diff --git a/tn_1KI.tsv b/tn_1KI.tsv index 55ce8ffafe..f4ba1f13db 100644 --- a/tn_1KI.tsv +++ b/tn_1KI.tsv @@ -53,7 +53,7 @@ front:intro h5yn 0 # Introduction to 1 Kings\n\n## Part 1: General Introducti 1:12 ggsp rc://*/ta/man/translate/writing-poetry אִיעָצֵ֥⁠ךְ נָ֖א עֵצָ֑ה 1 Here, **let me advise you with advice** is an emphatic construction that uses a verb and its object that 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. 1:12 dnmx rc://*/ta/man/translate/grammar-connect-words-phrases וּ⁠מַלְּטִי֙ 1 Here, the word **and** introduces the purpose for which Bathsheba should let Nathan **advise** her. If it would be helpful in your language, you could use a word or phrase that introduces a purpose. Alternate translation: “in order that you may save” 1:12 gg4x rc://*/ta/man/translate/figs-abstractnouns אֶת־נַפְשֵׁ֔⁠ךְ וְ⁠אֶת־נֶ֥פֶשׁ בְּנֵ֖⁠ךְ שְׁלֹמֹֽה 1 If your language does not use an abstract noun for the idea of **life**, you could express the same idea in another way. Alternate translation: “so that you and your son Solomon will live” -1:13 yp71 rc://*/ta/man/translate/figs-go\t לְכִ֞י וּ⁠בֹ֣אִי 1 In a context such as this, your language might say only **Go** or **come** instead of both **Go** and **come**. Alternate translation: “Go” or “Come” +1:13 yp71 rc://*/ta/man/translate/figs-go לְכִ֞י וּ⁠בֹ֣אִי 1 In a context such as this, your language might say only **Go** or **come** instead of both **Go** and **come**. Alternate translation: “Go” or “Come” 1:13 luyd rc://*/ta/man/translate/figs-quotations וְ⁠אָמַ֤רְתְּ אֵלָי⁠ו֙ הֲ⁠לֹֽא־אַתָּ֞ה אֲדֹנִ֣⁠י הַ⁠מֶּ֗לֶךְ נִשְׁבַּ֤עְתָּ לַ⁠אֲמָֽתְ⁠ךָ֙ לֵ⁠אמֹ֔ר כִּֽי־שְׁלֹמֹ֤ה בְנֵ⁠ךְ֙ יִמְלֹ֣ךְ אַחֲרַ֔⁠י וְ⁠ה֖וּא יֵשֵׁ֣ב עַל־כִּסְאִ֑⁠י וּ⁠מַדּ֖וּעַ מָלַ֥ךְ אֲדֹנִיָֽהוּ 1 It may be more natural in your language to have indirect quotations here. Alternate translation: “and you shall ask him whether he, your master the king, has not sworn to you, his female servant, saying that surely Solomon your son would reign after him, and he would sit on his throne. And you will ask him Adonijah reigns.” 1:13 v5dq rc://*/ta/man/translate/figs-rquestion הֲ⁠לֹֽא־אַתָּ֞ה אֲדֹנִ֣⁠י הַ⁠מֶּ֗לֶךְ נִשְׁבַּ֤עְתָּ לַ⁠אֲמָֽתְ⁠ךָ֙ לֵ⁠אמֹ֔ר כִּֽי־שְׁלֹמֹ֤ה בְנֵ⁠ךְ֙ יִמְלֹ֣ךְ אַחֲרַ֔⁠י וְ⁠ה֖וּא יֵשֵׁ֣ב עַל־כִּסְאִ֑⁠י 1 Nathan suggests that Bathsheba should use the question form to remind David of what he had previously promised. 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: “Remember that you, my master the king, have sworn to your female servant, saying, ‘Surely Solomon your son will reign after me, and he will sit on my throne.’” or “Do not forget, my master the king, that you have sworn to your female servant, saying, ‘Surely Solomon your son will reign after me, and he will sit on my throne’!” 1:13 pg8n rc://*/ta/man/translate/figs-123person לַ⁠אֲמָֽתְ⁠ךָ֙ 1 Here Nathan suggests that Bathsheba speak about herself in the third person. This was one way to address someone in a respectful way. If this would not be natural in your language, you could use the first person form. Alternate translation: “to me, your female servant” @@ -425,7 +425,7 @@ front:intro h5yn 0 # Introduction to 1 Kings\n\n## Part 1: General Introducti 2:37 rdu8 rc://*/ta/man/translate/figs-genericnoun בְּ⁠י֣וֹם 1 The word **day** represents any day, not one particular day that Solomon already knows about. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “on any day” 2:37 fzx2 rc://*/ta/man/translate/figs-go צֵאתְ⁠ךָ֗ 1 In a context such as this, your language might say “come” instead of **go**. Alternate translation: “when you come out” 2:37 tuwp rc://*/ta/man/translate/figs-synecdoche וְ⁠עָֽבַרְתָּ֙ אֶת־נַ֣חַל קִדְר֔וֹן 1 Here Solomon refers to one way of leaving Jerusalem (passing **over the wadi of Kidron**, which is on the east side of Jerusalem) to refer to any way of leaving Jerusalem. Solomon refers to this way of leaving Jerusalem because he thinks it is the one that Shimei is most likely to use. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “and you pass over the wadi of Kidron or leave Jerusalem by any other way”\n -2:37 h1wl rc://*/ta/man/translate/translate-names אֶת־נַ֣חַל קִדְר֔וֹן 1 The phrase **the wadi of Kidron** refers to small valley that sometimes had a stream running through it. This specific **wadi** was on the eastern side of Jerusalem. +2:37 h1wl rc://*/ta/man/translate/translate-names אֶת־נַ֣חַל קִדְר֔וֹן 1 The phrase **the wadi of Kidron** refers to small valley that sometimes had a stream running through it. This specific **wadi** was on the eastern side of Jerusalem. 2:37 p8sl rc://*/ta/man/translate/figs-reduplication יָדֹ֥עַ תֵּדַ֖ע כִּ֣י מ֣וֹת תָּמ֑וּת 1 Solomon is repeating the verbs **know** and **die** 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: “you will surely know that you will surely die” 2:37 lxzr rc://*/ta/man/translate/figs-explicit מ֣וֹת תָּמ֑וּת 1 Here Solomon implies that he would have one of his soldiers kill Shimei. Solomon does not mean that Shimei would die naturally. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “I will have a soldier kill you”\n 2:37 d6zb rc://*/ta/man/translate/figs-metaphor דָּמְ⁠ךָ֖ יִהְיֶ֥ה בְ⁠רֹאשֶֽׁ⁠ךָ 1 Here Solomon speaks as if Shimei’s **blood** would be poured on his own **head**. He means that Shimei will be responsible for his own death, and Solomon will not be guilty for having him executed. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “Your death will be your fault” or “When you die, you will be the one who caused it to happen” diff --git a/tn_1TI.tsv b/tn_1TI.tsv index 77a2843906..53057680f8 100644 --- a/tn_1TI.tsv +++ b/tn_1TI.tsv @@ -1,7 +1,7 @@ Reference ID Tags SupportReference Quote Occurrence Note front:intro wy83 0 # Introduction to 1 Timothy\n\n## Part 1: General Introduction\n\n### Outline of the book of 1 Timothy\n\n1. Letter opening (1:1–2)\n2. Paul urges Timothy to condemn false teachers (1:3–11)\n3. Paul thanks Jesus and praises God (1:12–17)\n4. Paul warns and encourages Timothy (1:18–20)\n5. Paul gives instructions about prayer and behavior in public worship (2:1–15)\n6. Paul gives instructions about qualifications for church leaders (3:1–16)\n7. Paul gives instructions about how Timothy should behave and what he should teach (4:1–16)\n8. Paul gives instructions about how to treat different types of believers (5:1–6:2)\n9. Paul condemns false teachers and lovers of money (6:3–10)\n10. Paul encourages Timothy (6:11–16)\n11. Paul gives commands for rich people (6:17–19)\n12. Final exhortation and letter closing (6:20–21)\n\n### Who wrote the book of 1 Timothy?\n\nThe author identifies himself as Paul the apostle. Paul was originally from the city of Tarsus but lived in Jerusalem. He had been known as Saul in his early life. Before becoming a Christian, Paul was a Pharisee, and he persecuted Christians. After he became a Christian, he traveled several times throughout the Roman Empire, telling people about Jesus. Eventually, he was arrested and taken to Rome, the capital of the empire. After several years in jail, he was released. Paul wrote this letter sometime after his release and before he was arrested again and executed.\n\nPaul wrote this letter to Timothy, who was Paul’s disciple and his close friend. Timothy was in Ephesus during this time. Paul may have written other letters to Timothy, but this is the earliest one that we still have. That is why it is known as 1 Timothy or First Timothy.\n\n### What is the book of 1 Timothy about?\n\nPaul had left Timothy in the city of Ephesus to help the believers there. Paul wrote this letter to instruct Timothy about various matters. The topics he addressed included church worship, qualifications for church leaders, and how to deal with false teachers. This letter shows how Paul was training Timothy to be a leader among the churches while Timothy himself trained other leaders.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “1 Timothy” or “First Timothy.” Or they may choose a different title, such as “Paul’s First Letter to Timothy” or “A First Letter from Paul to Timothy.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Who were the false teachers?\n\nThe only information we have about who these false teachers were and what they taught comes from this letter and from the letters called 2 Timothy and Titus. These false teachers were Christians, or at least claimed to be Christians. They taught by using texts and stories that Paul considered unreliable, and they spoke about and debated things that Paul considered unimportant. According to this letter, they told people not to marry and to avoid eating certain kinds of food. Paul critiques them for causing divisions and for desiring to gain money. Since the only information about the false teachers and what they taught come from this letter and 2 Timothy and Titus, it is best not to specify precisely what false teaching this was. You should preserve what Paul said about the false teaching without making it fit into a type of false teaching that might be familiar in your area.\n\n### What kind of church structure was Paul describing?\n\nSome Christian churches are organized with strictly defined roles and hierarchies for leaders and relationships between individual churches. Other Christian churches are organized with fewer defined roles and loose relationships between individual churches. What Paul says in this letter relates to these differing church structures, since Paul speaks about several types of leaders and what their qualifications are. He specifically mentions “overseers,” “elders,” and “deacons.” Christians debate whether “overseers” and “elders” are different words for the same type of leader, whether Paul was referring to strictly defined roles with these words, and whether all churches had all these kinds of leaders. Consider how you might translate these titles, especially if your language already has words for specific types of church leaders. If possible, do not use titles that favor one specific group of churches over others. (See: [[rc://*/tw/dict/bible/other/overseer]], [[rc://*/tw/dict/bible/other/elder]], and [[rc://*/tw/dict/bible/kt/deacon]])\n\n### What was Paul’s attitude towards women in the church?\n\nThis letter is significant when Christians debate the roles women should have within the church. Some Christians believe that Paul prohibited women from serving as leaders and teachers over the church. Other Christians believe that Paul was condemning a specific situation in Ephesus, where women were spreading false teaching, and they argue that Paul usually wanted women to teach and lead in the church. Other Christians believe that Paul wanted women to serve as leaders in some ways but not in other ways. What is clear is that Paul worked closely with women who were serving and leading in certain ways (for example, see what Paul says about Phoebe in [Romans 16:1–2](../rom/16/01.md)). So, Paul did not think that women were inferior or not worthy of serving. However, he does include certain restrictions related to women (and men!) serving as leaders and teachers. While translators cannot ignore their own views, it is important to represent what Paul wrote as carefully as possible. If possible, then, a translation should allow for multiple interpretations, just as what Paul wrote allows for multiple interpretations.\n\n## Part 3: Important Translation Issues\n\n### What did Paul mean by the expression “in Christ”?\n\nPaul uses the spatial metaphor “in Christ” several times in this letter. This metaphor emphasizes that believers are as closely united to Christ as if they were inside him. Paul believes that this is true for all believers, and sometimes he uses “in Christ” simply to identify that what he is speaking about is true for those who believe in Jesus. At other times he emphasizes union with Christ as the means or the basis for some statement or exhortation. See the notes on specific verses for help in understanding the contextual meaning of “in Christ.” (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### What does Paul mean when he uses the word “faith”?\n\nPaul uses the abstract noun “faith” 19 times in this letter. The word “faith” could refer to the act of having “faith” or to the content of the “faith,” that is, what it is that Christians believe. In many places in 1 Timothy, Christians debate which meaning Paul intended. In each of these places, a translation note provides examples of how to express the two possible meanings, and the UST models how to express the idea when the word “faith” refers to the act of believing. (See: [[rc://*/tw/dict/bible/kt/faith]])\n\n### Who receives the “love” that Paul mentions in the letter?\n\nPaul uses the abstract noun “love” five times in this letter. He could mean that believers should love each other or that they should love God or that they should love both God and each other. If possible, though, you should express the idea so that it could include all of these possibilities. If you must express whom people are to love, it is recommended that you indicate that it is fellow believers. The UST models how to express the idea in that way. (See: [[rc://*/tw/dict/bible/kt/love]])\n\n### To whom does Paul refer with the words “we,” “us,” and “our”?\n\nPaul always uses the first-person plural to refer to both himself and Timothy, and often he includes other believers as well. So, you should always use the inclusive form of the first-person plural in your translation if your language marks that distinction. (See: [[rc://*/ta/man/translate/figs-exclusive]])\n\n### When is “you” singular, and when is “you” plural?\n\nSince this letter is addressed to an individual, Timothy, every form of “you” throughout the letter is singular except for “you” in the final blessing in [6:21](../06/21.md). A note will point out this occurrence of a plural form of “you.” (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### What are the major textual issues in the text of the book of 1 Timothy?\n\nIn the following verses, ancient manuscripts do not all have the same words. The ULT uses the words that are found in most of the earliest manuscripts. When you translate these verses, you should compare the ULT with any translations with which your readers may be familiar to see what your readers may expect. Unless there is a good reason to use the alternate words, you should follow the ULT. See the footnotes and notes at each of these verses for more information. (See: [[rc://*/ta/man/translate/translate-textvariants]])\n\n* “the only God” (1:17). Some ancient manuscripts have this: “the only wise God.”\n* “I am speaking the truth in Christ” (2:7). Some ancient manuscripts have this: “I am speaking the truth.”\n* “not a brawler” (3:3). Some ancient manuscripts have this: “not a brawler, not greedy.”\n* “Who” (3:16). Some ancient manuscripts have this: “God.”\n* “struggle” (4:10). Some ancient manuscripts have this: “are reproached.”\n* “in love” (4:12). Some ancient manuscripts have this: “in love, in spirit.”\n* “believing woman” (5:16). Some ancient manuscripts have this: “believing man or woman.”\n* “a means of gain” (6:5). Some ancient manuscripts have this: “a means of gain. Withdraw from such.”\n* “that” (6:7). Some ancient manuscripts have this: “it is clear that.”\n* “God” (6:17). Some ancient manuscripts have this: “the living God.”\n* “the real life” (6:19). Some ancient manuscripts have this: “eternal life.”\n* “you” (6:21). Some ancient manuscripts have this: “you. Amen.” 1:intro a4v2 0 # 1 Timothy 1 General Notes\n\n## Structure and Formatting\n\n1. Letter opening (1:1–2)\n2. Paul urges Timothy to condemn false teachers (1:3–11)\n * Paul commands Timothy to silence the false teachers (1:3–7)\n * The purpose of the law (1:8–11)\n3. Paul thanks Jesus and praises God (1:12–17)\n4. Paul warns and encourages Timothy (1:18–20)\n\n## Special Concepts in This Chapter\n\n### The prophecies about Timothy\n\nIn [1:18](../01/18.md), Paul indicates that there were prophecies about Timothy. Paul implies that the prophecies are related to how Timothy will faithfully serve God by proclaiming the gospel. It is not clear when these prophecies were given. They may have been given before Timothy was born, when he was a child, when he became a believer, or when he was commissioned to serve with Paul. It is also not clear who gave these prophecies. When you translate this verse, it is best to refer to these prophecies with as few details as Paul gives.\n\n## Important Figures of Speech in This Chapter\n\n### Spiritual children\n\nIn [1:2](../01/02.md), Paul calls Timothy a “genuine child in the faith.” He means that Timothy is like a legitimate son to him in the context of their faith in Jesus. The phrase implies that Paul is a mentor to Timothy and that Timothy is a good student. When Paul again calls Timothy “child” in [1:18](../01/18.md), he means something very similar: Paul is Timothy’s mentor in the context of their faith in Jesus. Since the use of family language for fellow believers is an important metaphor in the New Testament, if possible preserve the metaphor or express the idea in simile form. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Fighting the good fight\n\nIn [1:18](../01/18.md), Paul exhorts Timothy to “fight the good fight.” He compares how Timothy must serve God by proclaiming the gospel to how soldiers fight in a war. He implies that Timothy will experience conflict, danger, and hardship and that he must obey God and Paul as a soldier obeys his commanders. Since Paul uses warfare language to refer to the Christian life in many verses, if possible preserve the metaphor or express the idea in simile form. See the notes on this verse for translation options. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Shipwrecked regarding the faith\n\nIn [1:19](../01/19.md), Paul refers to people who “have shipwrecked regarding the faith.” As a ship breaks apart and sinks, the faith of these people has ceased to function properly. They do not believe in Jesus any longer. If your readers would not be familiar with shipwrecks, you could consider using a comparable metaphor or stating the meaning plainly. See the notes on this verse for translation options. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in This Chapter\n\n### The list in [1:9–10](../01/09.md)\n\nIn these verses, Paul provides a list of some of the kinds of people for whom the law was given. Paul gives four pairs of words connected with “and,” six individual words, and then a concluding phrase. You may need to break this long list into multiple different sentences, as the UST does. If you do, you could still preserve the general structure of Paul’s list, as the UST does in most places. Consider how you would include a list of this kind in your language. -1:1 i3zz rc://*/ta/man/translate/figs-123person\t Παῦλος, ἀπόστολος 1 In this culture, letter writers would give their own names first, referring to themselves in the third person. If it would be helpful in your language, you could use the first person here. Or if your language has a particular way of introducing the author of a letter, and if it would be helpful to your readers, you could use it here. Alternate translation: “From Paul. I am an apostle” +1:1 i3zz rc://*/ta/man/translate/figs-123person Παῦλος, ἀπόστολος 1 In this culture, letter writers would give their own names first, referring to themselves in the third person. If it would be helpful in your language, you could use the first person here. Or if your language has a particular way of introducing the author of a letter, and if it would be helpful to your readers, you could use it here. Alternate translation: “From Paul. I am an apostle” 1:1 xl6d rc://*/ta/man/translate/figs-abstractnouns κατ’ ἐπιταγὴν Θεοῦ Σωτῆρος ἡμῶν, καὶ Κυρίου Ἰησοῦ Χριστοῦ 1 If your language does not use an abstract noun for the idea of **command**, you could express the same idea in another way. Alternate translation: “as it was commanded by God our Savior and by the Lord Jesus Christ” 1:1 wb8j rc://*/ta/man/translate/figs-possession Σωτῆρος ἡμῶν 1 Here, Paul is using the possessive form to describe a **Savior** who saves us. If this is not clear in your language, you could express the idea in another way. Alternate translation: “who saves us” 1:1 t9cr rc://*/ta/man/translate/figs-exclusive ἡμῶν & ἡμῶν 1 In this letter, Paul uses the words **our**, “we,” and “us” to refer either to Timothy and himself or else to all believers, which would also include the two of them. So, use the inclusive forms of those words throughout your translation if your language marks that distinction. diff --git a/tn_DEU.tsv b/tn_DEU.tsv index 6e77d7c873..0fb15dab85 100644 --- a/tn_DEU.tsv +++ b/tn_DEU.tsv @@ -5,7 +5,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 1:1 bg65 rc://*/ta/man/translate/translate-names תֹּ֛פֶל וְ⁠לָבָ֥ן וַ⁠חֲצֵרֹ֖ת וְ⁠דִ֥י זָהָֽב 1 These are the names of places. 1:1 mdz9 rc://*/ta/man/translate/figs-explicitinfo בֵּֽין & וּ⁠בֵֽין 1 Here, the text repeats **between** to describe the relative positions of cities. If it is unnatural in your language to repeat a preposition, you could use a form that identifies an area between cities. Alternate translation: “between … and” 1:2 xcp5 rc://*/ta/man/translate/figs-explicit אַחַ֨ד עָשָׂ֥ר יוֹם֙ 1 The implication is that the journey takes **11 days**. You could include this information if that would be helpful to your readers. Alternate translation: “It is a journey of 11 days” -1:3 xm9k rc://*/ta/man/translate/writing-newevent וַ⁠יְהִי֙ 1 Moses is using the word translated **And it happened** to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. Alternate translation: “And it came to pass” +1:3 xm9k rc://*/ta/man/translate/writing-newevent וַ⁠יְהִי֙ 1 Moses is using the word translated **And it happened** to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. Alternate translation: “And it came to pass” 1:3 pc9j rc://*/ta/man/translate/translate-ordinal בְּ⁠אַרְבָּעִ֣ים שָׁנָ֔ה בְּ⁠עַשְׁתֵּֽי־עָשָׂ֥ר חֹ֖דֶשׁ 1 If your language does not use ordinal numbers, you could use cardinal numbers here or equivalent expressions. Alternate translation: “after 40 years, in month 11” 1:3 zfn5 rc://*/ta/man/translate/translate-hebrewmonths בְּ⁠עַשְׁתֵּֽי־עָשָׂ֥ר חֹ֖דֶשׁ 1 The **eleventh** month of the Hebrew calendar includes January on Western calendars. You could convert the Hebrew day and month into an approximate date on the calendar that your culture uses. However, the Jews used a lunar calendar, so if you use a solar calendar, the date will be different every year and the translation will not be entirely accurate. So you may wish instead to give just the number of the day and the name of the Hebrew month in the text of your translation and indicate in a footnote approximately what time of year that is on your calendar. 1:3 c54r rc://*/ta/man/translate/figs-gendernotations בְּנֵ֣י 1 Although the term **sons** is masculine, the author is 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: “the children of” @@ -16,7 +16,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 1:4 e5t1 rc://*/ta/man/translate/figs-explicit בְּ⁠עַשְׁתָּרֹ֖ת בְּ⁠אֶדְרֶֽעִי 1 The implication is that King Og ruled over both **Ashtaroth** and **Edrei**. **Ashtaroth** and **Edrei** were cities that were close to each other. You could include this information if that would be helpful to your readers. Alternate translation: “in Ashtaroth and in Edrei” 1:5 juo3 rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹֽר 1 Here, the word **saying** introduces direct speech. Consider natural ways of doing that in your own language. 