tn_LEV.tsv | 35 +++++++++++++++-------------------- 1 file changed, 15 insertions(+), 20 deletions(-) diff --git a/tn_LEV.tsv b/tn_LEV.tsv index 99b8ff91d6..1332945c5d 100644 --- a/tn_LEV.tsv +++ b/tn_LEV.tsv @@ -160,13 +160,13 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 4:14 vn62 rc://*/ta/man/translate/figs-activepassive וְ⁠נֽוֹדְעָה֙ הַֽ⁠חַטָּ֔את אֲשֶׁ֥ר חָטְא֖וּ עָלֶ֑י⁠הָ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and then they realize the sin that they sinned concerning it” 4:14 ljz4 rc://*/ta/man/translate/writing-poetry הַֽ⁠חַטָּ֔את אֲשֶׁ֥ר חָטְא֖וּ 1 See how you translated the similar expression in [4:3](../04/03.md). 4:14 vtgc rc://*/ta/man/translate/writing-pronouns עָלֶ֑י⁠הָ 1 The pronoun **it** refers to the commands of Yahweh mentioned in [4:13](../04/13.md). If it would be helpful, consider making this explicit. Alternate translation: “with regard to the commands of Yahweh” -4:14 jiw5 rc://*/ta/man/translate/figs-idiom פַּ֤ר בֶּן־בָּקָר֙ 1 See how you translated the similar expression in [4:3](../04/03.md). Note how you handled the word the idiom **a son of the cattle**. -4:14 lv4s rc://*/ta/man/translate/figs-idiom לִ⁠פְנֵ֖י אֹ֥הֶל מוֹעֵֽד׃ 1 See how you translated the similar expression in [3:8](../03/08.md). +4:14 jiw5 rc://*/ta/man/translate/figs-idiom פַּ֤ר בֶּן־בָּקָר֙ 1 See how you translated the similar expression in [4:3](../04/03.md). +4:14 lv4s rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֖י אֹ֥הֶל מוֹעֵֽד׃ 1 See how you translated the similar expression in [3:8](../03/08.md). 4:15 fjs3 rc://*/ta/man/translate/translate-symaction וְ֠⁠סָמְכוּ זִקְנֵ֨י הָ⁠עֵדָ֧ה אֶת־יְדֵי⁠הֶ֛ם עַל־רֹ֥אשׁ הַ⁠פָּ֖ר 1 See how you translated this symbolic action in [1:4](../01/04.md). 4:15 ukae rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֑ה & לִ⁠פְנֵ֥י יְהוָֽה 1 See how you translated the similar expression in [1:5](../01/05.md). Alternate translation: “in the presence of Yahweh … in the presence of Yahweh” or “in the sacred precincts of the tent of meeting where Yahweh is … in the sacred precincts of the tent of meeting where Yahweh is” 4:15 kvnu וְ⁠שָׁחַ֥ט אֶת־הַ⁠פָּ֖ר 1 Alternate translation: “And one of the elders of the congregation shall slaughter the bull” 4:17 zoh0 rc://*/ta/man/translate/translate-symaction וְ⁠הִזָּ֞ה שֶׁ֤בַע פְּעָמִים֙ לִ⁠פְנֵ֣י יְהוָ֔ה אֵ֖ת פְּנֵ֥י הַ⁠פָּרֹֽכֶת 1 See how you translated these expressions in [4:6](../04/06.md). -4:18 tsse rc://*/ta/man/translate/writing-pronouns יִתֵּ֣ן & יִשְׁפֹּךְ֙ 1 Here and in the verses [4:18–20](../04/18.md), the pronoun **he** refers to the priest. If it would be helpful in your language, consider making this explicit. Alternate translation: “the priest shall give … the priest shall pour out” +4:18 tsse rc://*/ta/man/translate/writing-pronouns יִתֵּ֣ן & יִשְׁפֹּךְ֙ 1 Here and in the verses [4:18–20](../04/18.md), the pronoun **he** refers to the priest. If it would be helpful in your language, consider making this explicit. Alternate translation: “the priest shall put … the priest shall pour out” 4:18 c8oi rc://*/ta/man/translate/figs-distinguish הַ⁠מִּזְבֵּ֗חַ אֲשֶׁר֙ לִ⁠פְנֵ֣י יְהוָ֔ה אֲשֶׁ֖ר בְּ⁠אֹ֣הֶל מוֹעֵ֑ד 1 The **altar that is to the face of Yahweh, which is in the tent of meeting** is identical to the “altar of incense of the spices” referenced in [4:7](../04/07.md). See how you translated these expressions there. The phrase **which is in the tent of meeting** describes where the altar is. It does not distinguish it from another altar that is **to the face of Yahweh**. 4:18 ni6l וְ⁠אֵ֣ת כָּל־הַ⁠דָּ֗ם 1 Alternate translation: “And the remaining blood of the bull” 4:19 wo2s rc://*/ta/man/translate/figs-explicit וְ⁠אֵ֥ת כָּל־חֶלְבּ֖⁠וֹ 1 The expression **all of its fat** refers to the portions of the bull’s fat and internal organs as described in [4:8–9](../04/08.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “And all of the bull’s fat, including the fat covering over the innards, all the fat that is on the innards, the two kidneys, the fat that is on them that is near the loins, and the lobe on the liver” @@ -202,7 +202,6 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 4:31 f423 rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֥ר עָלָ֛י⁠ו הַ⁠כֹּהֵ֖ן 1 See how you handled this expression involving an abstract noun in [1:4](../01/04.md) and [4:20](../04/20.md). 4:31 rty9 rc://*/ta/man/translate/figs-activepassive וְ⁠נִסְלַ֥ח לֽ⁠וֹ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and Yahweh will forgive his sin” 4:33 gp8z rc://*/ta/man/translate/translate-symaction וְ⁠סָמַךְ֙ אֶת־יָד֔⁠וֹ עַ֖ל רֹ֣אשׁ הַֽ⁠חַטָּ֑את 1 See how you translated this symbolic action in [1:4](../01/04.md). -4:34 th46 rc://*/ta/man/translate/figs-idiom וְ⁠נָתַ֕ן עַל־קַרְנֹ֖ת מִזְבַּ֣ח הָ⁠עֹלָ֑ה 1 See how you translated the similar idiom in [4:7](../04/07.md). 4:34 iq0o rc://*/ta/man/translate/figs-explicit אֶל־יְס֖וֹד הַ⁠מִּזְבֵּֽחַ׃ 1 Although unspecified, it is likely that the **altar** mentioned here is the same **altar of the burnt offering** that is referred to in this verse, which is also the place where **the blood** of the sacrificial animal is poured out in the similar expressions in [4:7](../04/07.md), [4:18](../04/18.md), [4:25](../04/25.md), and [4:30](../04/30.md). If it would be helpful in your language, consider making the identity of the altar explicit, or using an identifying adjective, as the UST models. Alternate translation: “toward the base of the altar of the burnt offering” 4:35 pl3r rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־כָּל־חֶלְבָּ֣⁠ה 1 As in [4:26](../04/26.md) and [4:31](../04/31.md), the phrase **all of its fat** implies the fat portions of the lamb described in the laws for peace offerings in [3:9–10](../03/09.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “And all of the lamb’s fat, including the entire fatty tail, the fat covering the innards, all the fat that is on the innards, the two kidneys, the fat that is on them that is by the loins, and the lobe on the liver” 4:35 z6xq rc://*/ta/man/translate/writing-pronouns יָסִ֗יר 1 As in [4:31](../04/31.md), here the pronoun **he** refers to the individual offering the sacrifice, not to the priest. It may be helpful to clarify this for your readers. Alternate translation: “the person offering the sin offering shall remove” @@ -238,7 +237,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 5:6 b75l rc://*/ta/man/translate/writing-poetry חַטָּאת⁠וֹ֩ אֲשֶׁ֨ר חָטָ֜א 1 Here words are being repeated for emphasis. See how you translated the similar phrase in [4:23](../04/23.md) and [4:28](../04/28.md). 