1:5-6 t7y4 rc://*/ta/man/translate/figs-quotesinquotes הוֹאִ֣יל מֹשֶׁ֔ה בֵּאֵ֛ר אֶת־הַ⁠תּוֹרָ֥ה הַ⁠זֹּ֖את לֵ⁠אמֹֽר׃ & יְהוָ֧ה אֱלֹהֵ֛י⁠נוּ דִּבֶּ֥ר אֵלֵ֖י⁠נוּ בְּ⁠חֹרֵ֣ב לֵ⁠אמֹ֑ר 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: “Moses began explaining the law that Yahweh God had spoken to his people at Horeb. He said,” -1:6 s8em rc://*/ta/man/translate/figs-exclusive אֵלֵ֖י⁠נוּ 1 Moses is using the pronoun **us** to refer to himself and every Israelite who was an adult when they were at Horeb, so use the exclusive form of that word if your language marks that distinction. Alternate translation: “to me and to your family members” +1:6 s8em rc://*/ta/man/translate/figs-exclusive אֵלֵ֖י⁠נוּ 1 Moses is using the pronoun **us** to refer to himself and every Israelite who was an adult when they were at Horeb, so use the exclusive form of that word if your language marks that distinction. Alternate translation: “to me and to your family members” 1:7 l6np rc://*/ta/man/translate/figs-metaphor פְּנ֣וּ ׀ וּ⁠סְע֣וּ לָ⁠כֶ֗ם 1 Here, the word **Turn** describes the beginning of action. Your language may have a comparable expression that you could use in your translation. Alternate translation: “Start your journey” 1:7 cwjt rc://*/ta/man/translate/figs-explicitinfo וּ⁠סְע֣וּ לָ⁠כֶ֗ם 1 The expression **and journey yourselves** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “and journey” 1:7 cqqw rc://*/ta/man/translate/figs-metaphor שְׁכֵנָי⁠ו֒ 1 Here, **neighbors** refers to any people groups in the nearby areas. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the people groups near them” @@ -54,7 +54,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 1:17 tw6h rc://*/ta/man/translate/figs-explicit תִּשְׁמָע֔וּ⁠ן 1 The implication is that the judges will **hear** legal cases. You could include this information if that would be helpful to your readers. Alternate translation: “you should hear legal cases” 1:17 l3vl rc://*/ta/man/translate/figs-merism כַּ⁠קָּטֹ֤ן כַּ⁠גָּדֹל֙ 1 Here, **small** and **great** refer to all of the Israelites by naming the parts that are at the extreme ends of Israelite society. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “all Israelites alike” 1:17 tl9s rc://*/ta/man/translate/figs-nominaladj כַּ⁠קָּטֹ֤ן כַּ⁠גָּדֹל֙ 1 Moses is using the adjectives **small** and **great** as nouns to mean small people and great people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “small people and great people” -1:17 zbxp rc://*/ta/man/translate/grammar-connect-logic-result לֹ֤א תָג֨וּרוּ֙ מִ⁠פְּנֵי־אִ֔ישׁ כִּ֥י הַ⁠מִּשְׁפָּ֖ט לֵ⁠אלֹהִ֣ים ה֑וּא 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: “The judgment, it is before God, so do not be afraid from the face of man” +1:17 zbxp rc://*/ta/man/translate/grammar-connect-logic-result לֹ֤א תָג֨וּרוּ֙ מִ⁠פְּנֵי־אִ֔ישׁ כִּ֥י הַ⁠מִּשְׁפָּ֖ט לֵ⁠אלֹהִ֣ים ה֑וּא 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: “The judgment, it is before God, so do not be afraid from the face of man” 1:17 jze3 rc://*/ta/man/translate/figs-synecdoche מִ⁠פְּנֵי 1 Here, **face** represents the presence of a person. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “of” 1:17 d6rd rc://*/ta/man/translate/figs-genericnoun אִ֔ישׁ 1 The word **man** represents people in general, not one particular man. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “anyone” 1:17 insr rc://*/ta/man/translate/figs-metaphor הַ⁠מִּשְׁפָּ֖ט לֵ⁠אלֹהִ֣ים ה֑וּא 1 Moses is speaking of the Israelites' legal cases as if they were objects that **belong to God**. Moses means that God decides what is right and wrong. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “God knows which decision is right or wrong” @@ -89,7 +89,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 1:26 k4x9 rc://*/ta/man/translate/figs-metonymy פִּ֥י 1 Here, **mouth** refers to Yahweh’s commands and what he says to do. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the commands of” 1:27 vy6l rc://*/ta/man/translate/figs-explicitinfo וַ⁠תֵּרָגְנ֤וּ בְ⁠אָהֳלֵי⁠כֶם֙ וַ⁠תֹּ֣אמְר֔וּ 1 Here, the text uses two verbs of speaking, **grumbled** and **said**, to introduce direct speech. If it is unnatural in your language to use two verbs of speech, you could use only one. Alternate translation: “And you grumbled in your tents, saying” 1:27-28 wgzi rc://*/ta/man/translate/figs-quotesinquotes וַ⁠תֵּרָגְנ֤וּ בְ⁠אָהֳלֵי⁠כֶם֙ וַ⁠תֹּ֣אמְר֔וּ בְּ⁠שִׂנְאַ֤ת יְהוָה֙ אֹתָ֔⁠נוּ הוֹצִיאָ֖⁠נוּ מֵ⁠אֶ֣רֶץ מִצְרָ֑יִם לָ⁠תֵ֥ת אֹתָ֛⁠נוּ בְּ⁠יַ֥ד הָ⁠אֱמֹרִ֖י לְ⁠הַשְׁמִידֵֽ⁠נוּ & אָנָ֣ה ׀ אֲנַ֣חְנוּ עֹלִ֗ים אַחֵי⁠נוּ֩ הֵמַ֨סּוּ אֶת־לְבָבֵ֜⁠נוּ 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 you grumbled in your tents. You claimed that Yahweh hates you and brought you from the land of Egypt to give you into the hand of the Amorites. You asked me how you could go up, and you told me that your brothers had caused your heart to melt” -1:27 gpei rc://*/ta/man/translate/figs-possession בְּ⁠שִׂנְאַ֤ת יְהוָה֙ אֹתָ֔⁠נוּ 1 Here, the Israelites are using the possessive form to describe the **hatred** that they believe Yahweh is showing towards them. If your language would not use the possessive form for this, you could use a verb to show how **hatred** and **Yahweh** are related. Alternate translation: “Since Yahweh hates us,” +1:27 gpei rc://*/ta/man/translate/figs-possession בְּ⁠שִׂנְאַ֤ת יְהוָה֙ אֹתָ֔⁠נוּ 1 Here, the Israelites are using the possessive form to describe the **hatred** that they believe Yahweh is showing towards them. If your language would not use the possessive form for this, you could use a verb to show how **hatred** and **Yahweh** are related. Alternate translation: “Since Yahweh hates us,” 1:27 u8rq rc://*/ta/man/translate/figs-abstractnouns בְּ⁠שִׂנְאַ֤ת יְהוָה֙ אֹתָ֔⁠נוּ 1 If your language does not use an abstract noun for the idea of **hatred**, you could express the same idea in another way. Alternate translation: “Since Yahweh hates us” 1:27 am5b rc://*/ta/man/translate/figs-metonymy בְּ⁠יַ֥ד הָ⁠אֱמֹרִ֖י 1 The word **hand** refers to the power of the owner of the hand, **the Amorites**. Alternate translation: “into the power of the Amorites” 1:28 dm6t rc://*/ta/man/translate/figs-rquestion אָנָ֣ה ׀ אֲנַ֣חְנוּ עֹלִ֗ים 1 The Israelites use a question to emphasize that they are afraid of the Amorites and do not want to go near them. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “We have nowhere safe to go.” @@ -124,7 +124,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 1:36 ai2l rc://*/ta/man/translate/translate-names יְפֻנֶּה֙ 1 The word **Jephunneh** is the name of Caleb's father. 1:36 p6yl rc://*/ta/man/translate/writing-pronouns ה֣וּא יִרְאֶ֔⁠נָּה 1 For emphasis, Yahweh is stating the pronoun **he**, whose meaning is already included in the verb translated as **see**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction in your translation. Other languages may have other ways of bringing out this emphasis. The ULT does so by using the intensive pronoun **himself**. Alternate translation: “he indeed shall see it” 1:36 z43i rc://*/ta/man/translate/figs-metaphor ה֣וּא יִרְאֶ֔⁠נָּה 1 Here **see** means “enter and experience.” If this word does not have that meaning in your language, you could state the meaning plainly. Alternate translation: “he himself shall go into it” -1:36 s7rb rc://*/ta/man/translate/grammar-connect-logic-result וְ⁠לֽ⁠וֹ־אֶתֵּ֧ן אֶת־הָ⁠אָ֛רֶץ אֲשֶׁ֥ר דָּֽרַךְ־בָּ֖⁠הּ וּ⁠לְ⁠בָנָ֑י⁠ו יַ֕עַן אֲשֶׁ֥ר מִלֵּ֖א אַחֲרֵ֥י יְהוָֽה 1 If it would be more natural in your language, you could move the last phrase to the beginning, since the last phrase gives the reason for the result that the beginning of the sentence describes. Alternate translation: “He is wholly after Yahweh, so to him I will give the land that he has stepped on, and to his sons” +1:36 s7rb rc://*/ta/man/translate/grammar-connect-logic-result וְ⁠לֽ⁠וֹ־אֶתֵּ֧ן אֶת־הָ⁠אָ֛רֶץ אֲשֶׁ֥ר דָּֽרַךְ־בָּ֖⁠הּ וּ⁠לְ⁠בָנָ֑י⁠ו יַ֕עַן אֲשֶׁ֥ר מִלֵּ֖א אַחֲרֵ֥י יְהוָֽה 1 If it would be more natural in your language, you could move the last phrase to the beginning, since the last phrase gives the reason for the result that the beginning of the sentence describes. Alternate translation: “He is wholly after Yahweh, so to him I will give the land that he has stepped on, and to his sons” 1:36 hwf9 rc://*/ta/man/translate/figs-metaphor וּ⁠לְ⁠בָנָ֑י⁠ו 1 Here, **sons** means “descendants.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and to his offspring” 1:36 namd rc://*/ta/man/translate/figs-metaphor אֲשֶׁ֥ר מִלֵּ֖א אַחֲרֵ֥י יְהוָֽה 1 Yahweh is speaking of obedience as if it were a path that one could follow **after**. You could include this information if that would be helpful to your readers. Alternate translation: “he wholly fulfills Yahweh’s commands” 1:36 ix6z rc://*/ta/man/translate/figs-123person אַחֲרֵ֥י יְהוָֽה 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: “after me, Yahweh”\n\n @@ -140,7 +140,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 1:41 tnnn rc://*/ta/man/translate/writing-pronouns אֲנַ֤חְנוּ נַעֲלֶה֙ וְ⁠נִלְחַ֔מְנוּ 1 For emphasis, the Israelites are stating the pronoun **ourselves**, whose meaning is already included in the verbs translated as **go up and fight**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction in your translation. Other languages may have other ways of bringing out this emphasis. The ULT does so by using the intensive pronoun **ourselves**. Alternate translation: “We will even go up and fight” 1:41 zg19 rc://*/ta/man/translate/figs-metaphor לַ⁠עֲלֹ֥ת הָ⁠הָֽרָ⁠ה 1 Here, **go up** means “fight.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to attack the hill {country}.” 1:41 l3as rc://*/ta/man/translate/figs-metonymy הָ⁠הָֽרָ⁠ה 1 Here, **hill {country}** refers to the people that live in that area. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to the people who live in the hill {country}” -1:42 zjfh rc://*/ta/man/translate/grammar-connect-logic-result לֹ֤א תַֽעֲלוּ֙ וְ⁠לֹא־תִלָּ֣חֲמ֔וּ כִּ֥י אֵינֶ֖⁠נִּי בְּ⁠קִרְבְּ⁠כֶ֑ם וְ⁠לֹא֙ תִּנָּֽגְפ֔וּ לִ⁠פְנֵ֖י אֹיְבֵי⁠כֶֽם 1 If it would be more natural in your language, you could move the last phrase to the beginning, since the last phrase gives the reason for the result that the beginning of the sentence describes. Alternate translation: “I will not be among you, so do not go up and do not fight, and you will not be defeated before the face of your enemies.” +1:42 zjfh rc://*/ta/man/translate/grammar-connect-logic-result לֹ֤א תַֽעֲלוּ֙ וְ⁠לֹא־תִלָּ֣חֲמ֔וּ כִּ֥י אֵינֶ֖⁠נִּי בְּ⁠קִרְבְּ⁠כֶ֑ם וְ⁠לֹא֙ תִּנָּֽגְפ֔וּ לִ⁠פְנֵ֖י אֹיְבֵי⁠כֶֽם 1 If it would be more natural in your language, you could move the last phrase to the beginning, since the last phrase gives the reason for the result that the beginning of the sentence describes. Alternate translation: “I will not be among you, so do not go up and do not fight, and you will not be defeated before the face of your enemies.” 1:42 ahae rc://*/ta/man/translate/figs-metaphor לֹ֤א תַֽעֲלוּ֙ 1 Here, **go up** means “approach in battle.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Do not go to war” 1:42 vgw8 rc://*/ta/man/translate/figs-activepassive וְ⁠לֹא֙ תִּנָּֽגְפ֔וּ לִ⁠פְנֵ֖י אֹיְבֵי⁠כֶֽם 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 your enemies will defeat you” 1:42 i703 rc://*/ta/man/translate/figs-hypo וְ⁠לֹא֙ תִּנָּֽגְפ֔וּ לִ⁠פְנֵ֖י אֹיְבֵי⁠כֶֽם 1 Yahweh is suggesting that this is a hypothetical condition, that the Israelites will **be defeated** if they “fight”. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “or you will be defeated before the face of your enemies” @@ -159,23 +159,23 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 1:45 tvc1 rc://*/ta/man/translate/figs-parallelism וְ⁠לֹֽא־שָׁמַ֤ע יְהוָה֙ בְּ⁠קֹ֣לְ⁠כֶ֔ם וְ⁠לֹ֥א הֶאֱזִ֖ין אֲלֵי⁠כֶֽם 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: “but Yahweh did not listen to your voice, nor did he give ear to you” 1:46 fnvl rc://*/ta/man/translate/figs-explicitinfo יָמִ֣ים רַבִּ֑ים כַּ⁠יָּמִ֖ים אֲשֶׁ֥ר יְשַׁבְתֶּֽם 1 The expression **according to the days that you stayed {there}** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “many days.” 1:46 h3kp rc://*/ta/man/translate/figs-idiom יָמִ֣ים רַבִּ֑ים כַּ⁠יָּמִ֖ים אֲשֶׁ֥ר יְשַׁבְתֶּֽם 1 Here, **days** is an idiom that refers to a length of time. 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: “for quite some time” -2:intro ji46 0 # Deuteronomy 2 General Notes\n\n## Structure and Formatting\n\nThis chapter continues Moses’ first speech from the previous chapter.\n\n- vv. 1-11: Moses recounts the Israelites’ journey from the wilderness to the land of the Edomites, Moabites, and Ammonites\n- vv. 24-37: Moses recounts how Yahweh allowed the Israelites to defeat King Sihon\n\n## Special Concepts in this Chapter\n\n### Possessing the land\n\nYahweh promised the Israelites that he would give them the land of Canaan if they obeyed him. Other peoples lived in the land, but Yahweh promised to give the Israelites victory over them. The land belongs to Israel, but they have not yet entered it to possess the land. (See: [[rc://*/tw/dict/bible/kt/faithful]] and [[rc://*/tw/dict/bible/kt/promisedland]]\n\n\n)## Other Possible Translation Difficulties in this Chapter\n\n### Quotes in quotes\n\nIn this chapter, Moses gives a speech and quotes what others said. If it would be clearer in your language, you could translate or format this passage so that there are no quotations within a quotation. (See [[rc://*/ta/man/translate/figs-quotesinquotes]])\n\n### Moses represents the Israelites\n\nThe singular pronoun “you” occurs when Yahweh speaks directly to Moses. The Israelites request that Moses speak to Yahweh on their behalf because the Israelites fear Yahweh and do not want to speak directly to him. Moses acts as a representative on behalf of all the Israelites. If it would be helpful for your readers, you could clarify that Yahweh wants Moses to tell the Israelites everything that Yahweh says.\n\n### Raphaites\n\nVerses 11 and 20 refer to a group of people called the Raphaites. The term “Raphaites” is a variation of the term “Rephaites” or “Rephaim.” These terms all refer to the Rapha people group. Use a form in your language that is a natural way to refer to a people group. (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Background information\n\nThe writer of Deuteronomy adds background information to help readers understand the historical context of Moses’ speech. In the ULT, this information is enclosed in parentheses. Use a method that is natural in your language for indicating that a section of text is background information. (See: [[rc://*/ta/man/translate/writing-background]]) +2:intro ji46 0 # Deuteronomy 2 General Notes\n\n## Structure and Formatting\n\nThis chapter continues Moses’ first speech from the previous chapter.\n\n- vv. 1-11: Moses recounts the Israelites’ journey from the wilderness to the land of the Edomites, Moabites, and Ammonites\n- vv. 24-37: Moses recounts how Yahweh allowed the Israelites to defeat King Sihon\n\n## Special Concepts in this Chapter\n\n### Possessing the land\n\nYahweh promised the Israelites that he would give them the land of Canaan if they obeyed him. Other peoples lived in the land, but Yahweh promised to give the Israelites victory over them. The land belongs to Israel, but they have not yet entered it to possess the land. (See: [[rc://*/tw/dict/bible/kt/faithful]] and [[rc://*/tw/dict/bible/kt/promisedland]])## Other Possible Translation Difficulties in this Chapter\n\n### Quotes in quotes\n\nIn this chapter, Moses gives a speech and quotes what others said. If it would be clearer in your language, you could translate or format this passage so that there are no quotations within a quotation. (See [[rc://*/ta/man/translate/figs-quotesinquotes]])\n\n### Moses represents the Israelites\n\nThe singular pronoun “you” occurs when Yahweh speaks directly to Moses. The Israelites request that Moses speak to Yahweh on their behalf because the Israelites fear Yahweh and do not want to speak directly to him. Moses acts as a representative on behalf of all the Israelites. If it would be helpful for your readers, you could clarify that Yahweh wants Moses to tell the Israelites everything that Yahweh says.\n\n### Raphaites\n\nVerses 11 and 20 refer to a group of people called the Raphaites. The term “Raphaites” is a variation of the term “Rephaites” or “Rephaim.” These terms all refer to the Rapha people group. Use a form in your language that is a natural way to refer to a people group. (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Background information\n\nThe writer of Deuteronomy adds background information to help readers understand the historical context of Moses’ speech. In the ULT, this information is enclosed in parentheses. Use a method that is natural in your language for indicating that a section of text is background information. (See: [[rc://*/ta/man/translate/writing-background]]) 2:1 ys5a rc://*/ta/man/translate/figs-explicit וַ⁠נֵּ֜פֶן 1 The implication is that the Israelites **turned** around and went back the way they came. You could include this information if that would be helpful to your readers. Alternate translation: “And we turned around” or "And we turned back"\n 2:1 b9af rc://*/ta/man/translate/figs-idiom יָמִ֥ים רַבִּֽים 1 Here, the phrase **many days** is an idiom that means “a long time.” 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: “a very long time” 2:2 l1m8 rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹֽר 1 Here, the word **saying** introduces direct speech. Consider natural ways of introducing direct quotations in your language. 2:3 xhnw rc://*/ta/man/translate/figs-explicitinfo פְּנ֥וּ לָ⁠כֶ֖ם 1 The expression **Turn yourselves** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “Turn” 2:4 p210 rc://*/ta/man/translate/figs-quotesinquotes וְ⁠אֶת־הָ⁠עָם֮ צַ֣ו לֵ⁠אמֹר֒ אַתֶּ֣ם עֹֽבְרִ֗ים בִּ⁠גְבוּל֙ אֲחֵי⁠כֶ֣ם 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation, as modeled by the UST. Alternate translation: “And command the people to cross the border of their brothers” 2:4 t4vc rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹר֒ 1 Here, the word **saying** introduces direct speech. Consider natural ways of introducing direct quotations in your language. -2:4 u7cl rc://*/ta/man/translate/figs-possession בִּ⁠גְבוּל֙ אֲחֵי⁠כֶ֣ם 1 Here, Yahweh is using the possessive form to describe **the border** around the land that is occupied by the **brothers** of the Israelites. If your language would not use the possessive form for this, you could use a comparable expression. Alternate translation: “into the land occupied by your brothers” +2:4 u7cl rc://*/ta/man/translate/figs-possession בִּ⁠גְבוּל֙ אֲחֵי⁠כֶ֣ם 1 Here, Yahweh is using the possessive form to describe **the border** around the land that is occupied by the **brothers** of the Israelites. If your language would not use the possessive form for this, you could use a comparable expression. Alternate translation: “into the land occupied by your brothers” 2:4 trl3 rc://*/ta/man/translate/figs-explicit אֲחֵי⁠כֶ֣ם בְּנֵי־עֵשָׂ֔ו 1 The Israelites are descendants of Jacob, who was Esau's brother. The Israelites and the **sons of Esau** are all descendants of Isaac. You could include this information if that would be helpful to your readers. Alternate translation: “your relatives, the sons of Esau” 2:4 zvqh rc://*/ta/man/translate/figs-metaphor אֲחֵי⁠כֶ֣ם בְּנֵי 1 Here, **brothers** means “relatives” and **sons** means “descendants.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your relatives, the offspring of” 2:4 hlaq rc://*/ta/man/translate/figs-declarative וְ⁠נִשְׁמַרְתֶּ֖ם מְאֹֽד 1 See the [book introduction](../front/intro.md) for more infromation about translating **shall**. Alternate translation: “Be exceedingly on guard!” -2:5 mzpa rc://*/ta/man/translate/grammar-connect-logic-result אַל־תִּתְגָּר֣וּ בָ֔⁠ם כִּ֠י לֹֽא־אֶתֵּ֤ן לָ⁠כֶם֙ מֵֽ⁠אַרְצָ֔⁠ם עַ֖ד מִדְרַ֣ךְ כַּף־רָ֑גֶל כִּֽי־יְרֻשָּׁ֣ה לְ⁠עֵשָׂ֔ו נָתַ֖תִּי אֶת־הַ֥ר שֵׂעִֽיר 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 first phrase describes. Alternate translation: “I have given Mount Seir to Esau, so I will not give you any of their land, even as little as a step of the sole of a foot, so you shall not fight them” +2:5 mzpa rc://*/ta/man/translate/grammar-connect-logic-result אַל־תִּתְגָּר֣וּ בָ֔⁠ם כִּ֠י לֹֽא־אֶתֵּ֤ן לָ⁠כֶם֙ מֵֽ⁠אַרְצָ֔⁠ם עַ֖ד מִדְרַ֣ךְ כַּף־רָ֑גֶל כִּֽי־יְרֻשָּׁ֣ה לְ⁠עֵשָׂ֔ו נָתַ֖תִּי אֶת־הַ֥ר שֵׂעִֽיר 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 first phrase describes. Alternate translation: “I have given Mount Seir to Esau, so I will not give you any of their land, even as little as a step of the sole of a foot, so you shall not fight them” 2:5 h7uv rc://*/ta/man/translate/grammar-connect-logic-result כִּ֠י 1 Here, the word **for** introduces the reason why the Israelites **shall not fight** the descendants of Esau. If it would be helpful in your language, you could use a different a word or phrase that introduces a reason. Alternate translation: “since” 2:5 e5j7 rc://*/ta/man/translate/figs-explicit עַ֖ד מִדְרַ֣ךְ כַּף־רָ֑גֶל 1 Alternate translation: “even as little as the length of a footstep” 2:5 m4jy rc://*/ta/man/translate/figs-metonymy לְ⁠עֵשָׂ֔ו 1 Yahweh is using **Esau** to represent Esau and all of his descendants. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “to Esau and his offspring” 2:6 rd6v rc://*/ta/man/translate/figs-explicitinfo אֹ֣כֶל תִּשְׁבְּר֧וּ מֵֽ⁠אִתָּ֛⁠ם בַּ⁠כֶּ֖סֶף וַ⁠אֲכַלְתֶּ֑ם וְ⁠גַם־מַ֜יִם תִּכְר֧וּ מֵ⁠אִתָּ֛⁠ם בַּ⁠כֶּ֖סֶף וּ⁠שְׁתִיתֶֽם 1 This verse contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the verse. Alternate translation: “You will buy food from them, and also, you will purchase water from them” -2:7 eq6o rc://*/ta/man/translate/grammar-connect-logic-result כִּי֩ 1 The word translated as **For** indicates that what follows is a reason that the Israelites should obey the commands that came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “Obey these commands because” +2:7 eq6o rc://*/ta/man/translate/grammar-connect-logic-result כִּי֩ 1 The word translated as **For** indicates that what follows is a reason that the Israelites should obey the commands that came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “Obey these commands because” 2:7 st5n rc://*/ta/man/translate/figs-youcrowd אֱלֹהֶ֜י⁠ךָ בֵּֽרַכְ⁠ךָ֗ & יָדֶ֔⁠ךָ & לֶכְתְּ⁠ךָ֔ & אֱלֹהֶ֨י⁠ךָ֙ עִמָּ֔⁠ךְ לֹ֥א חָסַ֖רְתָּ 1 Even though Moses is speaking to all the Israelites, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 2:7 ief6 rc://*/ta/man/translate/figs-synecdoche מַעֲשֵׂ֣ה יָדֶ֔⁠ךָ 1 Moses is using **hand** to represent all of a person. If it would be helpful in your language, you could use an equivalent expression or state the meaning plainly. Alternate translation: “your work” 2:7 act3 rc://*/ta/man/translate/figs-explicit יָדַ֣ע לֶכְתְּ⁠ךָ֔ אֶת־הַ⁠מִּדְבָּ֥ר הַ⁠גָּדֹ֖ל הַ⁠זֶּ֑ה 1 The implication is that Yahweh **has known** everything that happened to the Israelites when they were **walking through** the **great wilderness**. You could include this information if that would be helpful to your readers. Alternate translation: “He has known all that happened to you during your walking through this great wilderness” @@ -192,7 +192,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 2:9 gsfb rc://*/ta/man/translate/figs-explicitinfo כִּ֠י לֹֽא־אֶתֵּ֨ן לְ⁠ךָ֤ מֵֽ⁠אַרְצ⁠וֹ֙ יְרֻשָּׁ֔ה כִּ֣י לִ⁠בְנֵי־ל֔וֹט נָתַ֥תִּי אֶת־עָ֖ר יְרֻשָּֽׁה 1 The expression to **give** someone's **land** as **a possession** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “For I will not give to you from his land, because I have given Ar to the sons of Lot” 2:9 mx1u rc://*/ta/man/translate/grammar-connect-logic-result לֹֽא־אֶתֵּ֨ן לְ⁠ךָ֤ מֵֽ⁠אַרְצ⁠וֹ֙ יְרֻשָּׁ֔ה כִּ֣י לִ⁠בְנֵי־ל֔וֹט נָתַ֥תִּי אֶת־עָ֖ר יְרֻשָּֽׁה 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: “I have given Ar to the sons of Lot as a possession, so I will not give to you from his land a possession” 2:9 i60c rc://*/ta/man/translate/writing-pronouns מֵֽ⁠אַרְצ⁠וֹ֙ 1 The pronoun **its** refers to Moab. If this is not clear for your readers, you could use the name of the land here. Alternate translation: “from the land of Moab” -2:9 cs7l rc://*/ta/man/translate/translate-names עָ֖ר 1 The word **Ar** is the name of a city in Moab. +2:9 cs7l rc://*/ta/man/translate/translate-names עָ֖ר 1 The word **Ar** is the name of a city in Moab. 2:9 neab rc://*/ta/man/translate/figs-metaphor לִ⁠בְנֵי 1 Here, **sons** means “descendants.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to the offspring of” 2:10 d4pi rc://*/ta/man/translate/translate-names הָ⁠אֵמִ֥ים 1 The word **Emite** is the name of a people group. 2:10-12 am7r rc://*/ta/man/translate/writing-background הָ⁠אֵמִ֥ים לְ⁠פָנִ֖ים יָ֣שְׁבוּ בָ֑⁠הּ עַ֣ם גָּד֥וֹל וְ⁠רַ֛ב וָ⁠רָ֖ם כָּ⁠עֲנָקִֽים & רְפָאִ֛ים יֵחָשְׁב֥וּ אַף־הֵ֖ם כָּ⁠עֲנָקִ֑ים וְ⁠הַ⁠מֹּ֣אָבִ֔ים יִקְרְא֥וּ לָ⁠הֶ֖ם אֵמִֽים & וּ⁠בְ⁠שֵׂעִ֞יר יָשְׁב֣וּ הַ⁠חֹרִים֮ לְ⁠פָנִים֒ וּ⁠בְנֵ֧י עֵשָׂ֣ו יִֽירָשׁ֗וּ⁠ם וַ⁠יַּשְׁמִידוּ⁠ם֙ מִ⁠פְּנֵי⁠הֶ֔ם וַ⁠יֵּשְׁב֖וּ תַּחְתָּ֑⁠ם כַּ⁠אֲשֶׁ֧ר עָשָׂ֣ה יִשְׂרָאֵ֗ל לְ⁠אֶ֨רֶץ֙ יְרֻשָּׁת֔⁠וֹ אֲשֶׁר־נָתַ֥ן יְהוָ֖ה לָ⁠הֶֽם 1 These verses provide background information about people groups who lived in the area that the Edomites and Moabites occupy. This information helps readers understand what happens next in the story. These verses are not part of Moses’ speech to the Israelites. In your translation, present this information in a way that makes it clear that this is background information. @@ -215,7 +215,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 2:15 q5m7 rc://*/ta/man/translate/figs-metonymy יַד־יְהוָה֙ הָ֣יְתָה בָּ֔⁠ם 1 Here, **hand** represents Yahweh’s power and actions. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “Yahweh used his power against them” 2:15 tz4t rc://*/ta/man/translate/figs-metonymy מִ⁠קֶּ֣רֶב הַֽ⁠מַּחֲנֶ֑ה 1 Here, **camp** represents all of the Israelites and everyone traveling with them in the wilderness. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “from among the Israelites” 2:15 jl5l rc://*/ta/man/translate/figs-euphemism תֻּמָּֽ⁠ם 1 Moses is referring to death in a polite way by using the phrase **came to an end**. 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: “they died” -2:16 pv43 rc://*/ta/man/translate/writing-newevent וַ⁠יְהִ֨י 1 Moses is using the word translated **And it happened** to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. Alternate translation: “Then” +2:16 pv43 rc://*/ta/man/translate/writing-newevent וַ⁠יְהִ֨י 1 Moses is using the word translated **And it happened** to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. Alternate translation: “Then” 2:16 xmpd rc://*/ta/man/translate/figs-parallelism תַּ֜מּוּ כָּל־אַנְשֵׁ֧י הַ⁠מִּלְחָמָ֛ה לָ⁠מ֖וּת מִ⁠קֶּ֥רֶב הָ⁠עָֽם 1 These two clauses mean basically the same thing. The first clause uses a euphemism, while the second clause states the meaning plainly. The second clause 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: “all the men of war came to an end, indeed, they died from among the people” 2:17 i2gj rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹֽר 1 Here, the word **saying** introduces direct speech. Consider natural ways of introducing direct quotations in your language. 2:18 yrj6 rc://*/ta/man/translate/writing-pronouns אַתָּ֨ה 1 Here, the singular pronoun **you** refers to Moses. Yahweh is speaking to Moses, but he is giving commands for all of the Israelites. If this is not clear for your readers, you could (1) use plural forms of the pronoun. (2) state the audience plainly. Alternate translation: “These are instructions for you and all the Israelites. You” @@ -225,7 +225,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 2:19 aj03 rc://*/ta/man/translate/figs-metaphor בְּנֵ֣י & בְּנֵי & לִ⁠בְנֵי 1 Here, **sons** means “descendants.” Although the term **sons** is masculine, Moses is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the people of” 2:19 esqk rc://*/ta/man/translate/grammar-connect-logic-result כִּ֣י 1 Here, the word **for** introduces the reason why the Israelites **shall not fight** the descendants of Esau. If it would be helpful in your language, you could use a different a word or phrase that introduces a reason. Alternate translation: “since” 2:19 skvn rc://*/ta/man/translate/figs-parallelism אַל־תְּצֻרֵ֖⁠ם וְ⁠אַל־תִּתְגָּ֣ר בָּ֑⁠ם 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: “You shall not trouble them, indeed, you shall not fight them” -2:19 iice rc://*/ta/man/translate/grammar-connect-logic-result לֹֽא־אֶ֠תֵּן מֵ⁠אֶ֨רֶץ בְּנֵי־עַמּ֤וֹן לְ⁠ךָ֙ יְרֻשָּׁ֔ה כִּ֥י לִ⁠בְנֵי־ל֖וֹט נְתַתִּ֥י⁠הָ יְרֻשָּֽׁה 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: “I have given the land to the sons of Lot as a possession, so I will not give to you from it as a possession” +2:19 iice rc://*/ta/man/translate/grammar-connect-logic-result לֹֽא־אֶ֠תֵּן מֵ⁠אֶ֨רֶץ בְּנֵי־עַמּ֤וֹן לְ⁠ךָ֙ יְרֻשָּׁ֔ה כִּ֥י לִ⁠בְנֵי־ל֖וֹט נְתַתִּ֥י⁠הָ יְרֻשָּֽׁה 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: “I have given the land to the sons of Lot as a possession, so I will not give to you from it as a possession” 2:19 ra5l rc://*/ta/man/translate/figs-explicitinfo לֹֽא־אֶ֠תֵּן מֵ⁠אֶ֨רֶץ בְּנֵי־עַמּ֤וֹן לְ⁠ךָ֙ יְרֻשָּׁ֔ה כִּ֥י לִ⁠בְנֵי־ל֖וֹט נְתַתִּ֥י⁠הָ יְרֻשָּֽׁה 1 The expression to **give** someone's **land** as **a possession** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “I will not give to you from the land of the sons of Ammon, because I have given it to the sons of Lot” 2:20 n15r rc://*/ta/man/translate/figs-activepassive אֶֽרֶץ־רְפָאִ֥ים תֵּחָשֵׁ֖ב אַף־הִ֑וא 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: “Also, people refer to it as a land of the Raphaites” 2:20 p2rw rc://*/ta/man/translate/translate-names רְפָאִ֥ים & רְפָאִ֤ים & זַמְזֻמִּֽים 1 The words **Raphaites** and **Zamzummites** are names for the same people group. See how you translated **Raphaites** in [2:11](../02/11.md). @@ -246,12 +246,12 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 2:24 kvlv rc://*/ta/man/translate/figs-metaphor רְאֵ֣ה 1 Yahweh is using the term **Look** to focus the Israelites' attention on what he is about to say. Your language may have a comparable expression that you could use in your translation. Alternate translation: “See” 2:24 g8xa rc://*/ta/man/translate/figs-you בְ֠⁠יָדְ⁠ךָ & הָחֵ֣ל רָ֑שׁ וְ⁠הִתְגָּ֥ר 1 Here, the singular pronoun **your** refers to Moses. The forms of the commands are also singular. Yahweh is speaking to Moses because Moses is the leader of the Israelites, but these phrases apply to all of the Israelites. If this is not clear for your readers, you could (1) use plural forms of the pronoun. (2) state the audience plainly. See how you translated this in [verse 18](../02/18.md). 2:24 j7cy rc://*/ta/man/translate/figs-metonymy בְ֠⁠יָדְ⁠ךָ 1 Here, the word **hand** means “power” or “control.” If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “you power over” -2:24 d644 rc://*/ta/man/translate/figs-possession אַרְצ֖⁠וֹ 1 Here, the possessive form describes the **land** that King Sihon rules over. If your language would not use the possessive form for this, you could use a comparable expression. Alternate translation: “the land he rules over” +2:24 d644 rc://*/ta/man/translate/figs-possession אַרְצ֖⁠וֹ 1 Here, the possessive form describes the **land** that King Sihon rules over. If your language would not use the possessive form for this, you could use a comparable expression. Alternate translation: “the land he rules over” 2:24 k7py rc://*/ta/man/translate/figs-synecdoche בּ֖⁠וֹ 1 Here, the pronoun **him** refers to Sihon and his army. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “against him and his army” 2:25 il8b rc://*/ta/man/translate/figs-youcrowd פַּחְדְּ⁠ךָ֙ וְ⁠יִרְאָ֣תְ⁠ךָ֔ & שִׁמְעֲ⁠ךָ֔ 1 Although Yahweh is speaking about all of the Israelites, Yahweh uses the singular pronouns **you** and **your**. This is because Yahweh is speaking directly to Moses who acts as a representative for the Israelites. If this is not clear for your readers, you could use plural forms of the pronoun. Alternate translation: “the fear of the Israelites and the terror of the Israelites … a report of the Israelites” 2:25 jywf rc://*/ta/man/translate/figs-metaphor תֵּ֤ת פַּחְדְּ⁠ךָ֙ וְ⁠יִרְאָ֣תְ⁠ךָ֔ עַל־פְּנֵי֙ הָֽ⁠עַמִּ֔ים 1 Here Yahweh speaks of emotions as if they were something you could physically **put on the faces of the peoples**. He means that he will cause **the peoples** to feel **fear** and **terror**. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “to cause the peoples to feel the fear of you and the terror of you” 2:25 m2y5 rc://*/ta/man/translate/figs-abstractnouns אָחֵל֙ תֵּ֤ת פַּחְדְּ⁠ךָ֙ וְ⁠יִרְאָ֣תְ⁠ךָ֔ עַל־פְּנֵי֙ 1 If your language does not use abstract nouns for the ideas of **fear** and **terror**, you could express the same ideas in other ways. Alternate translation: “I will begin to cause you to frighten and terrify the hearts of” -2:25 sayz rc://*/ta/man/translate/figs-possession פַּחְדְּ⁠ךָ֙ וְ⁠יִרְאָ֣תְ⁠ךָ֔ & שִׁמְעֲ⁠ךָ֔ 1 Yahweh is using the possessive form to describe how the Israelites will cause **fear**, **terror**, and **a report** about them. If your language would not use the possessive form for this, you could use a comparable expression that describes cause and effect. Alternate translation: “the fear caused by you and the terror caused by you … a report about you” +2:25 sayz rc://*/ta/man/translate/figs-possession פַּחְדְּ⁠ךָ֙ וְ⁠יִרְאָ֣תְ⁠ךָ֔ & שִׁמְעֲ⁠ךָ֔ 1 Yahweh is using the possessive form to describe how the Israelites will cause **fear**, **terror**, and **a report** about them. If your language would not use the possessive form for this, you could use a comparable expression that describes cause and effect. Alternate translation: “the fear caused by you and the terror caused by you … a report about you” 2:25 jg6p rc://*/ta/man/translate/figs-doublet פַּחְדְּ⁠ךָ֙ וְ⁠יִרְאָ֣תְ⁠ךָ֔ 1 The terms **fear** and **terror** mean similar things. Yahweh is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “the extremely great fear of you” 2:25 x3s5 rc://*/ta/man/translate/figs-idiom תַּ֖חַת כָּל־הַ⁠שָּׁמָ֑יִם 1 Here, **under all the heavens** is an idiom that means “everywhere.” 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: “all over the place” 2:25 ksjv rc://*/ta/man/translate/grammar-connect-logic-goal אֲשֶׁ֤ר 1 Here, the word **that** identifies what comes after it as the purpose of the clause that comes before it. Yahweh will cause the peoples to fear the Israelites in order that the peoples might tremble. Use a connector in your language that makes it clear that this is the purpose. Alternate translation: “in order that” @@ -263,7 +263,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 2:26 bbuw rc://*/ta/man/translate/figs-abstractnouns דִּבְרֵ֥י שָׁל֖וֹם 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: “communicating peaceably” 2:26 gnsw rc://*/ta/man/translate/figs-quotations לֵ⁠אמֹֽר 1 Here, the word **saying** introduces direct speech. Consider natural ways of introducing direct quotations in your language. 2:27 bwd3 rc://*/ta/man/translate/writing-pronouns אֶעְבְּרָ֣ה & אֵלֵ֑ךְ לֹ֥א אָס֖וּר 1 Moses is speaking on behalf of all the Israelites, so he uses the singular pronouns **me** and **I** here. If it would be helpful in your language, you could use plural pronouns. -2:27 cp9d rc://*/ta/man/translate/figs-possession בְ⁠אַרְצֶ֔⁠ךָ 1 Moses is using the possessive form to describe the **land** that King Sihon rules over. If your language would not use the possessive form for this, you could use a comparable expression. Alternate translation: “the land that you rule over” +2:27 cp9d rc://*/ta/man/translate/figs-possession בְ⁠אַרְצֶ֔⁠ךָ 1 Moses is using the possessive form to describe the **land** that King Sihon rules over. If your language would not use the possessive form for this, you could use a comparable expression. Alternate translation: “the land that you rule over” 2:27 gytl rc://*/ta/man/translate/figs-parallelism בַּ⁠דֶּ֖רֶךְ אֵלֵ֑ךְ לֹ֥א אָס֖וּר יָמִ֥ין וּ⁠שְׂמֹֽאול 1 These two sentences mean basically the same thing. The second sentence 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 sentences with a word that shows that, in the new sentence, the second clause is repeating the first one, not saying something additional. Alternate translation: “On the road I will go; indeed, I will not turn right or left” 2:27 bpdc rc://*/ta/man/translate/figs-infostructure בַּ⁠דֶּ֖רֶךְ אֵלֵ֑ךְ 1 By beginning the sentence with **On the road**, Moses is emphasizing that he will only **go** by traveling upon the road and not off of it. If it would be helpful in your language, you could use a word order or phrase that clarifies this information. Alternate translation: “I will go on the road only” 2:28 n54c rc://*/ta/man/translate/figs-imperative אֹ֣כֶל בַּ⁠כֶּ֤סֶף תַּשְׁבִּרֵ֨⁠נִי֙ וְ⁠אָכַ֔לְתִּי וּ⁠מַ֛יִם בַּ⁠כֶּ֥סֶף תִּתֶּן־לִ֖⁠י וְ⁠שָׁתִ֑יתִי 1 Moses is assuring Sihon that the Israelites will not trouble Sihon and his people by stealing from them. Instead, they will pay for everything they need. Moses is communicating a polite request rather than a command. Use a form in your language that communicates a polite request. It may be helpful to add an expression such as “please” to make this clear. Alternate translation: “Please sell me food for money, and I will eat. And please give to me water for money, and I will drink.” @@ -287,16 +287,16 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 2:31 wz3l rc://*/ta/man/translate/figs-reduplication הָחֵ֣ל רָ֔שׁ לָ⁠רֶ֖שֶׁת 1 The words **possess, to possess** translate a verb that is repeated for emphasis. Yahweh wants the Israelites to fully possess the land. If it would be helpful in your language, you could use an equivalent expression from your language. Alternate translation: “Begin to fully possess” 2:32 tf3w rc://*/ta/man/translate/figs-explicit וַ⁠יֵּצֵא֩ סִיחֹ֨ן לִ⁠קְרָאתֵ֜⁠נוּ 1 The implication is that **Sihon came out** of his main city, Heshbon and went to Jahaz to fight against the Israelites. You could include this information if that would be helpful to your readers. Alternate translation: “And Sihon came out from Heshbon to attack us” 2:32 ampg rc://*/ta/man/translate/figs-exclusive לִ⁠קְרָאתֵ֜⁠נוּ 1 By **us**, Moses means himself and the Israelite men old enough to fight, but not the rest of the Israelites, so use the exclusive form of that word in your translation if your language marks that distinction. -2:32 fczt rc://*/ta/man/translate/figs-explicit עַמּ֛⁠וֹ 1 Here, **his people** refers to the fighting men whom Sihon led. You could include this information if that would be helpful to your readers. Alternate translation: “his fighting men” +2:32 fczt rc://*/ta/man/translate/figs-explicit עַמּ֛⁠וֹ 1 Here, **his people** refers to the fighting men whom Sihon led. You could include this information if that would be helpful to your readers. Alternate translation: “his fighting men” 2:32 k97a rc://*/ta/man/translate/translate-names יָֽהְצָ⁠ה 1 The word **Jahaz** is the name of a city in Moab. 2:33 u79t rc://*/ta/man/translate/figs-metaphor וַֽ⁠יִּתְּנֵ֛⁠הוּ יְהוָ֥ה אֱלֹהֵ֖י⁠נוּ 1 Here Moses speaks as if Yahweh physically **gave** Sihon to the Israelites. Moses means that Yahweh enabled the Israelites to defeat Sihon. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And Yahweh our God gave us victory over him” 2:33 ker2 rc://*/ta/man/translate/figs-metonymy לְ⁠פָנֵ֑י⁠נוּ 1 Here, **faces** represents the presence of people. 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 us” -2:33 gqev rc://*/ta/man/translate/figs-metaphor וַ⁠נַּ֥ךְ אֹת֛⁠וֹ 1 Here, **struck down** means killed in battle. +2:33 gqev rc://*/ta/man/translate/figs-metaphor וַ⁠נַּ֥ךְ אֹת֛⁠וֹ 1 Here, **struck down** means killed in battle. 2:33 k449 rc://*/ta/man/translate/translate-textvariants בנ⁠ו 1 Many ancient manuscripts read “son.” The ULT follows that reading. Other ancient manuscripts read the plural, “sons.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 2:33 mn5p rc://*/ta/man/translate/figs-explicit בנ⁠ו 1 The implication is that the Israelites killed Sihon’s heir, **his son**, so that Sihon would not have descendants that would try to take the land back from the Israelites. You could include this information if that would be helpful to your readers. Alternate translation: “his heir” -2:33 gvqy rc://*/ta/man/translate/figs-possession עַמּֽ⁠וֹ 1 Here, **people** refers to the fighting men whom Sihon led. If your language would not use the possessive form for this, you could use a comparable phrase to describe the relationship between Sihon and the **people**. Alternate translation: “the fighting men under his control” +2:33 gvqy rc://*/ta/man/translate/figs-possession עַמּֽ⁠וֹ 1 Here, **people** refers to the fighting men whom Sihon led. If your language would not use the possessive form for this, you could use a comparable phrase to describe the relationship between Sihon and the **people**. Alternate translation: “the fighting men under his control” 2:36 i479 rc://*/ta/man/translate/translate-names מֵֽ⁠עֲרֹעֵ֡ר 1 The word **Aroer** is the name of a city to the north of the Arnon River. -2:36 fhuh rc://*/ta/man/translate/figs-metaphor שְׂפַת 1 Here, **the lip** is means “the edge.” In this case, **lip** specifically refers to the bank of a dry riverbed. If it would be helpful in your language, you could state the meaning plainly, as modelled by the UST. +2:36 fhuh rc://*/ta/man/translate/figs-metaphor שְׂפַת 1 Here, **the lip** is means “the edge.” In this case, **lip** specifically refers to the bank of a dry riverbed. If it would be helpful in your language, you could state the meaning plainly, as modelled by the UST. 2:36 pd7q rc://*/ta/man/translate/translate-names נַ֨חַל אַרְנֹ֜ן 1 The term **Valley of Arnon** is the name of a place. The word **Arnon** is the name of a river. See how you translated this in [Deuteronomy 2:24](../02/24.md). 2:36 snr1 rc://*/ta/man/translate/figs-litotes לֹ֤א הָֽיְתָה֙ קִרְיָ֔ה אֲשֶׁ֥ר שָׂגְבָ֖ה מִמֶּ֑⁠נּוּ 1 Moses is using a figure of speech here that expresses a strongly positive meaning by using a negative word, **not**, together with an expression, **too high**, that has the opposite of the intended meaning. If it would be helpful in your language, you could express the positive meaning. Alternate translation: “we were able to defeat the people of every city even if the city had high walls around it” 2:36 v2fl rc://*/ta/man/translate/figs-explicit הַ⁠כֹּ֕ל 1 The implication is that Yahweh gave the Israelites **the whole** of the land described in this verse. You could include this information if that would be helpful to your readers. Alternate translation: “all of the land” @@ -307,7 +307,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 2:37 vt6d rc://*/ta/man/translate/translate-names נַ֤חַל יַבֹּק֙ 1 The term **Jabbok River** is the name of a river. That river created the border between Sihon’s land and the land of the Ammonites. 3:intro z1ea 0 # Deuteronomy 3 General Notes\n\n## Structure and Formatting\n\nThis chapter continues Moses’ speech that began in Chapter 1.\n\n- vv. 1-11: Moses recounts how the Israelites defeated King Og\n- vv. 12-22: Moses allots land east of the Jordan to Reuben, Gad, and Manasseh\n- vv. 23-29: Yahweh forbids Moses from entering the land\n\n## Special Concepts in this Chapter\n\n### Possessing the land\n\nYahweh promised the Israelites that he will give them the land of Canaan if they obey him. Other people groups live in the land, but Yahweh promises to give the Israelites victory over them. The land belongs to Israel, but they have not yet entered it to possess the land. (See: [[rc://*/tw/dict/bible/kt/faithful]] and [[rc://*/tw/dict/bible/kt/promisedland]]\n\n## Other Possible Translation Difficulties\n\n### “You”\nWhen Moses is referring to the Israelites, he uses the plural forms of “you.” (See: [[rc://*/ta/man/translate/writing-pronouns]] and [[rc://*/ta/man/translate/figs-youcrowd]])### Quotes in quotes\n\nIn this chapter, Moses gives a speech and quotes what others said. If it would be clearer in your language, you could translate or format this passage so that there are no quotations within a quotation. (See [[rc://*/ta/man/translate/figs-quotesinquotes]])\n\n### Time Background\n\nIn his speech, Moses reminds the Israelites about what happened to their ancestors before they entered the land that Yahweh promised to give to them. Throughout his speech, Moses repeats the phrase “at that time” to refer to events that occurred during that time period. If it would be helpful for your readers, you could state this information explicitly. (See: [[rc://*/ta/man/translate/writing-newevents]]) 3:1 lu1c rc://*/ta/man/translate/figs-explicit וַ⁠נַּ֔עַל 1 Here, the term **went up** means "traveled on." You could include this information if that would be helpful to your readers. Alternate translation: “and traveled on” -3:1 sahw rc://*/ta/man/translate/figs-possession דֶּ֖רֶךְ הַ⁠בָּשָׁ֑ן 1 Here, Moses is using the possessive form to describe a **road** that goes through the region of **Bashan**. If your language would not use the possessive form for this, you could use a different way to explain the relationship between **road** and **Bashan**. Alternate translation: “the road in the land of Bashan” +3:1 sahw rc://*/ta/man/translate/figs-possession דֶּ֖רֶךְ הַ⁠בָּשָׁ֑ן 1 Here, Moses is using the possessive form to describe a **road** that goes through the region of **Bashan**. If your language would not use the possessive form for this, you could use a different way to explain the relationship between **road** and **Bashan**. Alternate translation: “the road in the land of Bashan” 3:1 z2w7 rc://*/ta/man/translate/translate-names עוֹג֩ 1 The word **Og** is the name of a king. See how you translated it in [1:4](../01/04.md). 