5:6 f93k rc://*/ta/man/translate/translate-unknown שְׂעִירַ֥ת עִזִּ֖ים 1 Here, a **kid** means a young goat. If your language has a specific word for the young of this particular animal group, consider using it here. If not, consider using a generic expression. Alternate translation: “a young goat” 5:6 fj3k rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֥ר עָלָ֛י⁠ו הַ⁠כֹּהֵ֖ן 1 See how you translated the similar expression in [1:4](../01/04.md). -5:7 uz2x rc://*/ta/man/translate/figs-idiom וְ⁠אִם־לֹ֨א תַגִּ֣יע יָד⁠וֹ֮ דֵּ֣י שֶׂה֒ 1 This expression is an idiom that refers to being unable to afford to offer an animal from one’s own flock or to purchase another’s flock animal. If your language has a similar idiomatic expression, consider using it here. Otherwise, if it would be helpful in your language, consider stating the meaning plainly. Alternate translation: “But if he is unable to offer his own flock animal or to purchase someone else’s animal” +5:7 uz2x rc://*/ta/man/translate/figs-idiom וְ⁠אִם־לֹ֨א תַגִּ֣יע יָד⁠וֹ֮ דֵּ֣י שֶׂה֒ 1 The expression **his hand does not reach** is an idiom that refers to being unable to afford to offer an animal from one’s own flock or to purchase another’s flock animal. If your language has a similar idiomatic expression, consider using it here. Otherwise, if it would be helpful in your language, consider stating the meaning plainly. Alternate translation: “But if he is unable to offer his own flock animal or to purchase someone else’s animal” 5:7 ugl5 rc://*/ta/man/translate/figs-metonymy וְ⁠הֵבִ֨יא אֶת־אֲשָׁמ֜⁠וֹ 1 See how you translated the similar expression in [5:6](../05/06.md). 5:7 tgyj rc://*/ta/man/translate/figs-idiom בְנֵֽי־יוֹנָ֖ה 1 See how you translated the similar terms in [1:14](../01/14.md). 5:10 t4n3 rc://*/ta/man/translate/figs-explicit כַּ⁠מִּשְׁפָּ֑ט 1 The phrase **according to the regulation** refers to the commandments and laws of Yahweh given to the people of Israel, likely the regulations for burnt offerings that Yahweh gave, which are recorded in the first chapter of Leviticus. If it would be helpful in your language, consider making this explicit. Alternate translation: “according to the laws for burnt offerings that Yahweh gave to the people of Israel” @@ -250,7 +249,6 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 5:11 id4p rc://*/ta/man/translate/figs-ellipsis וְ⁠הֵבִ֨יא אֶת־קָרְבָּנ֜⁠וֹ אֲשֶׁ֣ר חָטָ֗א 1 As in [5:7](../05/07.md), the expression **his offering that he sinned** is an abbreviated form of the similar phrase found in [5:6](../05/06.md) and leaves out some words that in many languages a sentence would need in order to be complete. If it would be helpful, you could supply the missing words from [5:6](../05/06.md). Alternate translation: “then he shall bring his offering for his sin that he sinned” 5:11 cq1l rc://*/ta/man/translate/translate-bvolume עֲשִׂירִ֧ת הָ⁠אֵפָ֛ה סֹ֖לֶת 1 An **ephah** is an ancient measurement of volume equivalent to approximately 22.8 liters. Consequently, a **tenth of an ephah** is a little more than two liters. If it would be helpful in your language, you could use the equivalent modern measurement in your translation or in a footnote. Alternate translation: “about two liters of flour” 5:11 lta4 rc://*/ta/man/translate/translate-fraction עֲשִׂירִ֧ת 1 A **tenth** is one part out of ten equal parts. -5:11 eq3q rc://*/ta/man/translate/figs-idiom וְ⁠לֹא־יִתֵּ֤ן עָלֶ֨י⁠הָ֙ לְבֹנָ֔ה 1 See how you translated the idiom in the similar expression in [2:15](../02/15.md). Alternate translation: “on it, and he shall not place fragrant incense” 5:11 opzs rc://*/ta/man/translate/grammar-connect-logic-result כִּ֥י חַטָּ֖את הִֽיא 1 The word **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation, with a period preceding: “This is because this flour is being offered as a sin offering” 5:12 hn99 rc://*/ta/man/translate/writing-pronouns וֶ⁠הֱבִיאָ⁠הּ֮ 1 The pronoun **it** refers to the tenth of an ephah of flour mentioned in the previous verse. If it would be helpful in your language, consider making this explicit. Alternate translation: “And he shall bring the tenth of an ephah of flour” 5:12 f7f8 rc://*/ta/man/translate/writing-poetry וְ⁠קָמַ֣ץ הַ⁠כֹּהֵ֣ן ׀ מִ֠מֶּ⁠נָּה מְל֨וֹא קֻמְצ֜⁠וֹ 1 See how you translated the similar expression in [2:2](../02/02.md). @@ -288,13 +286,13 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 6:intro yt3w 0 # Leviticus 6 General Notes\n\n## Structure and Formatting\nAlthough this chapter starts with a reiteration of Yahweh speaking to Moses, reinforcing the narrative framing of the book, the laws of [6:1–7](../06/01.md) continue the instructions for hypothetical scenarios in which someone would need to offer a guilt offering. In this way, the first seven verses are a continuation of [5:14–18](../05/14.md), offering the third of three hypothetical scenarios in which a guilt offering is required (the first two being described in [5:14–18](../05/14.md)).\n\nHowever, the next reiteration of Yahweh speaking to Moses in [6:8](../06/08.md) starts a new section that addresses the priests for how they should handle particular details of the burnt offering ([6:9–13](../06/09.md)) and the grain offering ([6:14–18](../06/14.md).\n\nAnother reiteration of Yahweh speaking to Moses is included in [6:19](../06/19.md), which begins a new section describing the prescribed offering for the priests on the day of their being anointed as priests to Yahweh ([6:19–23](../06/19.md).\n\nA final reiteration of Yahweh speaking to Moses is introduced in [6:24](../06/24.md), which addresses the priests for how they should handle particular details of the purification offering* ([6:24–30](../06/24.md). These instructions then continue into Chapter 7, which is likewise addressed to the priests. To put this outline in bullet points, the chapter can be detailed as follows:\n\n 1) The guilt offering (5:14–6:7)\n a. scenario #3: guilt due to a person “denying” a fellow Israelite (6:1–7)\n 2) The administrative instructions for priests (6:8–7:21)\n a. The priests’ instructions for the burnt offering (6:8–13)\n b. The priests’ instructions for the grain offering (6:14–18)\n c. The priests’ offering on the day of anointing (6:19–23)\n d. The priests’ Instruction for the purification offering (6:24–30)\n## Religious and Cultural Concepts in This Chapter\n### The scenarios for a guilt offering in this chapter (6:1–7)\nThe beginning of this chapter explains several hypothetical scenarios in which a person may act in such a way that they incur guilt (and thereby “impurity”). Each of the following describes a way an Israelite might “trespass a trespass against Yahweh” ([6:2](../06/02.md)). The scenarios are:\n\n 1) a person “denies” his “fellow citizen” with either a “deposit” or with “a pledge of a hand” ([6:2](../06/02.md)). This expression uses an idiom that refers to the actions whereby someone swears a socially binding oath with a member of their family or clan and commits himself or herself to certain actions regarding the other person but afterward fails to behave in accordance with the stipulations of the oath. The term “deposit” refers to either (1) a monetary down payment that served to guarantee the full payment of a larger amount. Alternate translation: “with a down payment on a larger owed sum” or (2) an item that was given from one individual to another for safekeeping. The expression “a pledge of a hand” refers to a physical item that is given from one member of a community to another. This item would commit the individual who received it to carry out the stipulations of the oath.