3:1 ylw5 rc://*/ta/man/translate/figs-explicit וַ⁠יֵּצֵ֣א עוֹג֩ מֶֽלֶךְ־הַ⁠בָּשָׁ֨ן לִ⁠קְרָאתֵ֜⁠נוּ 1 The implication is that Og **came out** of the city where he lived in order to fight against the Israelites. You could include this information if that would be helpful to your readers. Alternate translation: “And Og, the king of the Bashan, came out from his city to attack us” 3:1 zned rc://*/ta/man/translate/figs-exclusive לִ⁠קְרָאתֵ֜⁠נוּ 1 By **us**, Moses means himself and the Israelite men old enough to fight but not the rest of the Israelites, so use the exclusive form of that word in your translation if your language marks that distinction. Alternate translation: “against our fighting men” @@ -317,7 +317,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 3:2 nt9o rc://*/ta/man/translate/figs-quotesinquotes וַ⁠יֹּ֨אמֶר יְהוָ֤ה אֵלַ⁠י֙ אַל־תִּירָ֣א אֹת֔⁠וֹ כִּ֣י בְ⁠יָדְ⁠ךָ֞ נָתַ֧תִּי אֹת֛⁠וֹ וְ⁠אֶת־כָּל־עַמּ֖⁠וֹ וְ⁠אֶת־אַרְצ֑⁠וֹ וְ⁠עָשִׂ֣יתָ לּ֔⁠וֹ כַּ⁠אֲשֶׁ֣ר עָשִׂ֗יתָ לְ⁠סִיחֹן֙ מֶ֣לֶךְ הָֽ⁠אֱמֹרִ֔י אֲשֶׁ֥ר יוֹשֵׁ֖ב בְּ⁠חֶשְׁבּֽוֹן 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 Yahweh commanded me not to fear him, for he has given him and all his people and his land into my hand. He told me to do to him as I did to Sihon, king of the Amorites, who lived at Heshbon” 3:2 a2ly rc://*/ta/man/translate/figs-declarative אַל־תִּירָ֣א 1 See the [book introduction](../front/intro.md) for more infromation about translating **shall**. Alternate translation: “Do not fear” 3:2 w3dp rc://*/ta/man/translate/writing-pronouns אֹת֔⁠וֹ & אֹת֛⁠וֹ & עַמּ֖⁠וֹ & אַרְצ֑⁠וֹ & לּ֔⁠וֹ 1 Here, the words **him** and **his** refer back to Og in the previous verse. If this is not clear for your readers, you could use the person's name here. Alternate translation: “Og … Og … his people … his land … to him” -3:2 dgpy rc://*/ta/man/translate/grammar-connect-logic-result כִּ֣י 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: “this is because” +3:2 dgpy rc://*/ta/man/translate/grammar-connect-logic-result כִּ֣י 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: “this is because” 3:2 tvji rc://*/ta/man/translate/figs-metonymy בְ⁠יָדְ⁠ךָ֞ 1 Here, the word **hand** means “power” or “control.” If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “under your control” 3:3 n4lw rc://*/ta/man/translate/figs-metonymy בְּ⁠יָדֵ֗⁠נוּ 1 Here, the word **hand** means “power” or “control.” If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “into our control” 3:3 maii rc://*/ta/man/translate/figs-explicit וַ⁠נַּכֵּ֕⁠הוּ 1 Here, **struck down** means “defeated in battle.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And we smote him” or "And we slew them" @@ -328,15 +328,15 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 3:6 kqel rc://*/ta/man/translate/writing-pronouns אוֹתָ֔⁠ם 1 The pronoun **them** refers to the cities and towns over which King Og ruled. If this is not clear for your readers, you could include this information. Alternate translation: “the cities” 3:6 vk9h rc://*/ta/man/translate/figs-metonymy כָּל־עִ֣יר 1 Here, **city** represents the people living inside the cities. 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 people in every city” 3:8 w2ct rc://*/ta/man/translate/figs-metonymy מִ⁠יַּ֗ד 1 Here, the word **hand** means “power” or “control.” If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “away from the control of” or "out of the control of" -3:8 a9ko rc://*/ta/man/translate/translate-numbers שְׁנֵי֙ 1 Alternate translation: "both of the" +3:8 a9ko rc://*/ta/man/translate/translate-numbers שְׁנֵי֙ 1 Alternate translation: "both of the" 3:8 l9c4 rc://*/ta/man/translate/figs-explicit בְּ⁠עֵ֣בֶר הַ⁠יַּרְדֵּ֑ן 1 The implication is that the Amorites were **across the Jordan** from the rest of the land that Yahweh promised to give to the Israelites. The Amorites were east of the Jordan. Alternate translation: “were over on the east side of the Jordan” 3:8 c8hd rc://*/ta/man/translate/translate-names מִ⁠נַּ֥חַל אַרְנֹ֖ן 1 The term **Valley of Arnon** is the name of a place. See how you translated it in [2:24](../02/24.md). 3:8 b5q8 rc://*/ta/man/translate/translate-names הַ֥ר חֶרְמֽוֹן 1 The term **Mount Hermon** is the name of a mountain at the northern border of Bashan. 3:9 c5pg rc://*/ta/man/translate/writing-background צִידֹנִ֛ים יִקְרְא֥וּ לְ⁠חֶרְמ֖וֹן שִׂרְיֹ֑ן וְ⁠הָ֣⁠אֱמֹרִ֔י יִקְרְאוּ־ל֖⁠וֹ שְׂנִֽיר 1 This verse provides background information about the land that the Israelites conquered. This information helps readers understand what happened in the story. These verses are not part of Moses’ speech to the Israelites. In your translation, present this information in a way that makes it clear that this is background information. -3:9 yoxl rc://*/ta/man/translate/translate-names צִידֹנִ֛ים 1 The word **Sidonians** is the name of a people group. +3:9 yoxl rc://*/ta/man/translate/translate-names צִידֹנִ֛ים 1 The word **Sidonians** is the name of a people group. 3:9 nk7s rc://*/ta/man/translate/translate-names לְ⁠חֶרְמ֖וֹן שִׂרְיֹ֑ן & שְׂנִֽיר 1 The words **Hermon**, **Sirion**, and **Senir** are all names for the same mountain, which is at the northern border of Bashan. 3:10 gk8j rc://*/ta/man/translate/figs-explicit הַ⁠מִּישֹׁ֗ר 1 The **plain** is an area of high, flat land between the Arnon River and Mount Gilead. You could include this information if that would be helpful to your readers. Alternate translation: “the highland” -3:10 x89s rc://*/ta/man/translate/figs-possession עָרֵ֣י הַ⁠מִּישֹׁ֗ר 1 Here, Moses is using the possessive form to describe **cities** that are located on **the plain**. If your language would not use the possessive form for this, you could describe the location in a comparable way. Alternate translation: “the cities located on the plain” +3:10 x89s rc://*/ta/man/translate/figs-possession עָרֵ֣י הַ⁠מִּישֹׁ֗ר 1 Here, Moses is using the possessive form to describe **cities** that are located on **the plain**. If your language would not use the possessive form for this, you could describe the location in a comparable way. Alternate translation: “the cities located on the plain” 3:10 g7ie rc://*/ta/man/translate/translate-names סַלְכָ֖ה וְ⁠אֶדְרֶ֑עִי 1 The words **Salekah** and **Edrei** are names of cities. See how you translated **Edrei** in [1:4](../01/04.md). 3:11 nd7p rc://*/ta/man/translate/writing-background כִּ֣י רַק־ע֞וֹג מֶ֣לֶךְ הַ⁠בָּשָׁ֗ן נִשְׁאַר֮ מִ⁠יֶּ֣תֶר הָ⁠רְפָאִים֒ הִנֵּ֤ה עַרְשׂ⁠וֹ֙ עֶ֣רֶשׂ בַּרְזֶ֔ל הֲ⁠לֹ֣ה הִ֔וא בְּ⁠רַבַּ֖ת בְּנֵ֣י עַמּ֑וֹן תֵּ֧שַׁע אַמּ֣וֹת אָרְכָּ֗⁠הּ וְ⁠אַרְבַּ֥ע אַמּ֛וֹת רָחְבָּ֖⁠הּ בְּ⁠אַמַּת־אִֽישׁ 1 This verse provides background information about King Og. This information helps readers understand what happened in the story. These verses are not part of Moses’ speech to the Israelites. In your translation, present this information in a way that makes it clear that this is background information. 3:11 mdg3 rc://*/ta/man/translate/translate-names הָ⁠רְפָאִים֒ 1 The word **Raphaites** is the name of a people group. See how you translated this in [2:11](../02/11.md). @@ -348,7 +348,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 3:12 s921 rc://*/ta/man/translate/translate-names מֵ⁠עֲרֹעֵ֞ר 1 The word **Aroer** is the name of a city. See how you translated it in [2:36](../02/36.md). 3:12 h352 rc://*/ta/man/translate/translate-names נַ֣חַל אַרְנֹ֗ן 1 The term **Valley of Arnon** is the name of a place. See how you translated it in [2:24](../02/24.md). 3:12 j8cy rc://*/ta/man/translate/figs-possession וְ⁠עָרָ֔י⁠ו 1 Here, Moses is using the possessive form to describe **cities** that are located in the hill country of Gilead. If your language would not use the possessive form for this, you could use a comparable expression for describing location. Alternate translation: “and the cities in that region” -3:13 u0qk rc://*/ta/man/translate/figs-possession וְ⁠יֶ֨תֶר הַ⁠גִּלְעָ֤ד וְ⁠כָל־הַ⁠בָּשָׁן֙ מַמְלֶ֣כֶת ע֔וֹג 1 Here, the author is using the possessive form to describe a **kingdom** that **Og** rules over. The kingdom includes parts of **Gilead and all Bashan**. If your language would not use the possessive form for this, you could use a comparable expression for describing a kingdom. Alternate translation: “And the rest of Gilead and all Bashan, which Og ruled, ” +3:13 u0qk rc://*/ta/man/translate/figs-possession וְ⁠יֶ֨תֶר הַ⁠גִּלְעָ֤ד וְ⁠כָל־הַ⁠בָּשָׁן֙ מַמְלֶ֣כֶת ע֔וֹג 1 Here, the author is using the possessive form to describe a **kingdom** that **Og** rules over. The kingdom includes parts of **Gilead and all Bashan**. If your language would not use the possessive form for this, you could use a comparable expression for describing a kingdom. Alternate translation: “And the rest of Gilead and all Bashan, which Og ruled, ” 3:13 l167 rc://*/ta/man/translate/figs-explicit לַ⁠חֲצִ֖י שֵׁ֣בֶט הַֽ⁠מְנַשֶּׁ֑ה 1 Yahweh explains which areas belong to the part of the tribe of Manasseh that lives east of the Jordan in [Joshua 13:29-31](Jos/13/29.md). Moses allotted part of the land west of the Jordan to part of the tribe of Manasseh in [Deuteronomy 17:1-13](Deu/17/01.md). You could include this information if that would be helpful to your readers, either in the text or in a footnote. Alternate translation: “to the half of the tribe of Manasseh that lived east of the Jordan” 3:13 pt8s rc://*/ta/man/translate/translate-names הָֽ⁠אַרְגֹּב֙ 1 The word **Argob** is the name of a region in Bashan. See how you translated this in [verse 4](../03/04.md). 3:13 g27b rc://*/ta/man/translate/translate-names רְפָאִֽים 1 The word **Raphaites** is the name of a people group. See how you translated it in [2:11](../02/11.md). @@ -356,7 +356,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 3:14 aa4n rc://*/ta/man/translate/translate-names יָאִ֣יר 1 The word **Jair** is the name of a man. 3:14 x9m7 rc://*/ta/man/translate/figs-metaphor בֶּן 1 Here, **son** means “descendant.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “a descendant of” 3:14 uz9u rc://*/ta/man/translate/figs-explicit עַד־גְּב֥וּל 1 The implication is that **the border of** the Geshurites and the Maacathites is north of the region of Argob. You could include this information if that would be helpful to your readers. Alternate translation: “northward to the border of” -3:14 g7g2 rc://*/ta/man/translate/translate-names חַוֺּ֣ת יָאִ֔יר 1 The term **Havvoth Jair** is the name of a region. The name means ‘tent villages of Jair’ or ‘realm of Jair.’ +3:14 g7g2 rc://*/ta/man/translate/translate-names חַוֺּ֣ת יָאִ֔יר 1 The term **Havvoth Jair** is the name of a region. The name means ‘tent villages of Jair’ or ‘realm of Jair.’ 3:14 o57c rc://*/ta/man/translate/figs-explicit עַ֖ד הַ⁠יּ֥וֹם הַ⁠זֶּֽה 1 The implication is that the Israelites still refer to the region as Havvoth Jair on **this day**. Here, **this day** refers to the time frame introduced in [1:1-4](../01/04.md), when Moses is giving this speech to the Israelites. You could include this information if that would be helpful to your readers. Alternate translation: “as you call that region to this day” 3:15 x1nt rc://*/ta/man/translate/translate-names וּ⁠לְ⁠מָכִ֖יר 1 The word **Machir** is the name of a man. Machir was the son of Manasseh. 3:15 nnzh rc://*/ta/man/translate/figs-metonymy וּ⁠לְ⁠מָכִ֖יר 1 **Machir** had died before Moses gave this land. His name refers to his descendants. Alternate translation: “to the descendants of Machir” @@ -364,7 +364,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 3:16 n3af rc://*/ta/man/translate/translate-names נַ֣חַל אַרְנֹ֔ן 1 The term **Valley of Arnon** is the name of a place. See how you translated it in [2:24](../02/24.md). 3:16 x4dj rc://*/ta/man/translate/figs-explicit מִן־הַ⁠גִּלְעָד֙ וְ⁠עַד־נַ֣חַל אַרְנֹ֔ן 1 The implication is that **the Valley of Arnon** is the southern border of **Gilead**. You could include this information if that would be helpful to your readers. \n 3:16 ni9h rc://*/ta/man/translate/translate-names יַבֹּ֣ק הַ⁠נַּ֔חַל 1 The term **Jabbok River** is the name of a river. See how you translated this in [2:37](../02/37.md). -3:16 c3df rc://*/ta/man/translate/figs-possession גְּב֖וּל בְּנֵ֥י עַמּֽוֹן 1 Here, Moses is using the possessive form to describe **the border** around the land that is occupied by the **sons of Ammon** of the Israelites. If your language would not use the possessive form for this, you could use a comparable expression. Alternate translation: “the border of the land occupied by the sons of Ammon” +3:16 c3df rc://*/ta/man/translate/figs-possession גְּב֖וּל בְּנֵ֥י עַמּֽוֹן 1 Here, Moses is using the possessive form to describe **the border** around the land that is occupied by the **sons of Ammon** of the Israelites. If your language would not use the possessive form for this, you could use a comparable expression. Alternate translation: “the border of the land occupied by the sons of Ammon” 3:16 nkm8 rc://*/ta/man/translate/figs-metaphor בְּנֵ֥י 1 Here, **sons** means “descendants.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the descendants of” 3:17 y51g rc://*/ta/man/translate/translate-names מִ⁠כִּנֶּ֗רֶת 1 The word **Kinnereth** is the name of a large fresh-water lake that is also called “the Sea of Galilee.” 3:17 xce7 rc://*/ta/man/translate/figs-explicit תַּ֛חַת אַשְׁדֹּ֥ת 1 Alternate translation: “at the foot of” or “at the base of” @@ -378,7 +378,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 3:18 j9qx rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֛י 1 Here, **faces** represent the presence of people. 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” 3:18 mq1x rc://*/ta/man/translate/figs-metaphor אֲחֵי⁠כֶ֥ם 1 Here, **brothers** means “male relatives.” The Israelites are all descendants of Jacob. You could include this information if that would be helpful to your readers. Alternate translation: “your fellow Israelites” 3:18 e8ey rc://*/ta/man/translate/figs-metaphor בְּנֵֽי 1 Here, **sons** means “male descendants.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the men of” -3:18 vrky rc://*/ta/man/translate/figs-exclusive יִשְׂרָאֵ֖ל 1 Here, Moses is speaking to the tribe of Reuben, the tribe of Gad, and the half tribe of Manasseh. Here, **Israel** refers to the other tribes of Israel. You could use an exclusive form if your language marks that distinction. +3:18 vrky rc://*/ta/man/translate/figs-exclusive יִשְׂרָאֵ֖ל 1 Here, Moses is speaking to the tribe of Reuben, the tribe of Gad, and the half tribe of Manasseh. Here, **Israel** refers to the other tribes of Israel. You could use an exclusive form if your language marks that distinction. 3:19 ma9q rc://*/ta/man/translate/writing-pronouns נְשֵׁי⁠כֶ֣ם וְ⁠טַפְּ⁠כֶם֮ וּ⁠מִקְנֵ⁠כֶם֒ & לָ⁠כֶ֑ם & בְּ⁠עָ֣רֵי⁠כֶ֔ם & לָ⁠כֶֽם 1 The pronouns **you** and **your** refer to the people of the tribe of Reuben, the tribe of Gad, and the half tribe of Manasseh. If this is not clear for your readers, you could use the names of the tribes here. 3:20 cpr8 rc://*/ta/man/translate/writing-pronouns לַֽ⁠אֲחֵי⁠כֶם֮ כָּ⁠כֶם֒ & וְ⁠שַׁבְתֶּ֗ם & לָ⁠כֶֽם 1 The pronouns **you** and **your** refer to the people of the tribe of Reuben, the tribe of Gad, and the half tribe of Manasseh. If this is not clear for your readers, you could use the names of the tribes here. 3:20 zgr3 rc://*/ta/man/translate/figs-metaphor לַֽ⁠אֲחֵי⁠כֶם֮ 1 Here, **brothers** means “male relatives.” The Israelites are all descendants of Jacob. You could include this information if that would be helpful to your readers. Alternate translation: “your fellow Israelites” @@ -391,7 +391,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 3:21 p9pl rc://*/ta/man/translate/figs-explicit לִ⁠שְׁנֵי֙ הַ⁠מְּלָכִ֣ים הָ⁠אֵ֔לֶּה 1 Here, the term **these two kings** refers to King Sihon and King Og, whom the Israelites defeated. You could include this information if that would be helpful to your readers. Alternate translation: “to these two kings, Sihon and Og” 3:21 d7dr rc://*/ta/man/translate/figs-explicit שָֽׁמָּ⁠ה 1 Here, the word **there** refers to all of the land that Yahweh promised to give to the Israelites. You could include this information if that would be helpful to your readers. Alternate translation: “in the land that he will give you” 3:22 w5lw rc://*/ta/man/translate/writing-pronouns לֹ֖א תְִּירָא֑וּ⁠ם 1 The pronoun **them** refers to the people who live in the land that the Israelites are about to occupy. If this is not clear for your readers, you could use the names of the people groups here. Alternate translation: “Do not fear the people who live in the land” -3:22 cl6k rc://*/ta/man/translate/grammar-connect-logic-result כִּ֚י 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: “because” +3:22 cl6k rc://*/ta/man/translate/grammar-connect-logic-result כִּ֚י 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: “because” 3:22 o5gl rc://*/ta/man/translate/writing-pronouns ה֖וּא הַ⁠נִּלְחָ֥ם 1 For emphasis, Moses is stating the pronoun **himself**, whose meaning is already included in the verb **fight**. Moses uses the word **himself** to emphasize how significant it was that Yahweh will fight for the Israelites. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction in your translation. Other languages may have other ways of bringing out this emphasis. The ULT does so by using the intensive pronoun **himself**. Alternate translation: “it is he who will fight” 3:23 d3fi rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹֽר 1 Here, the word **saying** introduces direct speech. Consider natural ways of doing that in your own language. 3:24 z9tn rc://*/ta/man/translate/figs-123person עַבְדְּ⁠ךָ֔ 1 Here, Moses is referring to himself as **your servant**, which is a polite way of speaking to someone with greater authority. Alternate translation: “me, your servant,” @@ -412,14 +412,14 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 3:28 lo1o rc://*/ta/man/translate/writing-pronouns וְ⁠הוּא֙ יַנְחִ֣יל אוֹתָ֔⁠ם 1 For emphasis, Yahweh is stating the pronoun **himself**, whose meaning is already included in the verb translated as **cause to inherit**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction in your translation. Other languages may have other ways of bringing out this emphasis. The ULT does so by using the intensive pronoun **himself**. Alternate translation: “and it is he who will cause them to inherit” 3:28 tsxo rc://*/ta/man/translate/figs-explicit אֶת־הָ⁠אָ֖רֶץ אֲשֶׁ֥ר תִּרְאֶֽה 1 The implication is that from the top of Mount Pisgah Moses **will see the land** that Joshua will lead the Israelites to conquer. You could include this information if that would be helpful to your readers. Alternate translation: “the land that you will see from the top of Mount Pisgah” 3:29 dut2 rc://*/ta/man/translate/translate-names בֵּ֥ית פְּעֽוֹר 1 The term **Beth Peor** is the name of a town in Moab near Mount Pisgah. -4:intro d8g8 0 # Deuteronomy 4 General Notes\n\n## Chapter Outline\n- vv. 1-40: Moses encourages the Israelites to obey Yahweh\n- vv. 41-43: Moses appoints cities of refuge\n- vv. 44-49: Summary of Moses’ first speech\n\n## Special Concepts in This Chapter\n\n### Moses’ instructions\nGod will not allow Moses to enter into the Promised Land. Since the Israelites are getting ready to possess the Promised Land, Moses gives them some last instructions before his death. (See: [[rc://*/tw/dict/bible/kt/promisedland]])\n\n### Cities of Refuge\n\nVerses 41-43 discuss cities of refuge, which are towns to which a manslayer could flee. In this case, a manslayer is anyone who accidentally kills another person. In those times, a close family member of the deceased would be obligated to take revenge for the killing of his family member by finding and killing the manslayer. Yahweh provides protection for the manslayer so that they will not be punished too harshly. \n(See: [[rc://*/tw/dict/bible/other/refuge]] and [[rc://*/tw/dict/bible/other/avenge]])\n\n### Likeness\nVerses 15-31 warn the Israelites against creating idols. The other people groups in the land worshiped entities in nature such as the sun, moon, stars, trees, and so on. They created idols that looked like (in the likeness of) these entities. Yahweh forbids the Israelites from making likenesses of anything for the purpose of worshiping it. (See: [[rc://*/tw/dict/bible/other/likeness]] and [[rc://*/tw/dict/bible/kt/falsegod]])\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nMoses uses several rhetorical questions in verses 7-8, and 33-34. The purpose of these questions is to convince his readers to obey his instructions. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Words for the law\n- statutes\n- ordinances\n- judgments\nMoses uses several words to refer to the law that Yahweh commanded the Israelites to obey. It is unclear what the differences are between these terms. If your language has different terms for the law, you could use them here to differentiate between the different Hebrew words. (See: [[rc://*/ta/man/translate/translate-unknown]])\n\n### “You”\n\n\n- vv. 1-22: “You” and “your” are both singular and plural; see notes for details.\n- vv. 23-40: “you” and “your” are singular.\n\nMoses is speaking to the Israelites who are alive, but he refers to events that happened to their ancestors. The pronouns “you” or “your” are plural here unless otherwise noted. If it would be helpful for your readers, you could explicitly state that these events happened to their ancestors. (See: [[rc://*/ta/man/translate/writing-pronouns]] and [[rc://*/ta/man/translate/figs-youcrowd]])\n +4:intro d8g8 0 # Deuteronomy 4 General Notes\n\n## Chapter Outline\n- vv. 1-40: Moses encourages the Israelites to obey Yahweh\n- vv. 41-43: Moses appoints cities of refuge\n- vv. 44-49: Summary of Moses’ first speech\n\n## Special Concepts in This Chapter\n\n### Moses’ instructions\nGod will not allow Moses to enter into the Promised Land. Since the Israelites are getting ready to possess the Promised Land, Moses gives them some last instructions before his death. (See: [[rc://*/tw/dict/bible/kt/promisedland]])\n\n### Cities of Refuge\n\nVerses 41-43 discuss cities of refuge, which are towns to which a manslayer could flee. In this case, a manslayer is anyone who accidentally kills another person. In those times, a close family member of the deceased would be obligated to take revenge for the killing of his family member by finding and killing the manslayer. Yahweh provides protection for the manslayer so that they will not be punished too harshly. \n(See: [[rc://*/tw/dict/bible/other/refuge]] and [[rc://*/tw/dict/bible/other/avenge]])\n\n### Likeness\nVerses 15-31 warn the Israelites against creating idols. The other people groups in the land worshiped entities in nature such as the sun, moon, stars, trees, and so on. They created idols that looked like (in the likeness of) these entities. Yahweh forbids the Israelites from making likenesses of anything for the purpose of worshiping it. (See: [[rc://*/tw/dict/bible/other/likeness]] and [[rc://*/tw/dict/bible/kt/falsegod]])\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nMoses uses several rhetorical questions in verses 7-8, and 33-34. The purpose of these questions is to convince his readers to obey his instructions. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Words for the law\n- statutes\n- ordinances\n- judgments\nMoses uses several words to refer to the law that Yahweh commanded the Israelites to obey. It is unclear what the differences are between these terms. If your language has different terms for the law, you could use them here to differentiate between the different Hebrew words. (See: [[rc://*/ta/man/translate/translate-unknown]])\n\n### “You”\n\n- vv. 1-22: “You” and “your” are both singular and plural; see notes for details.\n- vv. 23-40: “you” and “your” are singular.\n\nMoses is speaking to the Israelites who are alive, but he refers to events that happened to their ancestors. The pronouns “you” or “your” are plural here unless otherwise noted. If it would be helpful for your readers, you could explicitly state that these events happened to their ancestors. (See: [[rc://*/ta/man/translate/writing-pronouns]] and [[rc://*/ta/man/translate/figs-youcrowd]])\n 4:1 m1n5 rc://*/ta/man/translate/figs-metonymy יִשְׂרָאֵ֗ל 1 Here, **Israel** represents the people of Israel. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “people of Israel” 4:1 hfw2 rc://*/ta/man/translate/figs-doublet אֶל־הַֽ⁠חֻקִּים֙ וְ⁠אֶל־הַ⁠מִּשְׁפָּטִ֔ים 1 The terms **statutes** and **ordinances** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “to the important statutes” 4:1 zdp5 rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֣עַן 1 Here, **so that** marks what comes after as the goal or purpose of what comes before. Moses wants the Israelites to live in the land. Use a connector in your language that makes it clear that this is the purpose. 