\n\n 2) a person “extorts his fellow citizen” ([6:2](../06/02.md)), likely by refusing to pay an employee his or her wages, or one member of a party willfully withholding a previously agreed-upon amount of money from the other. If this is not clear in your language, consider stating the meaning plainly.\n\n 3) a person finds some item that another Israelite has lost but then denies having found it in order to keep the item for himself ([6:3](../06/03.md)).\n\n 4) a person takes an oath with another person deceitfully, that is, with the intention not to carry out the required actions of the oath (6:3)[../06/03.md)).\n\n### “Fellow citizen”\nThe expression “fellow citizen” is used several times in this chapter to refer to a fellow Israelite, possibly one within the larger familial or clan network of relationships within the people of Israel. The expression translates a single Hebrew word and emphasizes the closeness of the relationship between two persons who are “fellow citizens.” While the ancient world did not know national “citizenship” in a modern sense (as in “I am a citizen of the United States of America”), the term does carry the sense of marking an individual by their relationship to a larger body of people (hence the word “citizen”).\n\n### Guilt\nIn this chapter, the word translated as "guilt" is used is two separate senses. In one sense, it refers to both the internal feeling of having committed wrongdoing and the legal state of being required to provide restitution for that wrongdoing. An example of this sense is found in [6:5](../06/05.md), in which the expression “the day of his guilt” refers to the moment in which a person incurs legal guilt. This sense uses both the verb "to become guilty" and the abstract noun "guilt." The second sense uses the abstract noun "guilt" to refer to the payment or restitution that a person offers to atone for their sins when they realize they have committed wrongdoing. An example of this are seen in [6:6](../06/06.md), in which an individual is instructed to “bring his guilt” to Yahweh (that is, to the tent of meeting where Yahweh lived among the Israelites). This expression does not mean to bring their feelings of guilt to Yahweh but to bring the penalty for their guilt, that is, the animal that the sacrifice to atone for their sin requires.\n\n### The “clean place” (6:11)\nIn Leviticus 6, Yahweh instructs the people that the portions of the sacrificial animal that are not burned completely on the altar for a guilt offering must be brought outside the camp of the people to a clean place ([6:11](../06/11.md)). The adjective translated as "clean" does not refer to a location that is physically free of dirt (as one might describe a freshly washed dish). Rather, in the context of sacrifices, the word "clean" refers to a person, animal, or object that has been kept separated from the defiling presence of sin and is fit to be used for sacred purposes or enter into sacred space. Portions of an animal that were used in sacrifices to purify a person, place, or object from the impurity of sins may have been considered to absorb the defiling sin, so to speak. As such, contact with these portions, once they had absorbed the impurity brought about by sin, may have been thought to make an individual impure or ceremonially unclean. Consequently, the location where the rest of the sacrificial animal was burned needed to be ceremonially clean in this way so that the potentially defiling presence of the sacrificial animal’s corpse could be properly disposed of and so that the camp itself did not become ceremonially unclean by virtue of its proximity to an ‘unclean’ location.\n\n## Important Figures of Speech in This Chapter\n\n### “This is the law of”\nIn several places in this chapter, the expression “this is the law of…” uses the possessive form to describe instructions that are characterized by their relationship to a particular sacrifice or offering. (See, for example, [6:9](../06/09.md).[6:14](../06/14.md), [6:25](../06/25.md).) If your language would not use the possessive form for this, consider stating the meaning plainly, as the notes below will suggest.\n\n## Other Possible Translation Difficulties in This Chapter\n\n### The use of a verb with a related noun (Cognate-accusatives)\nFor emphasis, the author of Leviticus often uses a verb with a related noun. In this chapter, several expressions follow this pattern, including "trespasses a trespass" ([6:2](../06/02.md)), the "robbery that he robbed" ([6:4](../06/04.md)), and "the deposit that was deposited with him" ([6:4](../06/04.md)). 6:1 fi2o rc://*/ta/man/translate/writing-quotations לֵּ⁠אמֹֽר 1 The word translated as **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. Alternate translation: (following a period instead of the comma) “Yahweh said” 6:2 s69l rc://*/ta/man/translate/writing-poetry וּ⁠מָעֲלָ֥ה מַ֖עַל 1 See how you translated the similar expression using repeated words in [5:15](../05/15.md). -6:2 hezk rc://*/ta/man/translate/figs-idiom וְ⁠כִחֵ֨שׁ בַּ⁠עֲמִית֜⁠וֹ 1 As the General Introduction to this chapter discusses, in the context of [6:2–3](../06/02.md), the expression **denies his fellow citizen** is an idiom that refers to the actions whereby someone swears a socially-binding oath with a member of their family or clan, and commits himself or herself to certain actions regarding the other person, but afterward fails to behave in accordance with the stipulations of the oath. This could be done by stealing from the other individual, extorting them out of wages or any owed money, finding something that belongs to the other individual but failing to return it, or any other way of proving that the original oath was taken without intent to abide by it honestly. If the idiom here does not communicate this meaning in your language, consider using a more general expression. Alternate translation: “and he acts in such a way that he breaks an oath that he made with his fellow citizen” +6:2 hezk rc://*/ta/man/translate/figs-idiom וְ⁠כִחֵ֨שׁ בַּ⁠עֲמִית֜⁠וֹ 1 As the General Introduction to this chapter discusses, in the context of [6:2–3](../06/02.md), the expression **denies his fellow citizen** is an idiom that refers to the actions whereby someone swears a socially-binding oath with a member of their family or clan and commits himself or herself to certain actions regarding the other person but afterward fails to behave in accordance with the stipulations of the oath. This could be done by stealing from the other individual, extorting them out of wages or any owed money, finding something that belongs to the other individual but failing to return it, or any other way of proving that the original oath was taken without intent to abide by it honestly. If the idiom here does not communicate this meaning in your language, consider using a more general expression. Alternate translation: “and he acts in such a way that he breaks an oath that he made with his fellow citizen” 6:2 k1zm rc://*/ta/man/translate/translate-unknown בְּ⁠פִקָּד֗וֹן 1 This **deposit** refers to either (1) a monetary down payment that served to guarantee the full payment of