4:2 ft3x rc://*/ta/man/translate/figs-synecdoche הַ⁠דָּבָר֙ 1 Here, **word** represents all of the words of the law that Yahweh spoke to Moses. 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 statutes” or "the words of the law" 4:2 r77u rc://*/ta/man/translate/figs-possession מִצְוֺת֙ יְהוָ֣ה 1 Here, Moses is using the possessive form to describe **commandments** that come from **Yahweh**. If your language would not use the possessive form for this, you could use an equivalent expression. Alternate translation: “the commandments given by Yahweh” 4:3 u7gv rc://*/ta/man/translate/figs-synecdoche עֵֽינֵי⁠כֶם֙ 1 Moses is using **eyes** to represent all of a person in the act of seeing. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “You yourselves” -4:3 bs2a rc://*/ta/man/translate/figs-explicit בְּ⁠בַ֣עַל פְּע֑וֹר 1 Here, Moses is referring to the events of [Numbers 25:1-9](Num/25/01.md), when Israelite men committed sexual immorality with Moabite women. The women tempted the Israelite men to worship their idol, the **Baal** of **Peor**. As a result, Yahweh punished the Israelites with a plague until Phinehas the priest killed a man who was still committing adultery. +4:3 bs2a rc://*/ta/man/translate/figs-explicit בְּ⁠בַ֣עַל פְּע֑וֹר 1 Here, Moses is referring to the events of [Numbers 25:1-9](Num/25/01.md), when Israelite men committed sexual immorality with Moabite women. The women tempted the Israelite men to worship their idol, the **Baal** of **Peor**. As a result, Yahweh punished the Israelites with a plague until Phinehas the priest killed a man who was still committing adultery. 4:3 p9ok rc://*/ta/man/translate/figs-metaphor הָלַךְ֙ אַחֲרֵ֣י 1 Here, **walked after** means “worshiped.” Moses is speaking of worshiping idols as if people were physically walking behind idols to follow them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “worshiped” 4:3 naji rc://*/ta/man/translate/figs-explicit הִשְׁמִיד֛⁠וֹ 1 The implication is that Yahweh **destroyed them** by killing them. You could include this information if that would be helpful to your readers. Alternate translation: “has killed them” 4:3 yl8h rc://*/ta/man/translate/figs-youcrowd מִ⁠קִּרְבֶּֽ⁠ךָ 1 Even though Moses is speaking to all of the Israelites, the pronoun **your** is singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. @@ -428,7 +428,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 4:5 v63r rc://*/ta/man/translate/figs-explicitinfo בָּאִ֥ים שָׁ֖מָּ⁠ה לְ⁠רִשְׁתָּֽ⁠הּ 1 The expression **going into to possess it** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “are going into to possess” 4:6 zr9k rc://*/ta/man/translate/figs-doublet וּ⁠שְׁמַרְתֶּם֮ וַ⁠עֲשִׂיתֶם֒ 1 The terms **keep** and **do** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “And you shall carefully do them” 4:6 fau5 rc://*/ta/man/translate/figs-declarative וּ⁠שְׁמַרְתֶּם֮ וַ⁠עֲשִׂיתֶם֒ 1 See the [book introduction](../front/intro.md) for more infromation about translating **shall**. Alternate translation: “And keep and do them” -4:6 ce6l rc://*/ta/man/translate/grammar-connect-logic-result כִּ֣י 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: “because” +4:6 ce6l rc://*/ta/man/translate/grammar-connect-logic-result כִּ֣י 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: “because” 4:6 bhy7 rc://*/ta/man/translate/figs-abstractnouns חָכְמַתְ⁠כֶם֙ וּ⁠בִ֣ינַתְ⁠כֶ֔ם 1 If your language does not use an abstract noun for the ideas of **wisdom** and **understanding**, you can express the same ideas in another way. Alternate translation: “is how you can act wisely and with understanding” 4:6 di77 rc://*/ta/man/translate/figs-doublet חָכְמַתְ⁠כֶם֙ וּ⁠בִ֣ינַתְ⁠כֶ֔ם & חָכָ֣ם וְ⁠נָב֔וֹן 1 The terms **wisdom** and **understanding** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “is your great wisdom … very wise” 4:6 f2rh rc://*/ta/man/translate/figs-idiom לְ⁠עֵינֵ֖י 1 Here, **in the eyes of** is an idiom for a person's opinion or evaluation. Moses speaks as if evaluating something were physically seeing it with one's **eyes**. 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: “in the evaluation of” @@ -455,14 +455,14 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 4:10 tkm7 rc://*/ta/man/translate/figs-youcrowd עָמַ֜דְתָּ & אֱלֹהֶי⁠ךָ֮ 1 Even though Moses is speaking about the Israelites and their ancestors, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 4:10 vcet rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֨י 1 Here, **face** represents someone’s presence. 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” 4:10 ivm8 rc://*/ta/man/translate/figs-explicit הַקְהֶל־לִ⁠י֙ אֶת־הָ⁠עָ֔ם 1 The implication is that Yahweh wants Moses to bring all the Israelite **people** to **Assemble** at Mount Sinai, where Yahweh will speak through a thunderstorm. You could include this information if that would be helpful to your readers. Alternate translation: “Tell the Israelite people to gather here” -4:10 onov rc://*/ta/man/translate/grammar-connect-logic-result אֲשֶׁ֨ר 2 The word translated as **that** 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: “so that” +4:10 onov rc://*/ta/man/translate/grammar-connect-logic-result אֲשֶׁ֨ר 2 The word translated as **that** 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: “so that” 4:11 wy4q rc://*/ta/man/translate/figs-metaphor תַּ֣חַת 1 Here **under** means “at the foot of.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “at the foot of” 4:11 t7n0 rc://*/ta/man/translate/figs-metaphor לֵ֣ב 1 Here the word **heart** means “middle.” Moses is speaking of the sky as if it had a heart in its middle. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the middle of” 4:12 ik93 rc://*/ta/man/translate/figs-explicit וּ⁠תְמוּנָ֛ה אֵינְ⁠כֶ֥ם רֹאִ֖ים 1 Here **form** means the visible form of a living being. You could include this information if that would be helpful to your readers. Alternate translation: “and you saw no visible form” 4:14 sge4 rc://*/ta/man/translate/figs-doublet חֻקִּ֖ים וּ⁠מִשְׁפָּטִ֑ים 1 The terms **statutes** and **judgments** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “important rules” 4:14 wod7 rc://*/ta/man/translate/grammar-connect-logic-goal לַ⁠עֲשֹׂתְ⁠כֶ֣ם 1 Here, **for** marks what follows as the goal or purpose of what comes before. Use a connector in your language that makes it clear that this is the purpose. 4:14 bdx7 rc://*/ta/man/translate/figs-explicitinfo בָּ⁠אָ֕רֶץ אֲשֶׁ֥ר אַתֶּ֛ם עֹבְרִ֥ים שָׁ֖מָּ⁠ה לְ⁠רִשְׁתָּֽ⁠הּ 1 The expression **the land which you are going over to possess it** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “in the land you will possess” -4:15 r8lb rc://*/ta/man/translate/grammar-connect-logic-result כִּ֣י 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: “this is because” +4:15 r8lb rc://*/ta/man/translate/grammar-connect-logic-result כִּ֣י 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: “this is because” 4:15 miaf rc://*/ta/man/translate/figs-explicit בְּ⁠י֗וֹם דִּבֶּ֨ר יְהוָ֧ה אֲלֵי⁠כֶ֛ם בְּ⁠חֹרֵ֖ב מִ⁠תּ֥וֹךְ הָ⁠אֵֽשׁ 1 Moses is referring to the events of [Exodus 19](Exo/19/01.md) when Yahweh spoke from Mount Sinai from a fire. The Israelite people were afraid of Yahweh and stood far away. 4:16 f5bb rc://*/ta/man/translate/figs-hypo פֶּ֨ן 1 Moses is using the word **lest** to introduce a hypothetical condition as a warning. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “in case” 4:16 ouuk rc://*/ta/man/translate/figs-explicit תַּשְׁחִת֔וּ⁠ן 1 Here, the term **act corruptly** means to sin or do wrong. You could include this information if that would be helpful to your readers. Alternate translation: “you sin” @@ -490,7 +490,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 4:23 ffm0 rc://*/ta/man/translate/figs-idiom אֶת־בְּרִ֤ית יְהוָה֙ אֱלֹ֣הֵי⁠כֶ֔ם אֲשֶׁ֥ר כָּרַ֖ת 1 To **cut** a **covenant** means to make a covenant. The phrase refers to ancient rituals around making covenants, illustrated in [Genesis 15](Gen/15/01). See the imagery and how you translated there. Alternate translation: “the covenant of Yahweh your God, which he made” 4:23 k54j rc://*/ta/man/translate/figs-explicit צִוְּ⁠ךָ֖ 1 Yahweh **commanded** the Israelites not to make idols. You could include this information if that would be helpful to your readers. Alternate translation: “has commanded you not to do” 4:23 q9m3 rc://*/ta/man/translate/figs-youcrowd צִוְּ⁠ךָ֖ & אֱלֹהֶֽי⁠ךָ 1 Even though Moses is speaking to all the Israelites, **you** and **your** are singular here. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. -4:24 fc5i rc://*/ta/man/translate/grammar-connect-logic-result כִּ֚י 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: “This is because” +4:24 fc5i rc://*/ta/man/translate/grammar-connect-logic-result כִּ֚י 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: “This is because” 4:24 z6c8 rc://*/ta/man/translate/figs-metaphor אֵ֥שׁ אֹכְלָ֖ה 1 Here Moses is speaking of Yahweh’s response, when he is jealous, as if it were **a devouring fire**. Yahweh will destroy anyone who disobeys him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “is a destroyer of people who disobey him just as a fire burns its fuel to ashes”\n 4:25 sw65 rc://*/ta/man/translate/figs-youcrowd תוֹלִ֤יד & אֱלֹהֶ֖י⁠ךָ 1 Even though Moses is speaking to a group of people, **you** and **your** are singular here. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 4:25 d5qj rc://*/ta/man/translate/figs-metaphor בָּנִים֙ וּ⁠בְנֵ֣י בָנִ֔ים 1 Here, **sons** means “children.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “children, and children of children” @@ -532,7 +532,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 4:32 pkpy rc://*/ta/man/translate/figs-metaphor שְׁאַל 1 Here the word **ask** means “think.” Moses is speaking as if asking questions about something were the same as thinking about it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “consider” 4:32 c553 rc://*/ta/man/translate/writing-politeness נָא֩ 1 The word translated as **please** here is a term used in polite requests. If it would be helpful for your readers, you could use an equivalent expression for making a polite request. 4:32 tg9v rc://*/ta/man/translate/figs-metonymy לְ⁠פָנֶ֗י⁠ךָ 1 Here, **face** represents the presence of a person and **before** here means "prior to." 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 your existence” -4:32 njz0 rc://*/ta/man/translate/figs-explicit הַ⁠יּוֹם֙ אֲשֶׁר֩ בָּרָ֨א אֱלֹהִ֤ים ׀ אָדָם֙ עַל־הָ⁠אָ֔רֶץ 1 Moses is referring to the events of [Genesis 1:27](Gen/01/27.md) when Yahweh created human beings, male and female, in his image. This was on the sixth day of creation. +4:32 njz0 rc://*/ta/man/translate/figs-explicit הַ⁠יּוֹם֙ אֲשֶׁר֩ בָּרָ֨א אֱלֹהִ֤ים ׀ אָדָם֙ עַל־הָ⁠אָ֔רֶץ 1 Moses is referring to the events of [Genesis 1:27](Gen/01/27.md) when Yahweh created human beings, male and female, in his image. This was on the sixth day of creation. 4:32 i0fo rc://*/ta/man/translate/grammar-collectivenouns אָדָם֙ 1 In this verse, the word **man** is singular in form, but it refers to all human beings as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “human beings” 4:32 vugi rc://*/ta/man/translate/figs-merism וּ⁠לְ⁠מִ⁠קְצֵ֥ה הַ⁠שָּׁמַ֖יִם וְ⁠עַד־קְצֵ֣ה הַ⁠שָּׁמָ֑יִם 1 Here, Moses is referring to all of the world 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: “and on all the earth” 4:32 kmtn rc://*/ta/man/translate/figs-explicit כַּ⁠דָּבָ֤ר הַ⁠גָּדוֹל֙ הַ⁠זֶּ֔ה 1 The term **a great thing** refers to the works that Yahweh did, which Moses mentions in the following verses. You could include this information if that would be helpful to your readers. Alternate translation: “as great a thing as what Yahweh did” @@ -605,7 +605,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 4:48 vyn6 rc://*/ta/man/translate/translate-names שִׂיאֹ֖ן & חֶרְמֽוֹן 1 The words **Sion** and **Hermon** are different names for the same mountain. The word **Sion** is another spelling of “Sirion” ([3:9](../03/09.md)). You could keep the same spelling for both occurrences if it would be clearer for your readers. For **Hermon**, see how you translated that name in [3:8](../03/08.md). 4:49 l26x rc://*/ta/man/translate/figs-idiom תַּ֖חַת אַשְׁדֹּ֥ת 1 The phrase **under the slopes of** means “at the base of” when referring to a mountain. 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. See how you translated this in [3:17](../03/17.md). 4:49 x6zf rc://*/ta/man/translate/translate-names הַ⁠פִּסְגָּֽה 1 The word **Pisgah** is the name of a mountain. See how you translated it in [3:17](../03/17.md). -5:intro xsp1 0 # Deuteronomy 5 General Notes\n\n## Structure and Formatting\n\n- vv.1-4: Moses reminds the Israelites that Yahweh made a covenant with them on Mount Sinai\n- vv. 5-21: Moses repeats the Ten Commandments\n- vv. 22-33: Moses reminds the Israelites that he spoke to Yahweh on their behalf because they feared Yahweh\n\nSome translations set each of the commandments in the list of Ten Commandments in 5:7–21 farther to the right on the page than the rest of the text. The ULT uses a separate paragraph for each commandment.\n\n## Special Concepts in this Chapter\n\n### Ten Commandments\n\nThis chapter repeats the words from Exodus 20, which are known as the Ten Commandments. It is important for the Israelites to obey these words as part of their covenant with Yahweh. Yahweh gave the Israelites the Ten Commandments on Mount Sinai after the Israelites left Egypt. The Ten Commandments are written on two stone tablets that are placed in the ark of the covenant. (See: [[rc://*/tw/dict/bible/other/tencommandments]] and [[rc://*/tw/dict/bible/kt/arkofthecovenant]]) \n\n\n### The Sabbath\nYahweh commands the Israelites to rest on the seventh day, known as the Sabbath. The rest reminds the Israelites that Yahweh rested on the seventh day of creation. The Sabbath also reminds the Israelites that they have rest because Yahweh rescued them from being slaves in Egypt, where they had no rest. (See: [[rc://*/tw/dict/bible/kt/sabbath]])\n\n## Other Translation Issues\n\n### “You”\n\nWhen Moses is addressing the Israelites, he uses both the singular and plural forms of “You.”\n\n- vv. 1-5: “You” and “your” are plural.\n- vv. 8-21: “You” and “your” are singular.\n- vv. 22-24: “You” and “your” are plural.\n- vv. 28: “You” and “your” are plural.\n- vv. 32-33: “You” and “your” are plural.\n\n(See: [[rc://*/ta/man/translate/writing-pronouns]] and [[rc://*/ta/man/translate/figs-youcrowd]]) +5:intro xsp1 0 # Deuteronomy 5 General Notes\n\n## Structure and Formatting\n\n- vv.1-4: Moses reminds the Israelites that Yahweh made a covenant with them on Mount Sinai\n- vv. 5-21: Moses repeats the Ten Commandments\n- vv. 22-33: Moses reminds the Israelites that he spoke to Yahweh on their behalf because they feared Yahweh\n\nSome translations set each of the commandments in the list of Ten Commandments in 5:7–21 farther to the right on the page than the rest of the text. The ULT uses a separate paragraph for each commandment.\n\n## Special Concepts in this Chapter\n\n### Ten Commandments\n\nThis chapter repeats the words from Exodus 20, which are known as the Ten Commandments. It is important for the Israelites to obey these words as part of their covenant with Yahweh. Yahweh gave the Israelites the Ten Commandments on Mount Sinai after the Israelites left Egypt. The Ten Commandments are written on two stone tablets that are placed in the ark of the covenant. (See: [[rc://*/tw/dict/bible/other/tencommandments]] and [[rc://*/tw/dict/bible/kt/arkofthecovenant]])\n\n### The Sabbath\nYahweh commands the Israelites to rest on the seventh day, known as the Sabbath. The rest reminds the Israelites that Yahweh rested on the seventh day of creation. The Sabbath also reminds the Israelites that they have rest because Yahweh rescued them from being slaves in Egypt, where they had no rest. (See: [[rc://*/tw/dict/bible/kt/sabbath]])\n\n## Other Translation Issues\n\n### “You”\n\nWhen Moses is addressing the Israelites, he uses both the singular and plural forms of “You.”\n\n- vv. 1-5: “You” and “your” are plural.\n- vv. 8-21: “You” and “your” are singular.\n- vv. 22-24: “You” and “your” are plural.\n- vv. 28: “You” and “your” are plural.\n- vv. 32-33: “You” and “your” are plural.\n\n(See: [[rc://*/ta/man/translate/writing-pronouns]] and [[rc://*/ta/man/translate/figs-youcrowd]]) 5:1 zd9l rc://*/ta/man/translate/figs-metaphor וַ⁠יִּקְרָ֣א מֹשֶׁה֮ אֶל־כָּל־יִשְׂרָאֵל֒ 1 Here the word **called** means “summoned.” The writer is speaking as if calling someone is the same as summoning them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Then Moses commanded all Israel to come” 5:1 kvw4 rc://*/ta/man/translate/figs-metonymy יִשְׂרָאֵל֒ & יִשְׂרָאֵל֙ 1 Here **Israel** refers to all the Israelites. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternative translation: “the Israelites … Israelites” 5:1 d5qb rc://*/ta/man/translate/writing-quotations וַ⁠יֹּ֣אמֶר 1 Here, the phrase **and said** introduces direct speech. Moses is beginning his second speech to the Israelites. Consider natural ways of doing that in your own language. @@ -626,7 +626,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 5:5 ia47 rc://*/ta/man/translate/grammar-connect-logic-result כִּ֤י 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: “This is because” 5:5 l82u rc://*/ta/man/translate/figs-metonymy מִ⁠פְּנֵ֣י 1 Here, **face** represents the presence of something. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “of the presence of” 5:5 fihv rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹֽר 1 Here, the word **saying** introduces direct speech. Consider natural ways of doing that in your own language. -5:6 nwcg rc://*/ta/man/translate/figs-explicit 0 In this verse, Yahweh is referring to the events of [Exodus 1-14](Exo/01/01.md), when Yahweh did amazing things so that the Israelites could leave Egypt. +5:6 nwcg rc://*/ta/man/translate/figs-explicit 0 In this verse, Yahweh is referring to the events of [Exodus 1-14](Exo/01/01.md), when Yahweh did amazing things so that the Israelites could leave Egypt. 5:6 dav1 rc://*/ta/man/translate/writing-pronouns אֱלֹהֶ֔י⁠ךָ & הוֹצֵאתִ֛י⁠ךָ 1 Yahweh is speaking directly to Moses, so the pronouns **you** and **your** are singular in this verse and in the rest of Yahweh’s speech. See chapter introduction for more information. 5:6 fbu5 rc://*/ta/man/translate/figs-metaphor מִ⁠בֵּ֥ית עֲבָדִֽים 1 Yahweh speaks of Egypt as if it were a **house** where people keep **slaves**. See how you translated this in [Exodus 13:3](Exo/13/03.md). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from the place where you were slaves” 5:7 pa85 0 Alternate translation: “You must not worship any other gods besides me” @@ -640,7 +640,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 5:9 qj4w rc://*/ta/man/translate/figs-gendernotations אָב֧וֹת עַל־בָּנִ֛ים 1 Although the terms **fathers** and **sons** are masculine, Yahweh is 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: “parents on the children” 5:9 fsfp rc://*/ta/man/translate/figs-ellipsis עַל־בָּנִ֛ים וְ⁠עַל־שִׁלֵּשִׁ֥ים וְ⁠עַל־רִבֵּעִ֖ים 1 Yahweh is leaving out some of the words that in many languages a sentence would need in order to be complete. Here, **generation** is implied by **sons**, therefore **third** and **fourth** refers to the grandchildren and great-grandchildren. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “on the sons down to the third and fourth generations of” 5:9 d9fs rc://*/ta/man/translate/translate-ordinal וְ⁠עַל־שִׁלֵּשִׁ֥ים וְ⁠עַל־רִבֵּעִ֖ים 1 If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “and on generations 3 and 4 of” -5:10 zxf7 rc://*/ta/man/translate/figs-abstractnouns וְ⁠עֹ֥שֶׂה חֶ֖סֶד לַֽ⁠אֲלָפִ֑ים לְ⁠אֹהֲבַ֖⁠י וּ⁠לְ⁠שֹׁמְרֵ֥י מִצְוֹתָֽי׃ס 1 If your language does not use an abstract noun for the idea of **faithfulness**, you can express the same idea with the words “faithfully” or “faithful.” Alternate translation: “But I faithfully love the thousands who are lovers of me and keepers of my commandments.” +5:10 zxf7 rc://*/ta/man/translate/figs-abstractnouns וְ⁠עֹ֥שֶׂה חֶ֖סֶד לַֽ⁠אֲלָפִ֑ים לְ⁠אֹהֲבַ֖⁠י וּ⁠לְ⁠שֹׁמְרֵ֥י מִצְוֹתָֽי׃ס 1 If your language does not use an abstract noun for the idea of **faithfulness**, you can express the same idea with the words “faithfully” or “faithful.” Alternate translation: “But I faithfully love the thousands who are lovers of me and keepers of my commandments.” 5:10 rq8x rc://*/ta/man/translate/figs-ellipsis לַֽ⁠אֲלָפִ֑ים 1 Yahweh is leaving out some of the words that in many languages a sentence would need in order to be complete. “Generations” is implied by the previous verse. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “to a thousand generations” 5:10 xq3j rc://*/ta/man/translate/figs-metonymy לַֽ⁠אֲלָפִ֑ים 1 Here, **thousands** could mean: (1) “forever,” that is, “to all descendants forever.” Alternate translation: “to every generation” (2) a number too many to count. Alternate translation: “to innumerable people” 5:11 kd28 rc://*/ta/man/translate/figs-explicit לֹ֥א תִשָּׂ֛א & אֲשֶׁר־יִשָּׂ֥א 1 Here **lift up** means “use” or “say.” This includes invoking Yahweh’s name, making a claim to him, attempting to manipulate him, or misrepresenting him. A broad word should be used in translation of this term. Alternate translation: “Do not use … he who uses” @@ -792,7 +792,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 6:24-25 ye68 rc://*/ta/man/translate/figs-hypo וַ⁠יְצַוֵּ֣⁠נוּ יְהוָ֗ה לַ⁠עֲשׂוֹת֙ אֶת־כָּל־הַ⁠חֻקִּ֣ים הָ⁠אֵ֔לֶּה לְ⁠יִרְאָ֖ה אֶת־יְהוָ֣ה אֱלֹהֵ֑י⁠נוּ לְ⁠ט֥וֹב לָ֨⁠נוּ֙ כָּל־הַ⁠יָּמִ֔ים לְ⁠חַיֹּתֵ֖⁠נוּ כְּ⁠הַ⁠יּ֥וֹם הַ⁠זֶּֽה & וּ⁠צְדָקָ֖ה תִּֽהְיֶה־לָּ֑⁠נוּ כִּֽי־נִשְׁמֹ֨ר לַ⁠עֲשׂ֜וֹת אֶת־כָּל־הַ⁠מִּצְוָ֣ה הַ⁠זֹּ֗את לִ⁠פְנֵ֛י יְהוָ֥ה אֱלֹהֵ֖י⁠נוּ כַּ⁠אֲשֶׁ֥ר צִוָּֽ⁠נוּ 1 Moses is suggesting that this is a hypothetical condition, that the Israelites will only receive these benefits if they obey Yahweh’s commandments. Use a natural form in your language for introducing a situation that could happen. It may be helpful to reword these verses so that the conditional statement is clear. Alternate translation: “If we keep doing all these commandments before the face of Yahweh our God as he has commanded us, to fear Yahweh our God, then it will be for good to us all of the days, to keep us alive as this day, and it will be righteousness to us” 6:25 kzjx rc://*/ta/man/translate/figs-abstractnouns וּ⁠צְדָקָ֖ה תִּֽהְיֶה־לָּ֑⁠נוּ 1 If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea in another way. Alternate translation: “And Yahweh will consider us as righteous” 6:25 p4b1 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֛י 1 Here, **face** represents the presence of 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: “before” -7:intro y1wn 0 # Deuteronomy 7 General Notes\n\n## Structure and Formatting\n- vv. 1-11: Moses reminds the Israelites that they belong to Yahweh because of their covenant with him.\n- vv. 12-26: Blessings for obedience\n\n## Special Concepts in this Chapter\n\n### “You must completely destroy them”\nThe people of Canaan worshiped idols and did other things that were abominations to Yahweh. Since the Israelites had a special relationship with Yahweh, Yahweh used Israel to punish these nations for their idolatry by destroying them completely. Yahweh wanted the Israelites to live differently than those nations. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/mercy]])\n\n### Abrahamic Covenant\n\nThis chapter references parts of the covenant Yahweh made with Abraham. Yahweh promised Abraham that he would have very many descendants. The Israelites are the descendants of Abraham, so Yahweh repeats his promise to them in Deuteronomy, telling them that they will prosper and increase their population if they obey him. (See: [[rc://*/tw/dict/bible/kt/covenant]] and [[rc://*/tw/dict/bible/kt/faithful]])\n\n\n## Other Potential Translation Difficulties in this Chapter\n\n +7:intro y1wn 0 # Deuteronomy 7 General Notes\n\n## Structure and Formatting\n- vv. 1-11: Moses reminds the Israelites that they belong to Yahweh because of their covenant with him.\n- vv. 12-26: Blessings for obedience\n\n## Special Concepts in this Chapter\n\n### “You must completely destroy them”\nThe people of Canaan worshiped idols and did other things that were abominations to Yahweh. Since the Israelites had a special relationship with Yahweh, Yahweh used Israel to punish these nations for their idolatry by destroying them completely. Yahweh wanted the Israelites to live differently than those nations. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/mercy]])\n\n### Abrahamic Covenant\n\nThis chapter references parts of the covenant Yahweh made with Abraham. Yahweh promised Abraham that he would have very many descendants. The Israelites are the descendants of Abraham, so Yahweh repeats his promise to them in Deuteronomy, telling them that they will prosper and increase their population if they obey him. (See: [[rc://*/tw/dict/bible/kt/covenant]] and [[rc://*/tw/dict/bible/kt/faithful]])\n\n## Other Potential Translation Difficulties in this Chapter\n\n 7:1 xz3t rc://*/ta/man/translate/figs-youcrowd יְבִֽיאֲ⁠ךָ֙ & אֱלֹהֶ֔י⁠ךָ & אַתָּ֥ה & מִ⁠פָּנֶ֡י⁠ךָ & מִמֶּֽ⁠ךָּ 1 Even though Moses is speaking to all the Israelites, **you** and **your** are singular from this verse to [verse 3](../07/03.md). If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 7:1 zv16 rc://*/ta/man/translate/figs-go יְבִֽיאֲ⁠ךָ֙ 1 In a context such as this, your language might say “takes” instead of **brings**. Alternate translation: “takes you” 7:1 jj4t rc://*/ta/man/translate/figs-explicitinfo הָ⁠אָ֕רֶץ אֲשֶׁר־אַתָּ֥ה בָא־שָׁ֖מָּ⁠ה לְ⁠רִשְׁתָּ֑⁠הּ 1 The expression **the land which you are going into to possess it** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “the land which you are going to possess” @@ -818,7 +818,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 7:6 uqx6 rc://*/ta/man/translate/figs-metonymy עַל־פְּנֵ֥י הָ⁠אֲדָמָֽה 1 Here, **face** represents the surface of the earth and everything that exists 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: “are anywhere on the earth” 7:7 if5m rc://*/ta/man/translate/grammar-connect-logic-contrast לֹ֣א & כִּֽי 1 Moses uses the words **not** and **for** here to indicate a strong contrast. Yahweh could have chosen a numerous people group, but he did not do that. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “not for the reason … but rather,” 7:7 o06l rc://*/ta/man/translate/figs-hyperbole אַתֶּ֥ם הַ⁠מְעַ֖ט מִ⁠כָּל־הָ⁠עַמִּֽים 1 Moses says **fewest of all the peoples** here as an extreme statement for emphasis. The Israelites were most likely not the smallest people group. Moses means that they were insignificant compared to other people groups. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “you were insignificant compared to the other peoples” -7:8 zl86 rc://*/ta/man/translate/grammar-connect-logic-result כִּי֩ 1 The word translated as **but** 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: “since” +7:8 zl86 rc://*/ta/man/translate/grammar-connect-logic-result כִּי֩ 1 The word translated as **but** 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: “since” 7:8 l7na rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹ֣תֵי⁠כֶ֔ם 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your predecessors” 7:8 j4hq rc://*/ta/man/translate/figs-metonymy בְּ⁠יָ֣ד חֲזָקָ֑ה & מִ⁠יַּ֖ד 1 Here, the word **hand** represents power. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “with mighty strength … from the control of” 7:8 xtl5 rc://*/ta/man/translate/figs-metaphor מִ⁠בֵּ֣ית עֲבָדִ֔ים 1 Moses speaks of the nation of Egypt as if it were a **house** where people keep **slaves**. See how you translated this in [Exodus 13:3](Exo/13/03.md). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from the place where you were slaves” @@ -852,7 +852,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 7:16 myix rc://*/ta/man/translate/figs-metaphor וְ⁠אָכַלְתָּ֣ 1 Here **consume** means “completely destroy.” Moses is speaking of conquering a people group as if a person were eating food. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And you shall exterminate” 7:16 xbj2 rc://*/ta/man/translate/figs-explicit נֹתֵ֣ן לָ֔⁠ךְ 1 Here **give** means “allow to conquer.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “will cause you to defeat” 7:16 aia1 rc://*/ta/man/translate/figs-metonymy לֹא־תָחֹ֥ס עֵֽינְ⁠ךָ֖ עֲלֵי⁠הֶ֑ם 1 Here **eye** represents the act of seeing. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “do not allow what you see to cause you to pity them” -7:16 aoch rc://*/ta/man/translate/grammar-connect-logic-result כִּֽי 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: “because” +7:16 aoch rc://*/ta/man/translate/grammar-connect-logic-result כִּֽי 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: “because” 7:16 yvn8 rc://*/ta/man/translate/figs-metaphor מוֹקֵ֥שׁ ה֖וּא לָֽ⁠ךְ 1 Moses is speaking of someone worshiping idols as if they were an animal caught in a hunter’s **snare**. Moses is saying that idolatry leads to certain destruction, just like a trapped animal faces destruction. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “it will be like a snare for you because you will keep on serving their gods” 7:17 t4z5 rc://*/ta/man/translate/figs-hypo כִּ֤י תֹאמַר֙ 1 Moses is using the word **If** to introduce a hypothetical situation to encourage the Israelites. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “You might say” 7:17 bsr6 rc://*/ta/man/translate/figs-idiom תֹאמַר֙ בִּ⁠לְבָ֣בְ⁠ךָ֔ 1 Here, **say in your heart** is an idiom that means “think” or “say to yourself.” 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: “you say to yourself” @@ -893,14 +893,14 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 7:25 k5r7 rc://*/ta/man/translate/figs-hypo פֶּ֚ן 1 Moses is using the word **lest** to introduce a hypothetical condition as a warning for a negative consequence. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “in case” 7:25 su6c rc://*/ta/man/translate/figs-metaphor תִּוָּקֵ֣שׁ בּ֔⁠וֹ 1 The gold or silver on the idols could cause the people to start worshiping them because the precious metals are attractive. Moses compares idol worship to a trap because it is very difficult to stop once you start worshiping idols. If it would be helpful in your language, you could state the meaning plainly. See how you translated this concept in [verse 16](../07/16.md). Alternate translation: “you start worshiping the idols and cannot stop” 7:25 vdp1 rc://*/ta/man/translate/figs-activepassive תִּוָּקֵ֣שׁ בּ֔⁠וֹ 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: “it entraps you” -7:25 z31g rc://*/ta/man/translate/grammar-connect-logic-result כִּ֧י 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: “because” +7:25 z31g rc://*/ta/man/translate/grammar-connect-logic-result כִּ֧י 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: “because” 7:26 zmsj rc://*/ta/man/translate/figs-youcrowd וְ⁠לֹא־תָבִ֤יא & בֵּיתֶ֔⁠ךָ וְ⁠הָיִ֥יתָ & תְּשַׁקְּצֶ֛⁠נּוּ & תְּֽתַעֲבֶ֖⁠נּוּ 1 Even though Moses is speaking to all the Israelites, **you**, **your**, and the command **bring** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 7:26 leby rc://*/ta/man/translate/figs-explicit תֽוֹעֵבָה֙ 1 Here, the specific type of **abomination** that Moses is referring to is an idol. You could include this information if that would be helpful to your readers. Alternate translation: “any abomination of an idol” 7:26 hmcx rc://*/ta/man/translate/figs-activepassive וְ⁠הָיִ֥יתָ חֵ֖רֶם 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: “and God curses you” 7:26 b8dp rc://*/ta/man/translate/figs-doublet שַׁקֵּ֧ץ ׀ תְּשַׁקְּצֶ֛⁠נּוּ וְ⁠תַעֵ֥ב ׀ תְּֽתַעֲבֶ֖⁠נּוּ 1 The terms **detest** and **abhor** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “You shall completely and utterly detest it” 7:26 eeub rc://*/ta/man/translate/figs-reduplication שַׁקֵּ֧ץ ׀ תְּשַׁקְּצֶ֛⁠נּוּ וְ⁠תַעֵ֥ב ׀ תְּֽתַעֲבֶ֖⁠נּוּ 1 The phrases **Detesting, you shall detest it** and **abhorring, you shall abhor it** translate verbs that are repeated for emphasis. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. 7:26 xs75 rc://*/ta/man/translate/grammar-connect-logic-result כִּי 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: “since” -8:intro w4zj 0 # Deuteronomy 8 General Notes\n\n\n## Outline\n- vv. 1-10: Moses reminds the Israelites of Yahweh’s provision for them in the desert\n- vv. 11-20: Moses warns the Israelites to remember Yahweh\n\n\n## Structure\n\n\n\n## Special Concepts in this Chapter\n\n### Forgetting\n\n\nMoses reminds the living Israelites about all the miracles that Yahweh did for them to bring them out of Egypt and survive in the wilderness. In the wilderness, the Israelites complained and grumbled. It was easy for them to forget what Yahweh did for them and disobey Yahweh. As a result, Yahweh punished that generation by causing them to die in the wilderness without entering the land. The living Israelites are the children of that generation. Moses is warning them not to make the same mistakes as their parents did. (See: [[rc://*/tw/dict/bible/kt/Israel]])\n\n## Other Possible Translation Issues in this Chapter\n\n### “You”\n\nWhen Moses is addressing the Israelites, he uses both the singular and plural forms of “You.”\n\n- vv. 1: See notes.\n- vv. 2-19: “You” and “your” are singular.\n- vv. 20: “you” and “your” are plural.\n\n(See: [[rc://*/ta/man/translate/writing-pronouns]] and [[rc://*/ta/man/translate/figs-youcrowd]]) +8:intro w4zj 0 # Deuteronomy 8 General Notes\n\n## Outline\n- vv. 1-10: Moses reminds the Israelites of Yahweh’s provision for them in the desert\n- vv. 11-20: Moses warns the Israelites to remember Yahweh\n\n## Structure\n\n## Special Concepts in this Chapter\n\n### Forgetting\n\nMoses reminds the living Israelites about all the miracles that Yahweh did for them to bring them out of Egypt and survive in the wilderness. In the wilderness, the Israelites complained and grumbled. It was easy for them to forget what Yahweh did for them and disobey Yahweh. As a result, Yahweh punished that generation by causing them to die in the wilderness without entering the land. The living Israelites are the children of that generation. Moses is warning them not to make the same mistakes as their parents did. (See: [[rc://*/tw/dict/bible/kt/Israel]])\n\n## Other Possible Translation Issues in this Chapter\n\n### “You”\n\nWhen Moses is addressing the Israelites, he uses both the singular and plural forms of “You.”\n\n- vv. 1: See notes.\n- vv. 2-19: “You” and “your” are singular.\n- vv. 20: “you” and “your” are plural.\n\n(See: [[rc://*/ta/man/translate/writing-pronouns]] and [[rc://*/ta/man/translate/figs-youcrowd]]) 8:1 uosi rc://*/ta/man/translate/figs-youcrowd מְצַוְּ⁠ךָ֛ 1 Even though Moses is speaking to all the Israelites, **you** is singular here. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 8:1 rbf2 rc://*/ta/man/translate/figs-declarative תִּשְׁמְר֣וּ⁠ן 1 See the [book introduction](../front/intro.md) for more infromation about translating **shall**. Alternate translation: “Keep” 8:1 s002 rc://*/ta/man/translate/grammar-connect-logic-result לְמַ֨עַן 1 Here, **so that** marks what follows as the goal or purpose of what comes before. Use a connector in your language that makes it clear that this is the purpose. @@ -1014,12 +1014,12 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 9:9 f7i3 rc://*/ta/man/translate/figs-synecdoche לֶ֚חֶם 1 Here, **bread** represents all food. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “food” 9:10 e2t6 rc://*/ta/man/translate/figs-activepassive כְּתֻבִ֖ים בְּ⁠אֶצְבַּ֣ע אֱלֹהִ֑ים 1 If your language does not use the passive form **written**, you could state this in active form or in another way that is natural in your language. Alternate translation: “on which the finger of God wrote” 9:10 ozko rc://*/ta/man/translate/figs-explicit כְּתֻבִ֖ים בְּ⁠אֶצְבַּ֣ע אֱלֹהִ֑ים 1 The implication is that it was God who wrote on the stone, not Moses. You could include this information if that would be helpful to your readers. Alternate translation: “written by the finger of God himself” -9:10 hv86 rc://*/ta/man/translate/figs-explicit כְּֽ⁠כָל־הַ⁠דְּבָרִ֡ים אֲשֶׁ֣ר דִּבֶּר֩ יְהוָ֨ה עִמָּ⁠כֶ֥ם בָּ⁠הָ֛ר מִ⁠תּ֥וֹךְ הָ⁠אֵ֖שׁ בְּ⁠י֥וֹם הַ⁠קָּהָֽל 1 This refers to the events of [Exodus 19](Exo/19/01.md), when the Israelites gathered at the base of Mount Sinai while Moses went to the top. There, Yahweh told Moses all the commandments from a fire at the top of Mount Sinai. Alternate translation: “was according to all the words that Yahweh spoke to you from the fire on the top of the mountain while you were gathered at the base of the mountain” -9:11 a75b rc://*/ta/man/translate/writing-newevent וַ⁠יְהִ֗י 1 Moses is using the word translated as **And it happened** to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. Alternate translation: “Then” +9:10 hv86 rc://*/ta/man/translate/figs-explicit כְּֽ⁠כָל־הַ⁠דְּבָרִ֡ים אֲשֶׁ֣ר דִּבֶּר֩ יְהוָ֨ה עִמָּ⁠כֶ֥ם בָּ⁠הָ֛ר מִ⁠תּ֥וֹךְ הָ⁠אֵ֖שׁ בְּ⁠י֥וֹם הַ⁠קָּהָֽל 1 This refers to the events of [Exodus 19](Exo/19/01.md), when the Israelites gathered at the base of Mount Sinai while Moses went to the top. There, Yahweh told Moses all the commandments from a fire at the top of Mount Sinai. Alternate translation: “was according to all the words that Yahweh spoke to you from the fire on the top of the mountain while you were gathered at the base of the mountain” +9:11 a75b rc://*/ta/man/translate/writing-newevent וַ⁠יְהִ֗י 1 Moses is using the word translated as **And it happened** to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. Alternate translation: “Then” 9:11 je7x rc://*/ta/man/translate/figs-possession לֻח֥וֹת הַ⁠בְּרִֽית 1 Here, Moses is using the possessive form to describe **the tablets** on which Yahweh wrote **the covenant**, specifically, the words of the Ten Commandments. If your language would not use the possessive form for this, you could use an equivalent expression to describe a tablet with writing on it. Alternate translation: “the tablets that had the words of the covenant on them” 9:12 pf05 rc://*/ta/man/translate/figs-quotesinquotes וַ⁠יֹּ֨אמֶר יְהוָ֜ה אֵלַ֗⁠י ק֣וּם רֵ֤ד מַהֵר֙ מִ⁠זֶּ֔ה כִּ֚י שִׁחֵ֣ת עַמְּ⁠ךָ֔ אֲשֶׁ֥ר הוֹצֵ֖אתָ מִ⁠מִּצְרָ֑יִם סָ֣רוּ מַהֵ֗ר מִן־הַ⁠דֶּ֨רֶךְ֙ אֲשֶׁ֣ר צִוִּיתִ֔⁠ם עָשׂ֥וּ לָ⁠הֶ֖ם מַסֵּכָֽה 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 Yahweh commanded me to leave the mountain because you had turned aside from his path and made a cast figure for yourselves” 9:12 h3vr rc://*/ta/man/translate/figs-explicit מִ⁠זֶּ֔ה 1 This refers to the top of Mount Sinai, where Yahweh told Moses the commandments. You could include this information if that would be helpful to your readers. Alternate translation: “from the top of this mountain” -9:12 pkli rc://*/ta/man/translate/grammar-connect-logic-result כִּ֚י 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: “since” +9:12 pkli rc://*/ta/man/translate/grammar-connect-logic-result כִּ֚י 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: “since” 9:12 wp08 rc://*/ta/man/translate/figs-possession עַמְּ⁠ךָ֔ 1 Here Yahweh is using the possessive form to describe the **people** that Moses leads. If your language would not use the possessive form for this, you could use a comparable expression to describe leadership. Alternate translation: “the people whom you oversee” 9:12 n8p5 rc://*/ta/man/translate/figs-explicit שִׁחֵ֣ת 1 Here, the term **acted corruptly** means "sinned" or "did wrong." You could include this information if that would be helpful to your readers. Alternate translation: “have transgressed” 9:12 ce69 rc://*/ta/man/translate/figs-metaphor סָ֣רוּ מַהֵ֗ר מִן־הַ⁠דֶּ֨רֶךְ֙ אֲשֶׁ֣ר צִוִּיתִ֔⁠ם 1 Here Yahweh is speaking of commandments as if they were a **path** and saying that disobeying commandments is like turning aside from that path. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “They have quickly disobeyed my commands” @@ -1048,7 +1048,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 9:18 rbix rc://*/ta/man/translate/figs-synecdoche לֶ֚חֶם 1 Here, **bread** represents all food. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “food” 9:18 cw8a rc://*/ta/man/translate/figs-idiom בְּ⁠עֵינֵ֥י 1 Here, **in the eyes of** is an idiom for someone's opinion or evaluation. 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: “in the evaluation of” 9:18 a42t rc://*/ta/man/translate/figs-explicit לְ⁠הַכְעִיסֽ⁠וֹ 1 This does not mean that the Israelites provoked Yahweh to anger on purpose, but rather, that their actions provoked Yahweh to anger. You could include this information if it would be helpful for your readers. Alternate translation: “which provoked him to anger” -9:19 v2ao rc://*/ta/man/translate/grammar-connect-logic-result כִּ֣י 1 The word translated as **For** indicates that what follows is a reason for Moses prostrating himself in the previous verse. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “But” +9:19 v2ao rc://*/ta/man/translate/grammar-connect-logic-result כִּ֣י 1 The word translated as **For** indicates that what follows is a reason for Moses prostrating himself in the previous verse. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “But” 9:19 mt8f rc://*/ta/man/translate/figs-metonymy מִ⁠פְּנֵ֤י 1 Here, **face** represents the presence of something. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “of” 9:19 i9wj rc://*/ta/man/translate/figs-doublet הָ⁠אַף֙ וְ⁠הַ֣⁠חֵמָ֔ה 1 The terms **nose** and **heat** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “the extreme anger” 9:19 qh16 rc://*/ta/man/translate/figs-metonymy הָ⁠אַף֙ 1 Here, **nose** represents anger. If it would be helpful in your language, you could use a body part from your language that is associated with anger or state the meaning plainly. Alternate translation: “the rage” @@ -1090,7 +1090,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 9:29 vfxd rc://*/ta/man/translate/figs-go הוֹצֵ֨אתָ֙ 1 In a context such as this, your language might say “took” instead of **brought**. Alternate translation: “you took out” 9:29 roqq rc://*/ta/man/translate/figs-doublet בְּ⁠כֹחֲ⁠ךָ֣ הַ⁠גָּדֹ֔ל וּ⁠בִֽ⁠זְרֹעֲ⁠ךָ֖ הַ⁠נְּטוּיָֽה 1 The terms **great power** and **outstretched arm** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “by your amazing acts” 9:29 rw92 rc://*/ta/man/translate/figs-metonymy וּ⁠בִֽ⁠זְרֹעֲ⁠ךָ֖ הַ⁠נְּטוּיָֽה 1 Here, **arm** refers to Yahweh’s power. Moses speaks of God stretching out his **arm** as if it were a demonstration of supernatural power. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and by your awesome deeds” -10:intro ceg6 0 # Deuteronomy 10 General Notes\n\n\n## Outline\n- vv. 1-5: Yahweh writes the commandments on stone tablets again\n- vv. 6-7: Aaron dies and the priesthood continues\n- vv. 8-9: the special role of the Levites\n- vv. 10-11: Yahweh listens to Moses and does not destroy the Israelites\n- vv. 12-22: Moses encourages the Israelites to obey Yahweh\n\n## Structure and Formatting\n\nThis chapter is a continuation of the previous chapter.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “You”\n\nWhen Moses is addressing the Israelites, he uses both the singular and plural forms of “you.”\n\n- v. 10: “You” is singular.\n- vv. 12-14: “You” and “your” are singular.\n- vv. 15: See note.\n- vv. 17-19: “You” and “your” are plural.\n- vv. 20-22: “You” and “your” are singular.\n\n(See: [[rc://*/ta/man/translate/writing-pronouns]] and [[rc://*/ta/man/translate/figs-youcrowd]]) +10:intro ceg6 0 # Deuteronomy 10 General Notes\n\n## Outline\n- vv. 1-5: Yahweh writes the commandments on stone tablets again\n- vv. 6-7: Aaron dies and the priesthood continues\n- vv. 8-9: the special role of the Levites\n- vv. 10-11: Yahweh listens to Moses and does not destroy the Israelites\n- vv. 12-22: Moses encourages the Israelites to obey Yahweh\n\n## Structure and Formatting\n\nThis chapter is a continuation of the previous chapter.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “You”\n\nWhen Moses is addressing the Israelites, he uses both the singular and plural forms of “you.”\n\n- v. 10: “You” is singular.\n- vv. 12-14: “You” and “your” are singular.\n- vv. 15: See note.\n- vv. 17-19: “You” and “your” are plural.\n- vv. 20-22: “You” and “your” are singular.\n\n(See: [[rc://*/ta/man/translate/writing-pronouns]] and [[rc://*/ta/man/translate/figs-youcrowd]]) 10:1 y2d7 rc://*/ta/man/translate/figs-explicit בָּ⁠עֵ֨ת הַ⁠הִ֜וא 1 This refers to the end of the 40 days and 40 nights when Moses fasted on the mountain. You could include this information if it would be helpful for your readers. Alternate translation: “After I finished praying and fasting” 10:1 sa1t rc://*/ta/man/translate/figs-ellipsis כָּ⁠רִ֣אשֹׁנִ֔ים 1 Moses is leaving 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: “like the first tablets of stone” 10:1 gyhg rc://*/ta/man/translate/translate-ordinal כָּ⁠רִ֣אשֹׁנִ֔ים 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “like the earlier” @@ -1150,7 +1150,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 10:16 rq4g rc://*/ta/man/translate/figs-declarative וּ⁠מַלְתֶּ֕ם 1 See the [book introduction](../front/intro.md) for more infromation about translating **shall**. Alternate translation: “And circumcise” 10:16 fxc1 rc://*/ta/man/translate/figs-metonymy לְבַבְ⁠כֶ֑ם 1 Here, **heart** refers to a person’s will or their desire to do something. In this case, the desire is to fear Yahweh. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “your wills” 10:16 caiu rc://*/ta/man/translate/figs-idiom וְ⁠עָ֨רְפְּ⁠כֶ֔ם לֹ֥א תַקְשׁ֖וּ 1 Here, **stiffen your necks** is an idiom that means “be stubborn” and “be rebellious.” The image comes from an animal that does not want to go the way his master is trying to direct him. 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 do not be hard-hearted” or “and do not be rebellious” -10:17 tbk1 rc://*/ta/man/translate/grammar-connect-logic-result כִּ֚י 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: “Do these things because” +10:17 tbk1 rc://*/ta/man/translate/grammar-connect-logic-result כִּ֚י 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: “Do these things because” 10:17 d6f4 rc://*/ta/man/translate/figs-explicit אֱלֹהֵ֣י הָֽ⁠אֱלֹהִ֔ים 1 This does not mean that other gods worship Yahweh. Moses means that Yahweh is the one true God. Be sure that this distinction is clear in your translation. Alternate translation: “the one true God” 10:17 m7kg rc://*/ta/man/translate/figs-doublet הָ⁠אֵ֨ל הַ⁠גָּדֹ֤ל הַ⁠גִּבֹּר֙ 1 The terms **great** and **mighty** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “the very mighty God” 10:17 grna rc://*/ta/man/translate/figs-idiom לֹא־יִשָּׂ֣א פָנִ֔ים 1 Here, **lift up a face** is an idiom that means “be partial to someone.” 