a larger amount. Alternate translation: “with a down payment on a larger owed sum” or (2) an item that was given from one individual to another for safekeeping. Alternate translation: “with an item given to him for safekeeping” 6:2 vren rc://*/ta/man/translate/figs-idiom אֽוֹ־בִ⁠תְשׂ֤וּמֶת יָד֙ 1 The expression **a pledge of a hand** refers to a physical item that is given from one member of a community to another. This item would commit the individual who received it to carry out the stipulations of the oath. Alternate translation: “or with a physical item that served as a reminder of the terms of the oath made between them” 6:2 grkn rc://*/ta/man/translate/figs-abstractnouns א֣וֹ בְ⁠גָזֵ֔ל 1 If your language does not use an abstract noun for the idea behind the word **robbery**, you can express the same idea with a verbal form. Alternate translation: “or by robbing him” 6:2 d182 א֖וֹ עָשַׁ֥ק אֶת־עֲמִיתֽ⁠וֹ 1 Alternate translation: “or he refuses to pay his employees what he owes them, or he intentionally withholds money that he agreed to pay to his fellow citizen” 6:3 f043 וְ⁠נִשְׁבַּ֣ע עַל־שָׁ֑קֶר עַל־אַחַ֗ת מִ⁠כֹּ֛ל אֲשֶׁר־יַעֲשֶׂ֥ה הָ⁠אָדָ֖ם לַ⁠חֲטֹ֥א בָ⁠הֵֽנָּה 1 Alternate translation: “and he swears falsely in any of the ways people act and, consequently, sin” -6:3 shnb rc://*/ta/man/translate/figs-idiom וְ⁠נִשְׁבַּ֣ע עַל־שָׁ֑קֶר 1 The expression **swears upon falsehood** is an idiom that refers to taking an oath with another person deceitfully, that is, with the intention not to carry out the required actions of the oath. Alternate translation: “or he swears an oath without the intention to fulfill the conditions of the oath, and so, he swears the oath deceitfully” +6:3 shnb rc://*/ta/man/translate/figs-idiom וְ⁠נִשְׁבַּ֣ע עַל־שָׁ֑קֶר 1 The expression **swears upon falsehood** is an idiom that refers to deceitfully making a promise to another person with an oath, that is, with no intention to carry out the required actions of the oath. Alternate translation: “or he swears an oath without the intention to fulfill the conditions of the oath, and so, he swears the oath deceitfully” 6:3 e865 rc://*/ta/man/translate/figs-abstractnouns וְ⁠נִשְׁבַּ֣ע עַל־שָׁ֑קֶר 1 If your language does not use abstract nouns for the ideas of **falsehood** , you could express the same idea in other ways. Alternate translation: “or he swears falsely” 6:4 esh5 rc://*/ta/man/translate/figs-explicit וְ⁠אָשֵׁם֒ 1 See how you translated this expression in [5:2](../05/02.md) and throughout the previous chapter. 6:4 otmd rc://*/ta/man/translate/writing-poetry אֶת־הַ⁠גְּזֵלָ֜ה אֲשֶׁ֣ר גָּזָ֗ל 1 Here, a verb and its object come from the same root. The phrase **he robbed** translates a verb that is related to the noun translated as **robbery**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis and your language has comparable terms that you can use in your own translation, it would be appropriate to use that construction here in your translation. If not, consider using a generic expression: “whatever he stole” @@ -337,7 +335,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 6:14 xwgk rc://*/ta/man/translate/figs-possession וְ⁠זֹ֥את תּוֹרַ֖ת הַ⁠מִּנְחָ֑ה 1 See how you translated the similar expression in [6:9](../06/09.md). Alternate translation: “And this is the instruction regarding how the priest should perform the grain offering” 6:14 nch7 rc://*/ta/man/translate/figs-metaphor בְּנֵֽי־אַהֲרֹן֙ 1 See how you translated this expression in [1:5](../01/05.md). 6:14 k3r1 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֔ה 1 See how you translated this expression in [1:5](../01/05.md). Alternate translation: “in the precinct of the sacred tent, where Yahweh lives among the Israelites” -6:14 os48 rc://*/ta/man/translate/figs-idiom אֶל־פְּנֵ֖י הַ⁠מִּזְבֵּֽחַ 1 The expression **toward the face of the altar** is an idiom that refers to the space before the front side of the altar. Alternate translation: “before the altar” or “in the space in front of the altar” +6:14 os48 rc://*/ta/man/translate/figs-metonymy אֶל־פְּנֵ֖י הַ⁠מִּזְבֵּֽחַ 1 Here, **face** represents the presence of a thing, the space before the front side of the altar. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before the altar” or “in the space in front of the altar” 6:16 vytc rc://*/ta/man/translate/figs-metaphor אַהֲרֹ֣ן וּ⁠בָנָ֑י⁠ו 1 See how you translated the similar way of referring to the priests in [2:2](../02/02.md). 6:16 l34o rc://*/ta/man/translate/figs-parallelism מַצּ֤וֹת תֵּֽאָכֵל֙ בְּ⁠מָק֣וֹם קָדֹ֔שׁ בַּ⁠חֲצַ֥ר אֹֽהֶל־מוֹעֵ֖ד יֹאכְלֽוּ⁠הָ 1 These two clauses mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the clauses with a word that shows that the second clause is repeating the first one, not saying something additional. Alternate translation: “Unleavened bread should be eaten in a holy place, indeed, the priests must eat it in the courtyard of the tent of meeting” 6:16 yl98 rc://*/ta/man/translate/figs-activepassive מַצּ֤וֹת תֵּֽאָכֵל֙ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “They shall eat the unleavened bread” @@ -360,7 +358,6 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 6:21 j4wr rc://*/ta/man/translate/figs-explicit מֻרְבֶּ֣כֶת 1 The word translated as **Mixed** implies either (1) the flour and oil being well-mixed or kneaded together. Alternate translation: “You should bring it well kneaded” or (2) the flour being “well soaked” with oil. Alternate translation: “You should bring it thoroughly soaked with oil” If it would be helpful in your language, consider providing this implied information. 6:21 u6mp rc://*/ta/man/translate/figs-123person תְּבִיאֶ֑⁠נָּה & תַּקְרִ֥יב 1 As the General Introduction to the book of Leviticus discusses, the book often speaks of the Israelites and to the Israelites in the third person, even in a direct address. However, as the General Introduction to this chapter discusses, here and throughout the rest of the chapter, the author of Leviticus switches to a second-person address. If you have been using third-person pronouns since chapter 4, and the sudden switch to second-person pronouns would not be natural in your language, consider continuing to use the third-person in your translation. Alternate translation: “he shall bring it … he shall present” 6:22 ciwr rc://*/ta/man/translate/writing-pronouns וְ⁠הַ⁠כֹּהֵ֨ן הַ⁠מָּשִׁ֧יחַ תַּחְתָּ֛י⁠ו מִ⁠בָּנָ֖י⁠ו יַעֲשֶׂ֣ה אֹתָ֑⁠הּ 1 Here, **it** refers to the unique grain offering required on the day of the priest’s anointing for the priesthood, as described in [6:19–20](../06/19.md). If it would be helpful in your language, consider making the referent explicit. Alternate translation: “And the anointed priest under him from his sons should prepare this particular grain offering” -6:22 o4t3 rc://*/ta/man/translate/figs-idiom וְ⁠הַ⁠כֹּהֵ֨ן הַ⁠מָּשִׁ֧יחַ תַּחְתָּ֛י⁠ו 1 The expression **the anointed priest under him** refers to the priest from among the descendants of the current high priest who has been anointed to be the next high priest. If your language has a similar idiom to express succession, consider using it here. If not, consider using a general expression. Alternate translation: “And the anointed priest who will succeed him” 6:22 qs7u rc://*/ta/man/translate/figs-activepassive לַ⁠יהוָ֖ה כָּלִ֥יל תָּקְטָֽר 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. To formulate this sentence with an active form, see how you translated the expression in [1:9](../01/09.md). Alternate translation: “the priests should burn the whole offering to Yahweh, making it to become smoke” 6:23 lhn3 rc://*/ta/man/translate/figs-explicit וְ⁠כָל־מִנְחַ֥ת כֹּהֵ֛ן כָּלִ֥יל תִּהְיֶ֖ה 1 This phrase **a whole offering** implies that the priests must offer this particular grain offering in its entirety, as opposed to the normal grain offerings, where the priest only burned the portion that he lifted out with a handful of the pieces that he chose to crumble upon the altar. In those cases, the priest was permitted to keep the rest of the grain offering for food. Alternate translation: “As opposed to normal grain offerings, this special grain offering that a priest offers when he is anointed to become a priest should be offered on the altar in its entirety” 6:23 v7ac rc://*/ta/man/translate/figs-activepassive לֹ֥א תֵאָכֵֽל 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “No one should eat this special grain offering that a priest offers when he is anointed to become a priest” @@ -453,7 +450,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 7:21 g4kv rc://*/ta/man/translate/figs-explicit טְמֵאָ֗ה & טָמֵ֔א 1 As the General Introduction to this book discusses, the animals considered clean and **unclean** are described in detail in [11:1–47](../11/01.md). Something was considered unclean and potentially able to defile the space or objects that were dedicated especially for Yahweh and for his purposes when they were culturally associated with death. If your language has a term for this concept, consider using it here. If not, consider using a generic expression. Alternate translation: “ritually polluted … ritually polluted” 7:21 n22g rc://*/ta/man/translate/translate-unknown בְּ⁠כָל־שֶׁ֣קֶץ טָמֵ֔א 1 This **unclean detestable thing** refers to the specific animals that Yahweh forbids both eating and touching in [11:29–31](../11/29.md). These included the mole rat, the mouse, and several kinds of lizard. If your language has a specific term for the kind of animal that is considered forbidden to touch or to eat, consider using it here. If not, consider using a generic expression. Alternate translation: “any unclean animal that is forbidden to eat or to touch“ 7:21 qpnu rc://*/ta/man/translate/figs-gendernotations וְ⁠אָכַ֛ל 1 Here, **he** refers to anyone who might eat the meat of the sacrifice. If it would be helpful, consider using a generic expression for a person. Alternate translation: “and that person eats” -7:21 z5au rc://*/ta/man/translate/figs-idiom וְ⁠נִכְרְתָ֛ה הַ⁠נֶּ֥פֶשׁ הַ⁠הִ֖וא מֵ⁠עַמֶּֽי⁠הָ 1 See how you translated the similar expressions in [7:20](../07/20.md). +7:21 z5au rc://*/ta/man/translate/figs-metaphor וְ⁠נִכְרְתָ֛ה הַ⁠נֶּ֥פֶשׁ הַ⁠הִ֖וא מֵ⁠עַמֶּֽי⁠הָ 1 See how you translated the similar expressions in [7:20](../07/20.md). 7:22 xw34 rc://*/ta/man/translate/writing-quotations לֵּ⁠אמֹֽר 1 The word translated as **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. 7:22-23 zkjl rc://*/ta/man/translate/figs-quotesinquotes לֵּ⁠אמֹֽר & דַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation, with a period before: “He told Moses to tell the sons of Israel” 7:23 y5o3 rc://*/ta/man/translate/figs-123person לֹ֥א תֹאכֵֽלוּ 1 As the General Introduction to this chapter discusses, here and until [7:26](../07/26.md), the author of Leviticus switches from the use of third-person forms to the use of second-person plural forms. If the switch from third-person to second-person forms would not be natural in your language, consider continuing to use whichever form you have been using for the previous chapters. Alternate translation: “No one should eat” @@ -465,7 +462,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 7:24 iwg7 rc://*/ta/man/translate/figs-yousingular לֹ֥א תֹאכְלֻֽ⁠הוּ׃ 1 Here, **you** is plural. It refers to the people of Israel, so use the plural form in your translation if your language marks that distinction. 7:24 xlck rc://*/ta/man/translate/figs-123person לֹ֥א תֹאכְלֻֽ⁠הוּ׃ 1 If the switch from third-person to second-person forms would not be natural in your language, consider continuing to use whichever form you have been using for the previous chapters. Alternate translation: “no one shall eat it” 7:25 tl3a חֵ֔לֶב מִן־הַ֨⁠בְּהֵמָ֔ה אֲשֶׁ֨ר יַקְרִ֥יב מִמֶּ֛⁠נָּה אִשֶּׁ֖ה לַ⁠יהוָ֑ה 1 Alternate translation: “fat that comes from a domesticated animal from which someone has presented portions of meat or fat as a gift to Yahweh” -7:25 f99k rc://*/ta/man/translate/figs-idiom וְ⁠נִכְרְתָ֛ה הַ⁠נֶּ֥פֶשׁ הָ⁠אֹכֶ֖לֶת מֵֽ⁠עַמֶּֽי⁠הָ׃ 1 See how you translated the similar expressions in [7:20](../07/20.md). +7:25 f99k rc://*/ta/man/translate/figs-metaphor וְ⁠נִכְרְתָ֛ה הַ⁠נֶּ֥פֶשׁ הָ⁠אֹכֶ֖לֶת מֵֽ⁠עַמֶּֽי⁠הָ׃ 1 See how you translated the similar expressions in [7:20](../07/20.md). 7:26 f76a rc://*/ta/man/translate/figs-yousingular וְ⁠כָל־דָּם֙ לֹ֣א תֹאכְל֔וּ בְּ⁠כֹ֖ל מוֹשְׁבֹתֵי⁠כֶ֑ם 1 In this verse, the words **you** and **your** are plural. Yahweh is speaking about everyone who will offer sacrifices, regardless of where they happen to live. Consider using the plural form in your translation if your language marks that distinction. 7:26 ljd4 rc://*/ta/man/translate/figs-123person וְ⁠כָל־דָּם֙ לֹ֣א תֹאכְל֔וּ בְּ⁠כֹ֖ל מוֹשְׁבֹתֵי⁠כֶ֑ם 1 If you have been using third-person forms throughout this chapter, consider using whatever form would be clearest in your language. Alternate translation: “And no one shall eat any blood in any of his dwelling places” 7:26 ujw4 rc://*/ta/man/translate/figs-genericnoun לָ⁠ע֖וֹף וְ⁠לַ⁠בְּהֵמָֽה 1 The expressions **the bird** and **the livestock** do not refer to specific animals or groups of animals. The terms describe any animal or group of animals that an Israelite might own or purchase to eat. Express this in the way that would be most natural in your language. Alternate translation: “of any bird or any livestock that you own” or, using the third-person, “of any bird or any livestock that someone might own” @@ -528,10 +525,10 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 8:11 s2ye כָּל־ כֵּלָ֗י⁠ו 1 Alternate translation: “every pot, pan, shovel, and fork used at the altar in the tent of meeting” 8:11 ccy9 rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠כִּיֹּ֛ר 1 This **basin** was a large bronze tub that was filled with water and used for ritual washing. It is described in [Exodus 30:17–21](../exo/30/17.md). If your language has a term for a religious item of this type, consider using it here. If not, consider using a generic term. Alternate translation: “and the special bronze tub” 8:11 ar2l rc://*/ta/man/translate/translate-unknown כַּנּ֖⁠וֹ 1 This **base** was made of bronze. On top of it sat **the basin**. It is mentioned in [Exodus 30:18](../exo/30/18.md), where the basin is also described. If your language has a term for a religious item of this type, consider using it here. If not, consider using a generic term. Alternate translation: “and the bronze stand for the basin” -8:11 zzfs rc://*/ta/man/translate/grammar-connect-logic-goal לְ⁠קַדְּשָֽׁ⁠ם׃ 1 Here, the word **to** marks making the items **holy** as the goal or purpose of sprinkling them with the oil of anointing. Use a connector in your language that makes it clear that this is the purpose. It may be helpful to start a new sentence here. Alternate translation, with a period before: “He did this to make them holy” +8:11 zzfs rc://*/ta/man/translate/grammar-connect-logic-goal לְ⁠קַדְּשָֽׁ⁠ם׃ 1 Here, the word **to** marks **consecrate** as the goal or purpose of sprinkling them with the oil of anointing. Use a connector in your language that makes it clear that this is the purpose. It may be helpful to start a new sentence here. Alternate translation, with a period before: “He did this to make them holy” 8:12 h6lm rc://*/ta/man/translate/figs-possession מִ⁠שֶּׁ֣מֶן הַ⁠מִּשְׁחָ֔ה 1 See how you translated the similar possessive form in [8:2](../08/02.md). 8:12 x2hi rc://*/ta/man/translate/translate-symaction וַ⁠יִּמְשַׁ֥ח אֹת֖⁠וֹ 1 See how you translated the similar expression in [8:10](../08/10.md). -8:12 g2d9 rc://*/ta/man/translate/grammar-connect-logic-goal לְ⁠קַדְּשֽׁ⁠וֹ׃ 1 Here, the word **to** marks making Aaron **holy** as the goal or purpose of pouring **the oil of anointing** on his head. Use a connector in your language that makes it clear that this is the purpose. It may be helpful to start a new sentence here. Alternate translation, with a period before: “He did this to make Aaron holy” +8:12 g2d9 rc://*/ta/man/translate/grammar-connect-logic-goal לְ⁠קַדְּשֽׁ⁠וֹ׃ 1 Here, the word **to** marks the consecration of Aaron as the goal or purpose of pouring **the oil of anointing** on his head. Use a connector in your language that makes it clear that this is the purpose. It may be helpful to start a new sentence here. Alternate translation, with a period before: “He did this to make Aaron holy” 8:13 iryy rc://*/ta/man/translate/translate-symaction וַ⁠יַּקְרֵ֨ב מֹשֶׁ֜ה אֶת־בְּנֵ֣י אַהֲרֹ֗ן 1 See how you translated this symbolic action in [8:6](../08/06.md). 8:13 z2kr rc://*/ta/man/translate/translate-unknown מִגְבָּע֑וֹת 1 These **headbands** were made of cloth of finely woven linen that were likely wound about the head. If your language has a term for a piece of religious clothing of this type, consider using it here. If not, use a generic term. Alternate translation: “the priests' special head-wrappings” 8:14 rw7q rc://*/ta/man/translate/translate-symaction וַ⁠יַּגֵּ֕שׁ אֵ֖ת פַּ֣ר הַֽ⁠חַטָּ֑את 1 To bring **the bull of the sin offering near" is a symbolic action equivalent to the expression “to present” used in this chapter and elsewhere in Leviticus. It refers to bringing the person, object, or animal to the entrance of the tent of meeting, where Yahweh lived among the Israelites and showing it off to Yahweh. If the significance of this action would be unclear in your language, consider making the meaning plain. Alternate translation: “And he led the bull of the sin offering to Yahweh's presence in the tent of meeting” @@ -741,7 +738,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 10:19 yzv9 rc://*/ta/man/translate/figs-rquestion וְ⁠אָכַ֤לְתִּי חַטָּאת֙ הַ⁠יּ֔וֹם הַ⁠יִּיטַ֖ב בְּ⁠עֵינֵ֥י יְהוָֽה 1 Aaron here uses the question form to question Moses about the appropriateness of eating the meat of the sin offering when his two sons were killed within the holy space of the tent of meeting itself. His question anticipates a negative response. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation, followed by a period rather than a question mark: “But even if I ate the sin offering today, it would not have been good in the eyes of Yahweh.” 10:19 ovou rc://*/ta/man/translate/figs-metonymy הַ⁠יִּיטַ֖ב בְּ⁠עֵינֵ֥י יְהוָֽה׃ 1 Here, **eyes** represent the sight of a person and, by extension, their judgment or approval. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “would it have been good in Yahweh’s judgment” 10:19 ni6v rc://*/ta/man/translate/figs-idiom הַ⁠יִּיטַ֖ב בְּ⁠עֵינֵ֥י יְהוָֽה׃ 1 The expression **good in the eyes of Yahweh** is an idiom that means “to be pleasing to Yahweh” or “to be acceptable to Yahweh.” If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “would Yahweh have approved” or “would it have pleased Yahweh” -10:20 dcek rc://*/ta/man/translate/figs-idiom וַ⁠יִּיטַ֖ב בְּ⁠עֵינָֽי⁠ו 1 The expression **good in his eyes** is an idiom that means “to be pleasing” or “to be acceptable.” If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and he approved” or “and it seemed good to him” +10:20 dcek rc://*/ta/man/translate/figs-idiom וַ⁠יִּיטַ֖ב בְּ⁠עֵינָֽי⁠ו 1 The expression **good in his eyes** is an idiom that means “to be pleasing to him” or “to be acceptable to him.” If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and he approved” or “and it seemed good to him” 11:intro i427 0 # Leviticus 11 General Notes\n\n## Structure and Formatting\nIn Leviticus 11, Yahweh speaks to Moses again and delivers a series of laws about all things clean and unclean that continues through Leviticus 15. This chapter concerns the animals that Israel is allowed to eat and how to distinguish between what is clean and what is unclean. (See [Leviticus 11:46–47](../11/46.md).) The list begins with four unclean quadrupeds, establishing a rule for identifying clean and unclean four-footed animals: they must both chew cud and possess a fully cloven hoof ([11:2–4](../11.02.md). As such, camels ([11:4](../11/04.md)), rock badgers ([11:5](../11/05.md)), rabbits ([11:6](../11/06.md)), and pigs ([11:7](../11/07.md)) are unclean because these animals meet one but not both of these criteria. The section which follows describes a rule for determining clean and unclean creatures that live in water: they must possess both scales and fins. (See [11:9–12](../11/09.md).) Next, Yahweh gives a list of unclean birds, although he does not describe why these are unclean. (See [11:13–19](../11/13.md).) This is followed by a list of clean insects and a rule for distinguishing them from unclean ones ([11:20–23](../11/20.md)). The rule for determining unclean quadrupeds is reiterated ([11:24–28](../11/24.md)) before a list of unclean “swarming things” is provided ([11:29–31](../11/29.md)), along with instructions for what to do when such unclean creatures come into contact with various everyday items and objects ([11:32–38](../11/32.md)). Yahweh reiterates that no one should touch or eat the dead body of an unclean animal ([11:39–40](../11/39.md)), before reiterating the rule for unclean “swarming things” ([11:41–43](../11/41.md)). Yahweh then explains that the reason for these laws is found in his own holiness and his desire for his people to be just as holy ([11:44–45](../11/44.md)) by following his laws and distinguishing between what is clean and what is unclean ([11:46–47](../11/46.md)). The structure of the chapter is as follows:\n\n Clean and Unclean Animals\n A. The rule for clean and unclean quadrupeds (11:1–8)\n B. The rule for clean and unclean water creatures (11:9–12)\n C. A list of unclean birds (11:13–19)\n D. The rule for clean and unclean insects (11:20–23)\n E. The rule for clean and unclean quadrupeds, again (11:24–28)\n F. A list of unclean “swarming” creatures (11:29–31)\n G. Handling objects that come into contact with unclean creatures (11:32–38)\n H. Prohibition against touching or eating dead unclean animals (11:39–40)\n I. Unclean “swarming” creatures, again (11:41–43)\n J. Yahweh’s concluding explanation for the law (11:44–47)\n\n## Religious and Cultural Concepts in This Chapter\n\n### Clean and unclean animals\nThis chapter describes the animals, birds, and other creatures that were “unclean,” meaning that the Israelites were not allowed to eat them. It also describes the ones that were “clean,” which the Israelites were permitted to eat. The lists of four-legged animals, water creatures, and insects tell how to determine which ones are clean and which ones are not. The lists of birds and swarming creatures do not provide that information.\n\nInterpreters continue to debate the grounds on which creatures were considered clean or unclean. However, it is likely that in the mind of the ancient Israelite, unclean creatures had an association with death, or they did not fit properly into their own category of creation, or they were associated with the false gods of the nations that lived around Israel.\n\nFor example, birds that ate the flesh of dead animals were unclean because that associated them with death. The ostrich was considered unclean because it is a bird that does not fly, so it does not fit its own category. There was also an association between the ostrich and the religious practices of the Egyptians.\n\nBut in general, the book of Leviticus leaves the logic unstated and implicit that defines clean and unclean. In your translation, it may be best to do the same. As a translator, it is important not to introduce into your translation of Leviticus current cultural notions of which foods are acceptable.\n\n## Important Figures of Speech in This Chapter\n\n### Repeated words\nThroughout this chapter, several related words are repeated for emphasis. Examples of this are found in the expressions “dividing a hoof” ([11:3–7](../11/03.md)), “splitting the cleft of hooves” ([11:3](../11/03.md) and [11:7](../11/07.md)), “chew the cud” ([11:7](../11/07.md)), “any food that is eaten” and “any drink that is drunk” ([11:34](../11/34.md)), “any seed, a sown seed that will be sown” ([11:37](../11/37.md)), and “every swarming thing, the one swarming on the ground” ([11:41](../11/41.md)). You may be able to use the same construction in your language to express the meaning of these expressions.\n\n### The use of generic nouns\nThroughout this chapter, generic nouns are used to describe clean and unclean animals. When these nouns use the article “the” (as in “the rock badger”), the expression does not refer to a specific animal. Rather, it describes any animal of that type that an Israelite might encounter. Express this in the way that would be most natural in your language.\n\n## Other Possible Translation Difficulties in This Chapter\n\n### "Clean" and "unclean"\nTo understand the concepts of clean and unclean, it may be helpful to review the section of the Book Introduction labeled “What is the meaning of ‘holy’ and ‘holiness’ in the book of Leviticus?” as well as the section in the General Introduction to Leviticus 5 labeled “Unclean.” (Also see: [[rc://*/tw/dict/bible/kt/clean]])\n\n### The identity of the clean and unclean animals\nThe exact identities of several of the animals listed in this chapter are ambiguous and debated, especially in the lists of unclean birds ([11:13–19](../11/13.md)) and “swarming” creatures ([11:29–31](../11/29.md)). Not only is it likely that some of these animals are extinct or no longer exist in the same form as they did in ancient Israel, but it is also likely that the ancient Israelites categorized animals differently than modern zoological taxonomies. Despite this, the ULT gives a reasonable translation for the animals in these lists. In your translation, it is best to keep the names of the animals in these lists as general as possible. Consider using words or expressions that describe a category of birds (such as “hawks” or “lizards”) rather than the name of a specific species of bird (like “the Swainson’s Hawk” or “the monitor lizard”). If your language does not have many different words for similar animals, you may have to list fewer animals than the ULT does. See the UST for a model of this kind of translation. 11:1 d55m rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹ֥ר אֲלֵ⁠הֶֽם׃ 1 The word **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. 11:1-2 w7r6 rc://*/ta/man/translate/figs-quotesinquotes לֵ⁠אמֹ֥ר אֲלֵ⁠הֶֽם׃ & דַּבְּר֛וּ אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵ⁠אמֹ֑ר 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation, with a period before: “He told them to tell the sons of Israel” @@ -752,7 +749,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 11:3 yce6 rc://*/ta/man/translate/figs-parallelism כֹּ֣ל ׀ מַפְרֶ֣סֶת פַּרְסָ֗ה וְ⁠שֹׁסַ֤עַת שֶׁ֨סַע֙ פְּרָסֹ֔ת 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “Anything dividing the hoof that splits the cleft of the hooves completely” 11:3 cwvm rc://*/ta/man/translate/writing-poetry מַפְרֶ֣סֶת פַּרְסָ֗ה 1 Here, words are being repeated for emphasis. The verb **dividing** comes from the same root as the noun **hoof**. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. Alternate translation: “that has a completely divided hoof” 11:3 f07l rc://*/ta/man/translate/writing-poetry וְ⁠שֹׁסַ֤עַת שֶׁ֨סַע֙ פְּרָסֹ֔ת 1 Here, words are being repeated for emphasis. The verb **splitting** comes from the same root as the noun **cleft**. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. Alternate translation: “and with hooves that are thoroughly split in two” -11:3 f7fg rc://*/ta/man/translate/figs-idiom מַעֲלַ֥ת גֵּרָ֖ה 1 This expression, **making the cud go up**, is an idiom that refers to the process of regurgitating partly digested food from the first stomach to the mouth. The food is chewed again before swallowing it to the second stomach for thorough digestion. If your language has a general word for this digestive process, consider using it here. If not, consider using a generic expression. Alternate translation: “reprocessing partially digested food” +11:3 f7fg rc://*/ta/man/translate/figs-idiom מַעֲלַ֥ת גֵּרָ֖ה 1 This expression, **making the cud go up**, is an idiom that refers to the process of regurgitating partly digested food from the first stomach to the mouth. The animal chews the food again before swallowing it to the second stomach for thorough digestion. If your language has a general word for this digestive process, consider using it here. If not, consider using a generic expression. Alternate translation: “reprocessing partially digested food” 11:3 le05 rc://*/ta/man/translate/figs-genericnoun גֵּרָ֖ה 1 Here, **the cud** does not refer to a specific food substance. Rather, it refers to any food that an animal brings up and chews again. Express this in the way that would be most natural in your language. Alternate translation: “any food from the first stomach” 11:3 dae5 rc://*/ta/man/translate/writing-pronouns אֹתָ֖⁠הּ תֹּאכֵֽלוּ 1 Here, **it** refers to any individual land-dwelling quadruped that meets both of the criteria listed in this verse. That is, it must both chew cud and possess a completely divided hoof to be considered clean and acceptable for eating. It may be helpful to clarify this for your readers. Alternate translation: “you should eat any four-footed animal that meets these criteria” 11:4 j7ny rc://*/ta/man/translate/figs-genericnoun אֶֽת־ הַ֠⁠גָּמָל 1 The expression **the camel** does not refer to a specific animal. It describes any camel that an Israelite might own or encounter. Express this in the way that would be most natural in your language. Alternate translation: “any camel” @@ -1452,9 +1449,8 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 20:2 oaue rc://*/ta/man/translate/figs-reduplication מ֣וֹת יוּמָ֑ת 1 This expression repeats the verb **dying** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “the person shall certainly be executed” or, to avoid the passive construction “the people of Israel shall certainly execute him” 20:2 w35i rc://*/ta/man/translate/figs-explicit עַ֥ם הָאָ֖רֶץ יִרְגְּמֻ֥הוּ בָאָֽבֶן׃ 1 This expression refers to a method of public execution by which members of the community throw stones at a person convicted of wrongdoing until the individual dies. As such, the person’s death is public and slow. If your language has a word or phrase for this sort of public execution, consider using it here. If not, consider using a generic expression. Alternate translation: “The people of the land shall put him to death publicly” 20:2 lm5r rc://*/ta/man/translate/figs-possession עַ֥ם הָאָ֖רֶץ 1 The expression **the people of the land** use the possessive form to describe **people** who live in the **land** of Israel, whether foreigner or native-born. If your language would not use the possessive form for this, consider using a generic expression. Alternate translation: “whoever lives in the land of Israel” or “everybody” -20:2 3iqy rc://*/ta/man/translate/figs-genericnoun בָאָֽבֶן 1 The expression **the rock** generally refers to any rock and not to a specific rock. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “with any rocks” -20:3 h93p rc://*/ta/man/translate/figs-idiom וַאֲנִ֞י אֶתֵּ֤ן אֶת־ פָּנַי֙ בָּאִ֣ישׁ הַה֔וּא 1 This expression is an idiom that refers to a decision to oppose someone. Here, the word **face** represents the entire person by metonymy. If your language has a similar idiom, consider using it here. If not, consider using a generic expression. Alternate translation: “And I will personally oppose that man” or “And I will make myself the enemy of that man” -20:3 uful rc://*/ta/man/translate/writing-pronouns וַאֲנִ֞י אֶתֵּ֤ן אֶת־ פָּנַי֙ 1 Here, the words **I** and **my** refer to Yahweh, the one speaking to Moses. If it would be helpful in your language, consider making this explicit. Alternate translation: “And I, Yahweh, will give my face” +20:2 3iqy rc://*/ta/man/translate/figs-genericnoun יִרְגְּמֻ֥⁠הוּ בָ⁠אָֽבֶן 1 The expression **the rock** generally refers to any rock and not to a specific rock. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “with any rocks” +20:3 uful rc://*/ta/man/translate/writing-pronouns וַ⁠אֲנִ֞י אֶתֵּ֤ן אֶת־פָּנַ⁠י֙ 1 Here, the words **I** and **my** refer to Yahweh, the one speaking to Moses. If it would be helpful in your language, consider making this explicit. Alternate translation: “And I, Yahweh, will set my face” 20:3 mc0m rc://*/ta/man/translate/figs-explicit בָּאִ֣ישׁ הַה֔וּא 1 Here, the expression **that man** refers to the individual who sacrifices his children to worship Molech. If this would not be clear in your language, consider making the referent explicit. Alternate translation: “against the person who sacrifices his children to worship Molech” 20:3 0lqn rc://*/ta/man/translate/figs-metaphor וְהִכְרַתִּ֥י אֹת֖וֹ מִקֶּ֣רֶב עַמּ֑וֹ 1 The punishment for sacrificing one’s children to worship Molech is spoken of as if Yahweh were literally cutting off the individual from his people. It may be helpful to refer to how you handled the similar expression in [7:20](../07/20.md). 20:3 t5xb rc://*/ta/man/translate/figs-idiom כִּ֤י מִ⁠זַּרְע⁠וֹ֙ נָתַ֣ן לַ⁠מֹּ֔לֶךְ 1 See how you translated the similar phrase in [20:2](../20/02.md). Alternate translation: “because he has sacrificed his child to Molech” @@ -1474,7 +1470,6 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 20:6 l1i5 rc://*/ta/man/translate/figs-idiom וְהַנֶּ֗פֶשׁ אֲשֶׁ֨ר תִּפְנֶ֤ה אֶל־ הָֽאֹבֹת֙ וְאֶל־ הַיִּדְּעֹנִ֔ים 1 This expression uses the idiom of turning to **mediums** and **spiritists** to refer to a person who decides to disregard Yahweh and his commandments and consult these means of talking to the dead instead. If your language has a similar idiom for religious disobedience, consider using it here. If not, consider using a generic expression. Alternate translation: “And the person who is unfaithful to Yahweh by consulting mediums or spiritists” 20:6 vxmq rc://*/ta/man/translate/translate-unknown הָֽאֹבֹת֙ & הַיִּדְּעֹנִ֔ים 1 See how you how translated these terms in [19:31](../19/31.md). 20:6 f771 rc://*/ta/man/translate/figs-metaphor לִ⁠זְנ֖וֹת אַחֲרֵי⁠הֶ֑ם 1 This phrase uses a metaphor to compare those who are unfaithful to Yahweh and instead worship other gods to prostitutes. This implies a marriage between Yahweh and the people of Israel, such that Yahweh is like a husband and the people of Israel are like a wife. If your language has a similar metaphor to describe being religiously unfaithful in worship, consider using it here. If not, consider using a generic expression. See how you translated the similar expression in the previous verse. Alternate expression: “all the people who are unfaithful to Yahweh by choosing to worship Molech instead” -20:6 f2f2 rc://*/ta/man/translate/figs-idiom וְנָתַתִּ֤י אֶת־ פָּנַי֙ בַּנֶּ֣פֶשׁ הַהִ֔וא 1 See how you translated this expression in [20:3](../20/03.md). 20:6 67n1 rc://*/ta/man/translate/figs-metaphor וְהִכְרַתִּ֥י אֹת֖וֹ מִקֶּ֥רֶב עַמּֽוֹ׃ 1 The punishment for these behaviors is spoken of as if Yahweh were literally cutting off the individual from his people. It may be helpful to refer to how you handled the similar expression in [7:20](../07/20.md). 20:7 0hlo rc://*/ta/man/translate/grammar-connect-logic-result כִּ֛י אֲנִ֥י יְהוָ֖ה אֱלֹהֵיכֶֽם׃ 1 The word translated as **because** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation, with a period before: “You should do this because I am Yahweh your God” 20:8 8m62 rc://*/ta/man/translate/figs-yousingular וּשְׁמַרְתֶּם֙ אֶת־ חֻקֹּתַ֔י וַעֲשִׂיתֶ֖ם & מְקַדִּשְׁכֶֽם׃ 1 Here, **you** is plural. They refer to the people of Israel, so use the plural form in your translation if your language marks that distinction.