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: “does not play favorites” or “judges everyone fairly” @@ -1159,7 +1159,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 10:18 em76 rc://*/ta/man/translate/grammar-collectivenouns יָת֖וֹם וְ⁠אַלְמָנָ֑ה וְ⁠אֹהֵ֣ב גֵּ֔ר לָ֥⁠תֶת ל֖⁠וֹ 1 The words **fatherless, widow**, and **foreigner** represent everyone in those groups in general, not one particular fatherless person, widow, or foreigner. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “for anyone who is fatherless or a widow, and he loves all foreigners, giving to them” 10:18 fjrx rc://*/ta/man/translate/figs-synecdoche לֶ֥חֶם 1 Here, **bread** represents all food. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “food” 10:19 tr94 rc://*/ta/man/translate/figs-genericnoun הַ⁠גֵּ֑ר 1 The word **foreigner** represents all foreigners in general, not one particular foreigner. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “any foreigner” -10:19 luze rc://*/ta/man/translate/grammar-connect-logic-result כִּֽי 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: “since” +10:19 luze rc://*/ta/man/translate/grammar-connect-logic-result כִּֽי 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: “since” 10:20 rd6z rc://*/ta/man/translate/figs-infostructure אֶת־יְהוָ֧ה אֱלֹהֶ֛י⁠ךָ תִּירָ֖א אֹת֣⁠וֹ תַעֲבֹ֑ד וּ⁠ב֣⁠וֹ תִדְבָּ֔ק וּ⁠בִ⁠שְׁמ֖⁠וֹ תִּשָּׁבֵֽעַ 1 If it would be more natural in your language, you could change the phrasing to emphasize that the Israelites should worship only Yahweh. See how you translated a similar verse in [6:13](../06/13.md). Alternate translation: “It is Yahweh your God and no one else whom you shall fear; it is he alone whom you shall worship, and it is to him whom you shall cling, and it is by his name only that you shall swear” 10:20 dkgw rc://*/ta/man/translate/figs-yousingular אֱלֹהֶ֛י⁠ךָ תִּירָ֖א & תַעֲבֹ֑ד & תִדְבָּ֔ק & תִּשָּׁבֵֽעַ 1 Even though Moses is speaking to all the Israelites, **you** and **your** are singular from this verse to [verse 22](../10/22.md). Moses is speaking to the Israelites as if they were all one person. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 10:20 zn42 rc://*/ta/man/translate/figs-metaphor וּ⁠ב֣⁠וֹ תִדְבָּ֔ק 1 Here Moses is speaking of having a good relationship with Yahweh as if that meant clinging **to him**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and with him you shall maintain a good relationship” @@ -1173,7 +1173,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 10:22 fl9x rc://*/ta/man/translate/figs-metonymy נֶ֔פֶשׁ 1 Here, **souls** represents human lives. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “people” 10:22 mbn0 rc://*/ta/man/translate/grammar-connect-logic-contrast וְ⁠עַתָּ֗ה 1 Moses uses the word **now** here to indicate a strong contrast between how many Israelites there were when the Israelites first went to Egypt and how many Israelites there are at the time of this speech. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “Yet” 10:22 hh5t rc://*/ta/man/translate/figs-simile כְּ⁠כוֹכְבֵ֥י הַ⁠שָּׁמַ֖יִם לָ⁠רֹֽב 1 Here Moses compares the number of Israelites to the **number** of **the stars of the heavens**. He uses this to emphasize that Yahweh has blessed the Israelites so they had many children and increased in population. If it would be helpful in your language, you could make it clear that Moses is referring to many people and many stars. Alternate translation: “as many as the many stars of heaven” -11:intro ifg3 0 # Deuteronomy 11 General Notes\n\n## Structure and Formatting\n\n### Deuteronomy 11 Outline\n- vv. 1-7: Moses wants the Israelites to obey Yahweh because of his miracles\n- vv. 8-15: Blessings for obedience\n- vv. 16-17: Warnings for disobedience\n- vv. 18-25: The importance of Yahweh’s words\n- vv. 26-32: Instructions on the blessings and curses\n\n## Special Concepts in this Chapter\n\n### Placing Yahweh’s words on one’s arms, forehead, and doorposts\n[Verses 18-20](../11/18.md) command the Israelites to always remember Yahweh’s words. There are different understandings of these commands. Some Jewish traditions interpret these verses as meaning that the Israelites should physically write copies of the law. Others believe that the command is to memorize and cherish the law. Translators should be careful to translate the passage as it is, without implying one interpretation or the other in their translation.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “You”\n\nWhen Moses is addressing the Israelites, he uses both the singular and plural forms of “you.”\n\n- v. 1: “You” and “your” are singular.\n- vv. 2-9: “You” and “your” are plural.\n- v. 10: See note.\n- vv. 11-13: “You” and “your” are plural.\n- vv. 14-15: “You” and “your” are singular.\n- vv. 16-18: “You” and “your” are plural.\n- vv. 19-20: See notes.\n- vv. 21-28: “You” and “your” are plural.\n- v. 29: “You” and “your” are singular.\n- vv. 31-32: “You” and “your” are plural.\n\n\n(See: [[rc://*/ta/man/translate/writing-pronouns]] and [[rc://*/ta/man/translate/figs-youcrowd]]) +11:intro ifg3 0 # Deuteronomy 11 General Notes\n\n## Structure and Formatting\n\n### Deuteronomy 11 Outline\n- vv. 1-7: Moses wants the Israelites to obey Yahweh because of his miracles\n- vv. 8-15: Blessings for obedience\n- vv. 16-17: Warnings for disobedience\n- vv. 18-25: The importance of Yahweh’s words\n- vv. 26-32: Instructions on the blessings and curses\n\n## Special Concepts in this Chapter\n\n### Placing Yahweh’s words on one’s arms, forehead, and doorposts\n[Verses 18-20](../11/18.md) command the Israelites to always remember Yahweh’s words. There are different understandings of these commands. Some Jewish traditions interpret these verses as meaning that the Israelites should physically write copies of the law. Others believe that the command is to memorize and cherish the law. Translators should be careful to translate the passage as it is, without implying one interpretation or the other in their translation.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “You”\n\nWhen Moses is addressing the Israelites, he uses both the singular and plural forms of “you.”\n\n- v. 1: “You” and “your” are singular.\n- vv. 2-9: “You” and “your” are plural.\n- v. 10: See note.\n- vv. 11-13: “You” and “your” are plural.\n- vv. 14-15: “You” and “your” are singular.\n- vv. 16-18: “You” and “your” are plural.\n- vv. 19-20: See notes.\n- vv. 21-28: “You” and “your” are plural.\n- v. 29: “You” and “your” are singular.\n- vv. 31-32: “You” and “your” are plural.\n\n(See: [[rc://*/ta/man/translate/writing-pronouns]] and [[rc://*/ta/man/translate/figs-youcrowd]]) 11:1 wvr1 rc://*/ta/man/translate/figs-youcrowd וְ⁠אָ֣הַבְתָּ֔ & אֱלֹהֶ֑י⁠ךָ וְ⁠שָׁמַרְתָּ֣ 1 Even though Moses is speaking to all the Israelites, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 11:1 e1ef rc://*/ta/man/translate/figs-declarative וְ⁠אָ֣הַבְתָּ֔ & וְ⁠שָׁמַרְתָּ֣ 1 See the [book introduction](../front/intro.md) for more infromation about translating **shall**. Alternate translation: “And love … and keep” 11:1 l1p6 rc://*/ta/man/translate/figs-explicit מִשְׁמַרְתּ֗⁠וֹ 1 The implication is that Yahweh wants the Israelites to carry out the obligations that Yahweh has commanded them to do. You could include this information if that would be helpful to your readers. Alternate translation: “the obligations that he gave you” @@ -1216,7 +1216,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 11:9 h376 rc://*/ta/man/translate/figs-metaphor תַּאֲרִ֤יכוּ יָמִים֙ 1 If the Israelites obey Yahweh, they will **prolong** the **days** when they live on the land. Moses is speaking of time as if it were something over which man could exercise control, to prolong it. You could include this information if it would be helpful for your readers. Alternate translation: “you may dwell continuosly” 11:9 xc4c rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֵי⁠כֶ֛ם 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your predecessors” 11:9 gfv3 rc://*/ta/man/translate/figs-idiom אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּ⁠דְבָֽשׁ 1 See how you translated this in [6:3](../06/03.md). -11:10 k7s4 rc://*/ta/man/translate/figs-youcrowd אַתָּ֤ה & תִּזְרַע֙ אֶֽת־זַרְעֲ⁠ךָ֔ וְ⁠הִשְׁקִ֥יתָ בְ⁠רַגְלְ⁠ךָ֖ 1 Even though Moses is speaking to all the Israelites, **you** and **your** are singular here. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation.\r\n +11:10 k7s4 rc://*/ta/man/translate/figs-youcrowd אַתָּ֤ה & תִּזְרַע֙ אֶֽת־זַרְעֲ⁠ךָ֔ וְ⁠הִשְׁקִ֥יתָ בְ⁠רַגְלְ⁠ךָ֖ 1 Even though Moses is speaking to all the Israelites, **you** and **your** are singular here. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation.\n 11:10 gsqu rc://*/ta/man/translate/figs-explicit אֶֽת־זַרְעֲ⁠ךָ֔ 1 Here, **seed** refers literally to the seeds used in farming. You could include this information if that would be helpful to your readers. Alternate translation: “your crops” 11:10 nbu8 rc://*/ta/man/translate/figs-metonymy וְ⁠הִשְׁקִ֥יתָ בְ⁠רַגְלְ⁠ךָ֖ 1 The word **foot** refers to hard work. In Egypt, workers would use their feet to turn a water wheel that would water the fields. 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 labored just to water the fields” 11:10 kfl7 rc://*/ta/man/translate/figs-idiom כְּ⁠גַ֥ן הַ⁠יָּרָֽק 1 Here, **garden of herbs** refers to a vegetable garden. If it would be helpful for your readers, you could state the meaning plainly. Alternate translation: “vegetable garden” @@ -1284,7 +1284,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 11:26 d2d5 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵי⁠כֶ֖ם 1 Here, **faces** represents the presence of people. 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 you” 11:26 a8kb rc://*/ta/man/translate/figs-explicit בְּרָכָ֖ה וּ⁠קְלָלָֽה 1 The implication is that the Israelites have a choice between obedience and disobedience. If the Israelites obey Yahweh, then they will receive a **blessing**, and if they disobey, they will receive the **curse** of Yahweh’s punishment. You could include this information if that would be helpful to your readers. Alternate translation: “the choice to receive a blessing or a curse from Yahweh” 11:28 ei5p rc://*/ta/man/translate/figs-metaphor וְ⁠סַרְתֶּ֣ם מִן־הַ⁠דֶּ֔רֶךְ 1 Here, **turn aside** means to disobey or stop following. Moses is speaking of Yahweh’s commandments as if they were **way** that one could walk on and disobedience as turning aside from that way. 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 disobey the commands” -11:29 nu8z rc://*/ta/man/translate/figs-youcrowd יְבִֽיאֲ⁠ךָ֙ & אֱלֹהֶ֔י⁠ךָ & אַתָּ֥ה & וְ⁠נָתַתָּ֤ה 1 Even though Moses is speaking to all the Israelites, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation.\r\n\n +11:29 nu8z rc://*/ta/man/translate/figs-youcrowd יְבִֽיאֲ⁠ךָ֙ & אֱלֹהֶ֔י⁠ךָ & אַתָּ֥ה & וְ⁠נָתַתָּ֤ה 1 Even though Moses is speaking to all the Israelites, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation.\n\n 11:29 zsz3 rc://*/ta/man/translate/figs-metaphor וְ⁠נָתַתָּ֤ה אֶת־הַ⁠בְּרָכָה֙ עַל־הַ֣ר גְּרִזִ֔ים וְ⁠אֶת־הַ⁠קְּלָלָ֖ה עַל־הַ֥ר עֵיבָֽל 1 The **blessing** and the **curse** are spoken of as if they were objects that one could **set** on a mountain. Moses means that the Israelites will remind themselves of the consequences of obedience or disobedience while some of them are on each mountain. If it would be helpful in your language, you could state the meaning plainly, as modeled by the UST. 11:29 t5wj rc://*/ta/man/translate/translate-names הַ֣ר גְּרִזִ֔ים & הַ֥ר עֵיבָֽל 1 These are names of mountains on the west side of the Jordan River. 11:30 k2bv rc://*/ta/man/translate/figs-rquestion הֲ⁠לֹא־הֵ֜מָּה בְּ⁠עֵ֣בֶר הַ⁠יַּרְדֵּ֗ן אַֽחֲרֵי֙ דֶּ֚רֶךְ מְב֣וֹא הַ⁠שֶּׁ֔מֶשׁ בְּ⁠אֶ֨רֶץ֙ הַֽ⁠כְּנַעֲנִ֔י הַ⁠יֹּשֵׁ֖ב בָּ⁠עֲרָבָ֑ה מ֚וּל הַ⁠גִּלְגָּ֔ל אֵ֖צֶל אֵלוֹנֵ֥י מֹרֶֽה 1 The Israelites are on the eastern side of the Jordan River. Moses uses a question to remind the people where these mountains are located. If it would be helpful in your language, you could express this question as a statement, as modeled by the UST. @@ -1294,7 +1294,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 11:31 ke82 rc://*/ta/man/translate/figs-infostructure כִּ֤י אַתֶּם֙ עֹבְרִ֣ים אֶת־הַ⁠יַּרְדֵּ֔ן לָ⁠בֹא֙ לָ⁠רֶ֣שֶׁת אֶת־הָ⁠אָ֔רֶץ אֲשֶׁר־יְהוָ֥ה אֱלֹהֵי⁠כֶ֖ם נֹתֵ֣ן לָ⁠כֶ֑ם וִֽ⁠ירִשְׁתֶּ֥ם אֹתָ֖⁠הּ וִֽ⁠ישַׁבְתֶּם־בָּֽ⁠הּ 1 If less repetition of phrases would be more natural in your language, you could simplify these phrases. Alternate translation: “For you are crossing over the Jordan to posses the land that Yahweh your God is giving to you, and you will live in it” 11:32 h7se לִ⁠פְנֵי⁠כֶ֖ם 1 Here, **faces** represents the presence of people. 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 you” 11:32 jh1q rc://*/ta/man/translate/figs-metaphor אָנֹכִ֛י נֹתֵ֥ן לִ⁠פְנֵי⁠כֶ֖ם 1 Moses is speaking of Yahweh’s **statutes** and **ordinances** as if they were objects that could be **set** on the ground. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I am telling you” -12:intro mt76 0 # Deuteronomy 12 General Notes\n\n\n## Outline\n- vv. 1-28: Yahweh will choose one place for worship in the land\n- vv. 29-32: Warnings against idolatry\n\n## Special Concepts in this Chapter\n\n### Covenant with Moses\n\nThis chapter is a continuation of the covenant Yahweh made with Moses. The reasons for these food restrictions are not always known.(See: [[rc://*/tw/dict/bible/kt/covenant]] and [[rc://*/ta/man/translate/figs-explicit]])\n\n### Israel and Yahweh\n\nIn the ancient Near East, when nations conquered other nations, they often added the gods of the conquered nation into the collection of gods they worshiped. It was rare to worship only one God. Israel was to be known for worshiping Yahweh and Yahweh alone. (See: [[rc://*/tw/dict/bible/kt/falsegod]])\n\n## Other Possible Translation Issues in this Chapter\n\n### Words for the Law\n\n- statutes\n- ordinances\n- judgments\nMoses uses several words to refer to the law that Yahweh commanded the Israelites to obey. It is unclear what the differences are between these terms. If your language has different terms for the law, you could use them here to differentiate between the different Hebrew words. (See: [[rc://*/ta/man/translate/translate-unknown]])\n\n### “You”\n\nVerses 1-12: You is plural unless otherwise noted.\nVerses 13-32: You is singular\nMoses wants each individual to obey the law for themselves.\n\n### “The Place Yahweh your God will choose”\n\nMoses refers to the future place where the temple will be built as “the place Yahweh your God will choose for his name to dwell there” or “the place Yahweh your God will choose it.” These phrases emphasize that Yahweh decides how and where the Israelites must worship him. The wording of these phrases might be unnatural in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “the place Yahweh your God will set his name” or “the place Yahweh your God will choose”\n(See: [[rc://*/tw/dict/bible/kt/temple]] and [[rc://*/ta/man/translate/figs-explicitinfo]]) +12:intro mt76 0 # Deuteronomy 12 General Notes\n\n## Outline\n- vv. 1-28: Yahweh will choose one place for worship in the land\n- vv. 29-32: Warnings against idolatry\n\n## Special Concepts in this Chapter\n\n### Covenant with Moses\n\nThis chapter is a continuation of the covenant Yahweh made with Moses. The reasons for these food restrictions are not always known.(See: [[rc://*/tw/dict/bible/kt/covenant]] and [[rc://*/ta/man/translate/figs-explicit]])\n\n### Israel and Yahweh\n\nIn the ancient Near East, when nations conquered other nations, they often added the gods of the conquered nation into the collection of gods they worshiped. It was rare to worship only one God. Israel was to be known for worshiping Yahweh and Yahweh alone. (See: [[rc://*/tw/dict/bible/kt/falsegod]])\n\n## Other Possible Translation Issues in this Chapter\n\n### Words for the Law\n\n- statutes\n- ordinances\n- judgments\nMoses uses several words to refer to the law that Yahweh commanded the Israelites to obey. It is unclear what the differences are between these terms. If your language has different terms for the law, you could use them here to differentiate between the different Hebrew words. (See: [[rc://*/ta/man/translate/translate-unknown]])\n\n### “You”\n\nVerses 1-12: You is plural unless otherwise noted.\nVerses 13-32: You is singular\nMoses wants each individual to obey the law for themselves.\n\n### “The Place Yahweh your God will choose”\n\nMoses refers to the future place where the temple will be built as “the place Yahweh your God will choose for his name to dwell there” or “the place Yahweh your God will choose it.” These phrases emphasize that Yahweh decides how and where the Israelites must worship him. The wording of these phrases might be unnatural in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “the place Yahweh your God will set his name” or “the place Yahweh your God will choose”\n(See: [[rc://*/tw/dict/bible/kt/temple]] and [[rc://*/ta/man/translate/figs-explicitinfo]]) 12:1 u1wn rc://*/ta/man/translate/figs-declarative תִּשְׁמְר֣וּ⁠ן 1 See the [book introduction](../front/intro.md) for more information about translating **shall**. Alternate translation: “you must keep” 12:1 bb6r rc://*/ta/man/translate/figs-idiom כָּל־הַ⁠יָּמִ֔ים אֲשֶׁר־אַתֶּ֥ם חַיִּ֖ים עַל־הָ⁠אֲדָמָֽה 1 Here, **all the days that you live on the earth** is an idiom that means “for as long as you live.” 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: “as long as you live” 12:2 agzn rc://*/ta/man/translate/figs-reduplication אַבֵּ֣ד תְּ֠אַבְּדוּ⁠ן 1 The words **Destroying, you shall destroy** translate verbs that are repeated for emphasis. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. If your language does not repeat words for emphasis, you could use a different word for intensifying a verb. Alternate translation: “You shall surely destroy” @@ -1321,7 +1321,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 12:8 lsm2 rc://*/ta/man/translate/figs-exclusive אֲנַ֧חְנוּ 1 Moses is using the pronoun **we** to refer to himself and all the Israelites, so use the inclusive form of that word if your language marks that distinction. If the change in pronoun from “you” to **we** would be confusing for your readers, you could use the second-person pronoun here. Alternate translation: “you” 12:8 pn42 rc://*/ta/man/translate/figs-genericnoun אִ֖ישׁ 1 The word **man** represents all people in general, not one particular man. If it would be helpful in your language, you could use a more natural expression and change the following pronouns to fit. Alternate translation: “each person doing” 12:8 g6dg rc://*/ta/man/translate/figs-idiom בְּ⁠עֵינָֽי⁠ו 1 Here, **in his eyes** is an idiom for a person's opinion or evaluation. Moses speaks as if evaluating something were physically seeing it with one's **eyes**. 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: “according to his own evaluation” -12:9 w9a7 rc://*/ta/man/translate/grammar-connect-logic-result כִּ֥י 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: “since” +12:9 w9a7 rc://*/ta/man/translate/grammar-connect-logic-result כִּ֥י 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: “since” 12:9 b2t6 rc://*/ta/man/translate/figs-hendiadys אֶל־הַ⁠מְּנוּחָה֙ וְ⁠אֶל־הַֽ⁠נַּחֲלָ֔ה 1 The two words **rest** and **inheritance** express a single idea. The word **rest** tells what it their lives will be like when the Israelites live in the land that is their **inheritance**. If it would be more natural in your language, you could express this meaning in a different way. Alternate translation: “to the land of your inheritance where you will rest” 12:9 d8re rc://*/ta/man/translate/figs-abstractnouns הַ⁠מְּנוּחָה֙ 1 If your language does not use an abstract noun for the idea behind the word **the rest**, you can express the same idea with a comparable phrase. Alternate translation: “the land where you will live without having to fight” 12:9 lx2i rc://*/ta/man/translate/figs-youcrowd אֱלֹהֶ֖י⁠ךָ & לָֽ⁠ךְ 1 Even though Moses is speaking to a group of people, **you** and **your** are singular here. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. @@ -1335,7 +1335,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 12:12 m7is rc://*/ta/man/translate/figs-metonymy בְּ⁠שַֽׁעֲרֵי⁠כֶ֔ם 1 Here, **gates** represents the border of a town or city. Anyone who was inside the gates was part of the community. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “is within your community” 12:12 d42i rc://*/ta/man/translate/figs-explicit כִּ֣י אֵ֥ין ל֛⁠וֹ חֵ֥לֶק וְ⁠נַחֲלָ֖ה אִתְּ⁠כֶֽם 1 As explained in [Numbers 18:21-25](Num/18/21.md), the Levites received and enjoyed the tithes from the rest of the Israelites. Since the tithe is their **inheritance**, Yahweh did not allot any land to them. You could include this information if it would be helpful for your readers. Alternate translation: “because Yahweh gave the tithe to them and they have no allotment of land” 12:12 b6hq rc://*/ta/man/translate/figs-genericnoun ל֛⁠וֹ 1 The word **he** represents any Levite in general, not one particular Levite. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “a Levite” -12:13 atq1 rc://*/ta/man/translate/figs-youcrowd הִשָּׁ֣מֶר לְ⁠ךָ֔ & תַּעֲלֶ֖ה עֹלֹתֶ֑י⁠ךָ & תִּרְאֶֽה 1 From this verse to the end of the chapter, **you**, **your**, and the command forms are singular. Moses is still speaking to all of the Israelites. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. See the [chapter introduction](../12/intro.md) for more information. +12:13 atq1 rc://*/ta/man/translate/figs-youcrowd הִשָּׁ֣מֶר לְ⁠ךָ֔ & תַּעֲלֶ֖ה עֹלֹתֶ֑י⁠ךָ & תִּרְאֶֽה 1 From this verse to the end of the chapter, **you**, **your**, and the command forms are singular. Moses is still speaking to all of the Israelites. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. See the [chapter introduction](../12/intro.md) for more information. 12:13 q449 rc://*/ta/man/translate/figs-hypo פֶּֽן 1 Moses is using the word **lest** to introduce a hypothetical condition as a warning for a negative consequence. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “in case” 12:13 drj5 rc://*/ta/man/translate/figs-metaphor תִּרְאֶֽה 1 Here **see** means “desire.” Moses is speaking of seeing something as if it were desiring it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you desire” 12:14 tu2l rc://*/ta/man/translate/grammar-connect-logic-contrast כִּ֣י אִם 1 Moses uses the word **except** here to indicate a strong contrast between where the Israelites might want to offer sacrifices and the one place that Yahweh commands them to offer sacrifices. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “rather” @@ -1415,7 +1415,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 12:31 tgsf rc://*/ta/man/translate/figs-explicit כֵ֔ן 1 Here the word **thus** refers to the ways the other nations worship their gods. Moses is forbidding the Israelites from worshiping Yahweh in those ways. You could include this information if that would be helpful to your readers. Alternate translation: “as the other nations do” 12:31 oug3 rc://*/ta/man/translate/grammar-connect-logic-result כִּי֩ 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: “because” or "since" 12:31 ckft rc://*/ta/man/translate/figs-infostructure כָּל־תּוֹעֲבַ֨ת יְהוָ֜ה אֲשֶׁ֣ר שָׂנֵ֗א עָשׂוּ֙ לֵ⁠אלֹ֣הֵי⁠הֶ֔ם 1 If it would be more natural in your language, you could reword these phrases so that the subject and verb are clear. Alternate translation: “they have done for their gods every abomination which Yahweh hates” -13:intro e2ze 0 # Deuteronomy 13 General Notes\n\n\nThis chapter continues Moses’ second speech, which began in [Chapter 5](../05/01.md). \n\n## Chapter 13 Outline\n- vv. 1-11: Execute idol worshipers\n- vv. 12-18: Destroy cities where idol worshipers live\n\n## Special Concepts in this Chapter\n\n### False prophecy\n\nVerses 1-11 discuss false prophets and people who practice divination. These are people who claim that their message comes from Yahweh, but they encourage people to worship idols instead of Yahweh. (See: [[rc://*/tw/dict/bible/kt/false-prophet]] and [[rc://*/tw/dict/bible/kt/divination]])\n\n### Abominations\n\nAnything that is sinful or ceremonially impure according to the law is called an **abomination** in this chapter. The sinful things include people who worship idols, items used for idol worship, and anything associated with idolatry. (See: [[rc://*/tw/dict/bible/kt/detest]] and [[rc://*/tw/dict/bible/kt/wicked]])\n\n## Other Possible Translation Issues in this Chapter\n\n### “You”\n\nEven though Moses is speaking to all of the Israelites, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. \n(See: [[rc://*/ta/man/translate/figs-youcrowd]])\n\n### Hypothetical conditions\n\nMoses is addressing situations that could occur in the future and giving instructions for the Israelites to follow if those situations occur. In your translation, be sure to use phrases that show that Moses is talking about hypothetical situations, not promising that something will happen in the future. (See: [[rc://*/ta/man/translate/figs-hypo]] and [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]]) +13:intro e2ze 0 # Deuteronomy 13 General Notes\n\nThis chapter continues Moses’ second speech, which began in [Chapter 5](../05/01.md). \n\n## Chapter 13 Outline\n- vv. 1-11: Execute idol worshipers\n- vv. 12-18: Destroy cities where idol worshipers live\n\n## Special Concepts in this Chapter\n\n### False prophecy\n\nVerses 1-11 discuss false prophets and people who practice divination. These are people who claim that their message comes from Yahweh, but they encourage people to worship idols instead of Yahweh. (See: [[rc://*/tw/dict/bible/kt/false-prophet]] and [[rc://*/tw/dict/bible/kt/divination]])\n\n### Abominations\n\nAnything that is sinful or ceremonially impure according to the law is called an **abomination** in this chapter. The sinful things include people who worship idols, items used for idol worship, and anything associated with idolatry. (See: [[rc://*/tw/dict/bible/kt/detest]] and [[rc://*/tw/dict/bible/kt/wicked]])\n\n## Other Possible Translation Issues in this Chapter\n\n### “You”\n\nEven though Moses is speaking to all of the Israelites, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. \n(See: [[rc://*/ta/man/translate/figs-youcrowd]])\n\n### Hypothetical conditions\n\nMoses is addressing situations that could occur in the future and giving instructions for the Israelites to follow if those situations occur. In your translation, be sure to use phrases that show that Moses is talking about hypothetical situations, not promising that something will happen in the future. (See: [[rc://*/ta/man/translate/figs-hypo]] and [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]]) 13:1 v8gm rc://*/ta/man/translate/figs-hypo כִּֽי 1 Moses is using the word **If** to introduce a hypothetical condition as a warning against idolatry. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “Should it happen that” 13:1 nwsz rc://*/ta/man/translate/figs-explicit חֹלֵ֣ם חֲל֑וֹם 1 Here, **dreamer of dreams** means someone who interprets the meaning of dreams. If your language would not use the possessive form for this, you could use a word in your language that describes someone who interprets dreams or omens. Alternate translation: “fortune-teller” 13:1 ei8s rc://*/ta/man/translate/figs-metaphor יָק֤וּם 1 Here, **arises** means “appears.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “appears” @@ -1492,7 +1492,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 13:18 zgj9 rc://*/ta/man/translate/figs-metonymy בְּ⁠קוֹל֙ יְהוָ֣ה אֱלֹהֶ֔י⁠ךָ 1 Here, **voice** represents the words that Yahweh spoke, which include his commands. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “to what Yahweh your God says” 13:18 zvzg rc://*/ta/man/translate/figs-abstractnouns הַ⁠יָּשָׁ֔ר 1 If your language does not use an abstract noun for the idea of **right**, you could express the same idea in another way. Alternate translation: “good acts” 13:18 gjk4 rc://*/ta/man/translate/figs-idiom בְּ⁠עֵינֵ֖י 1 Here, **in the eyes of** is an idiom for one's opinion or evaluation. Moses speaks as if evaluating something were physically seeing it with one's **eyes**. 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: “according to the judgment of” -14:intro epl7 0 # Deuteronomy 14 General Notes\n\n## Structure and Formatting\n\nThis chapter continues Moses’ second speech, which began in Chapter 4.\n\n- vv. 1-2: Commands for mourning practices\n- vv. 3-10: Clean and unclean creatures\n\n## Special concepts in this chapter\n\n### Law of Moses\n\nThis chapter is part of the law of Moses, which is part of the covenant Yahweh made with Moses. Yahweh will enable the Israelites to live on the land if they obey his commands. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### Clean animals\n\nThere are animals which the law considered to be clean and unclean. The people were not allowed to eat the unclean animals. Scholars are uncertain about the reasons for the animals to be considered to be clean or unclean. The result of these food restrictions was a nation that was different than the nations surrounding it. (See: [[rc://*/tw/dict/bible/kt/clean]])\n\n## Other Potential Translation Issues in This Chapter\n\n### “You”\n\nMoses is speaking to all the Israelites, so all forms of the second person pronouns “you” and “your” are plural in this chapter unless otherwise specified. Use the plural form in your translation if your language marks that distinction. (See: [[rc://*/ta/man/translate/figs-yousingular]] and [[rc://*/ta/man/translate/writing-pronouns]])\n\n### Types of living creatures\n\nThis chapter discusses which living creatures are permissible for the Israelites to eat. It is unclear which specific creatures some of the Hebrew terms refer to, but the general categories of these creatures are explained in the notes. Additionally, your readers may not be familiar with many of these creatures. In your translation, you could use broad categories of animals, such as fish, birds of prey, and cattle. Or, you could use the names of similar creatures in your area as the ones mentioned in this chapter. (See: [[rc://*/ta/man/translate/translate-unknown]])\n\n### “The Place Yahweh your God will choose”\r\n\r\nMoses refers to the future place where the temple will be built as “the place Yahweh your God will choose for his name to dwell there” or “the place Yahweh your God will choose it.” These phrases emphasize that Yahweh decides how and where the Israelites must worship him. The wording of these phrases might be unnatural in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “the place Yahweh your God will set his name” or “the place Yahweh your God will choose”\r\n(See: [[rc://*/tw/dict/bible/kt/temple]] and [[rc://*/ta/man/translate/figs-explicitinfo]]) +14:intro epl7 0 # Deuteronomy 14 General Notes\n\n## Structure and Formatting\n\nThis chapter continues Moses’ second speech, which began in Chapter 4.\n\n- vv. 1-2: Commands for mourning practices\n- vv. 3-10: Clean and unclean creatures\n\n## Special concepts in this chapter\n\n### Law of Moses\n\nThis chapter is part of the law of Moses, which is part of the covenant Yahweh made with Moses. Yahweh will enable the Israelites to live on the land if they obey his commands. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### Clean animals\n\nThere are animals which the law considered to be clean and unclean. The people were not allowed to eat the unclean animals. Scholars are uncertain about the reasons for the animals to be considered to be clean or unclean. The result of these food restrictions was a nation that was different than the nations surrounding it. (See: [[rc://*/tw/dict/bible/kt/clean]])\n\n## Other Potential Translation Issues in This Chapter\n\n### “You”\n\nMoses is speaking to all the Israelites, so all forms of the second person pronouns “you” and “your” are plural in this chapter unless otherwise specified. Use the plural form in your translation if your language marks that distinction. (See: [[rc://*/ta/man/translate/figs-yousingular]] and [[rc://*/ta/man/translate/writing-pronouns]])\n\n### Types of living creatures\n\nThis chapter discusses which living creatures are permissible for the Israelites to eat. It is unclear which specific creatures some of the Hebrew terms refer to, but the general categories of these creatures are explained in the notes. Additionally, your readers may not be familiar with many of these creatures. In your translation, you could use broad categories of animals, such as fish, birds of prey, and cattle. Or, you could use the names of similar creatures in your area as the ones mentioned in this chapter. (See: [[rc://*/ta/man/translate/translate-unknown]])\n\n### “The Place Yahweh your God will choose”\n\nMoses refers to the future place where the temple will be built as “the place Yahweh your God will choose for his name to dwell there” or “the place Yahweh your God will choose it.” These phrases emphasize that Yahweh decides how and where the Israelites must worship him. The wording of these phrases might be unnatural in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “the place Yahweh your God will set his name” or “the place Yahweh your God will choose”\n(See: [[rc://*/tw/dict/bible/kt/temple]] and [[rc://*/ta/man/translate/figs-explicitinfo]]) 14:1 c6vr rc://*/ta/man/translate/figs-metaphor בָּנִ֣ים 1 Here, **sons** means chosen and beloved people. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “are beloved people belonging to” 14:1 u1l8 rc://*/ta/man/translate/translate-symaction לֹ֣א תִתְגֹּֽדְד֗וּ 1 The other people groups living in the land would cut themselves with sharp objects when they mourned the dead. 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: “Do not split your skin with sharp objects in mourning” 14:1 qkn4 rc://*/ta/man/translate/translate-symaction וְ⁠לֹֽא־תָשִׂ֧ימוּ קָרְחָ֛ה בֵּ֥ין עֵינֵי⁠כֶ֖ם 1 The other people groups living in the land would shave the hair at the front of their heads when they mourned the dead. 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 do not cut off the hair on your forehead in mourning” @@ -1545,7 +1545,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 14:21 nfkd rc://*/ta/man/translate/figs-youcrowd בִּ⁠שְׁעָרֶ֜י⁠ךָ & תִּתְּנֶ֣נָּ⁠ה & אַתָּ֔ה & אֱלֹהֶ֑י⁠ךָ לֹֽא־תְבַשֵּׁ֥ל 1 Even though Moses is speaking to a group of people, **you**, **your**, and the command forms are singular here. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 14:21 h0tx rc://*/ta/man/translate/figs-metonymy בִּ⁠שְׁעָרֶ֜י⁠ךָ 1 Here, **gates** represents the border of a town or city. Anyone who was inside the gates was part of the community. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “is within your community” 14:21 xdpq rc://*/ta/man/translate/figs-ellipsis מָכֹר֙ 1 Moses is leaving 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: “sell it” -14:21 zo8g rc://*/ta/man/translate/grammar-connect-logic-result כִּ֣י 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: “This is because” +14:21 zo8g rc://*/ta/man/translate/grammar-connect-logic-result כִּ֣י 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: “This is because” 14:22 oimi rc://*/ta/man/translate/figs-youcrowd תְּעַשֵּׂ֔ר & זַרְעֶ֑⁠ךָ 1 Even though Moses is speaking to a group of people, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 14:22 yq3a rc://*/ta/man/translate/figs-reduplication עַשֵּׂ֣ר תְּעַשֵּׂ֔ר 1 Moses is repeating the verb **tithe** 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 shall surely tithe” 14:22 nfuq rc://*/ta/man/translate/figs-possession תְּבוּאַ֣ת זַרְעֶ֑⁠ךָ 1 Here, Moses is using the possessive form to describe all the crops that a planted **seed** would **produce**. If your language would not use the possessive form for this, you could use an equivalent expression. Alternate translation: “the harvest” @@ -1830,9 +1830,9 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 17:16 wsr8 rc://*/ta/man/translate/figs-metaphor לֹא־יַרְבֶּה & הַרְבּ֣וֹת 1 Here, **multiply** means “acquire a large number of.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he shall not keep acquiring more and more … he may acquire more and more” 17:16 abwz rc://*/ta/man/translate/figs-explicit וְ⁠לֹֽא־יָשִׁ֤יב אֶת־הָ⁠עָם֙ מִצְרַ֔יְמָ⁠ה לְמַ֖עַן הַרְבּ֣וֹת ס֑וּס 1 This could mean that the king must not: (1) send people to Egypt to buy horses for him. Alternate translation: “to buy more horses for him” (2) sell Israelites to Egypt in exchange for horses. Alternate translation: “in exchange for horses for him” 17:16 pr1w rc://*/ta/man/translate/figs-quotesinquotes וַֽ⁠יהוָה֙ אָמַ֣ר לָ⁠כֶ֔ם לֹ֣א תֹסִפ֗וּ⁠ן לָ⁠שׁ֛וּב בַּ⁠דֶּ֥רֶךְ הַ⁠זֶּ֖ה עֽוֹד 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation, as modeled by the UST. -17:16 sc0j rc://*/ta/man/translate/figs-explicitinfo לֹ֣א תֹסִפ֗וּ⁠ן לָ⁠שׁ֛וּב בַּ⁠דֶּ֥רֶךְ הַ⁠זֶּ֖ה עֽוֹד 1 The expression **no longer turn that way again** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “You will not return that way again”\r\n +17:16 sc0j rc://*/ta/man/translate/figs-explicitinfo לֹ֣א תֹסִפ֗וּ⁠ן לָ⁠שׁ֛וּב בַּ⁠דֶּ֥רֶךְ הַ⁠זֶּ֖ה עֽוֹד 1 The expression **no longer turn that way again** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “You will not return that way again”\n 17:17 e2dm rc://*/ta/man/translate/figs-metaphor וְ⁠לֹ֤א יַרְבֶּה & לֹ֥א יַרְבֶּה\n 1 Here, **multiply** means “acquire a large number of.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And he shall not keep acquiring more and more … and he shall not acquire more and more”\n -17:17 gzzf rc://*/ta/man/translate/figs-metaphor וְ⁠לֹ֥א יָס֖וּר לְבָב֑⁠וֹ 1 Here, **turn aside** means to disobey or stop following. Moses is speaking of Yahweh’s commandments as if they were a path that one could walk on and disobedience as turning aside from that way. If this phrase does not have that meaning in your language, you could state the meaning plainly. Alternate translation: “so his heart will not stop following Yahweh” +17:17 gzzf rc://*/ta/man/translate/figs-metaphor וְ⁠לֹ֥א יָס֖וּר לְבָב֑⁠וֹ 1 Here, **turn aside** means to disobey or stop following. Moses is speaking of Yahweh’s commandments as if they were a path that one could walk on and disobedience as turning aside from that way. If this phrase does not have that meaning in your language, you could state the meaning plainly. Alternate translation: “so his heart will not stop following Yahweh” 17:17 zj8g rc://*/ta/man/translate/figs-synecdoche וְ⁠לֹ֥א יָס֖וּר לְבָב֑⁠וֹ 1 Here, **heart** represents a person’s will and desires. 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 will not desire to turn aside” 17:18 fnnh rc://*/ta/man/translate/writing-newevent וְ⁠הָיָ֣ה 1 Here, the word translated as **And it will be** introduces a new section for laws about kings. Use a word, phrase, or other method in your language that is natural for introducing a new topic. Alternate translation: “Then” 17:18 tt3z rc://*/ta/man/translate/figs-metonymy כְ⁠שִׁבְתּ֔⁠וֹ עַ֖ל כִּסֵּ֣א 1 Here, **sits on the throne** represents the act of ruling a kingdom. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “when he rules” @@ -1849,7 +1849,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 17:20 ywwp rc://*/ta/man/translate/grammar-connect-logic-goal לְ⁠בִלְתִּ֤י רוּם־לְבָב⁠וֹ֙ & וּ⁠לְ⁠בִלְתִּ֛י ס֥וּר & לְמַעַן֩ 1 Here, **so that** marks what follows as the goal or purpose of the commands from the previous verse. Use a connector in your language that makes it clear that this is the purpose 17:20 p3b1 rc://*/ta/man/translate/figs-idiom לְ⁠בִלְתִּ֤י רוּם־לְבָב⁠וֹ֙ מֵֽ⁠אֶחָ֔י⁠ו 1 Here, **heart is lifted up** is an idiom that means “is proud” or “is arrogant.” 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: “so that he does not look down his nose at his brothers” or “so that he does not act like he is better than his brothers” 17:20 iebn rc://*/ta/man/translate/figs-metaphor מֵֽ⁠אֶחָ֔י⁠ו 1 Here, **brothers** means “fellow Israelites.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “above his fellow Israelites” -17:20 idm3 rc://*/ta/man/translate/figs-metaphor וּ⁠לְ⁠בִלְתִּ֛י ס֥וּר מִן־הַ⁠מִּצְוָ֖ה יָמִ֣ין וּ⁠שְׂמֹ֑אול 1 Here, **turn aside** means to disobey or stop following. Moses is speaking of Yahweh’s commandments as if they were a path that one could walk on and disobedience as turning **right or left** from that path. If this phrase does not have that meaning in your language, you could state the meaning plainly. Alternate translation: “and so that he does not disobey the commandments” +17:20 idm3 rc://*/ta/man/translate/figs-metaphor וּ⁠לְ⁠בִלְתִּ֛י ס֥וּר מִן־הַ⁠מִּצְוָ֖ה יָמִ֣ין וּ⁠שְׂמֹ֑אול 1 Here, **turn aside** means to disobey or stop following. Moses is speaking of Yahweh’s commandments as if they were a path that one could walk on and disobedience as turning **right or left** from that path. If this phrase does not have that meaning in your language, you could state the meaning plainly. Alternate translation: “and so that he does not disobey the commandments” 17:20 sa87 rc://*/ta/man/translate/figs-metaphor יַאֲרִ֨יךְ יָמִ֧ים עַל־מַמְלַכְתּ֛⁠וֹ 1 If the king obeys Yahweh, then he will **prolong** the **days** that he rules over **his kingdom**. Moses is speaking of time as if it were something over which man could exercise control, to prolong it. You could include this information if it would be helpful for your readers. Alternate translation: “he will reign in his kingdom for a long time”\n 18:intro u6pf 0 # Deuteronomy 18 General Notes\n\n## Structure and Formatting\n\n### Outline\n- vv. 1-8: What the priests receive for their service\n- vv. 9-13: Warnings against pagan practices\n- vv. 14-22: Yahweh promises to send a prophet\n\n## Special concepts in this chapter\n\n### Levites\n\nAs Yahweh’s chosen priests, the priest were to trust in Yahweh to provide for them. He provided for them through the rest of the Israelites. Yahweh was their inheritance. (See: [[rc://*/tw/dict/bible/kt/elect]], [[rc://*/tw/dict/bible/kt/priest]] and [[rc://*/tw/dict/bible/kt/trust]] and [[rc://*/tw/dict/bible/kt/inherit]])\n\n### Messiah\n\nThis chapter is one of the first prophecies about the promised, coming Messiah. (See: [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/promise]] and [[rc://*/tw/dict/bible/kt/christ]])\n\n## Other Potential Translation Difficulties in This Chapter\n\n### You\n\n### Generic Nouns in Hypothetical Situations\nVerses 6-10 and 20-22 give instructions and warnings for the Israelits. In these hypothetical conditions, singular nouns like “Levite,” “maker,” and “propjet” represent those groups of people in general, not a specific person. If it would be helpful in your language, you could clarify that these terms refer to any person who fulfills the hypothetical situation. (See: [[rc://*/ta/man/translate/figs-genericnoun]] and [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]]) 18:1-2 jc3d rc://*/ta/man/translate/figs-parallelism לֹֽא־יִ֠הְיֶה לַ⁠כֹּהֲנִ֨ים הַ⁠לְוִיִּ֜ם כָּל־שֵׁ֧בֶט לֵוִ֛י חֵ֥לֶק וְ⁠נַחֲלָ֖ה עִם־יִשְׂרָאֵ֑ל אִשֵּׁ֧י יְהוָ֛ה וְ⁠נַחֲלָת֖⁠וֹ יֹאכֵלֽוּ⁠ן & וְ⁠נַחֲלָ֥ה לֹא־יִֽהְיֶה־לּ֖⁠וֹ בְּ⁠קֶ֣רֶב אֶחָ֑י⁠ו יְהוָה֙ ה֣וּא נַחֲלָת֔⁠וֹ כַּ⁠אֲשֶׁ֖ר דִּבֶּר־לֽ⁠וֹ 1 These two verses begin with clauses that basically mean 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 rearrange the clauses in the verses to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “The priests, the Levites, all the tribe of Levi, shall have no portion nor inheritance with Israel; they shall eat the fire offerings of Yahweh as their inheritance. Yahweh is their inheritance, as he spoke to them” @@ -1868,7 +1868,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 18:4 g5u8 rc://*/ta/man/translate/writing-pronouns לּֽ⁠וֹ 1 The pronoun **him** refers to any of the Levites. If this is not clear for your readers, you could use the person's name here. Alternate translation: “to one of the Levites” 18:5 m2oz rc://*/ta/man/translate/grammar-connect-logic-result כִּ֣י 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: “This is because” 18:5 py8r rc://*/ta/man/translate/writing-pronouns ב֗⁠וֹ 1 The pronoun **him** refers to Levi and all his descendants. If this is not clear for your readers, you could use the person's name here. Alternate translation: “Levi” -18:5 g5j5 rc://*/ta/man/translate/figs-metonymy בְּ⁠שֵׁם־יְהוָ֛ה 1 Here, **name** represents all of Yahweh: his power, presence, knowledge, and so on. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “Yahweh himself”\r\n +18:5 g5j5 rc://*/ta/man/translate/figs-metonymy בְּ⁠שֵׁם־יְהוָ֛ה 1 Here, **name** represents all of Yahweh: his power, presence, knowledge, and so on. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “Yahweh himself”\n 18:5 myxm rc://*/ta/man/translate/figs-metaphor וּ⁠בָנָ֖י⁠ו 1 Here, **sons** means “descendants.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and his descendants” 18:5 bmfw rc://*/ta/man/translate/figs-idiom כָּל־הַ⁠יָּמִֽים 1 Here, **all of the days** is an idiom that means “forever.” 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: “forever” 18:6 ojea rc://*/ta/man/translate/grammar-connect-condition-hypothetical וְ⁠כִֽי 1 Moses is describing a hypothetical situation in order to tell the Israelites what they should do if it takes place. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “In the case that” @@ -1907,7 +1907,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 18:18 t95s rc://*/ta/man/translate/figs-metaphor אָקִ֥ים 1 Here, **raise up** means “cause to appear.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I shall appoint” 18:18 d8wb rc://*/ta/man/translate/figs-metaphor אֲחֵי⁠הֶ֖ם 1 Here, **brothers** means “their fellow Israelites.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “their fellow Israelites” 18:18 p717 rc://*/ta/man/translate/figs-metaphor וְ⁠נָתַתִּ֤י דְבָרַ⁠י֙ בְּ⁠פִ֔י⁠ו 1 Here, Yahweh means that he will tell the prophet what to say. Yahweh is speaking of **words** as if they were physical objects that one could put in someone’s mouth. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And I will command him to speak” -18:19 hk8v rc://*/ta/man/translate/writing-newevent וְ⁠הָיָ֗ה 1 Yahweh is using the word translated **And it will happen** to introduce a new topic. Use a word, phrase, or other method in your language that is natural for introducing a new event. Alternate translation: “Then” +18:19 hk8v rc://*/ta/man/translate/writing-newevent וְ⁠הָיָ֗ה 1 Yahweh is using the word translated **And it will happen** to introduce a new topic. Use a word, phrase, or other method in your language that is natural for introducing a new event. Alternate translation: “Then” 18:19 r3io rc://*/ta/man/translate/figs-genericnoun הָ⁠אִישׁ֙ & מֵ⁠עִמּֽ⁠וֹ 1 The words **man** and **him** represent people in general, not one particular man. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “anyone … from him or her” 18:19 f879 rc://*/ta/man/translate/writing-pronouns יְדַבֵּ֖ר 1 The pronoun **he** refers to the prophet from the previous verse. If this is not clear for your readers, you could repeat “prophet.” Alternate translation: “the prophet speaks” 18:19 pt28 rc://*/ta/man/translate/figs-metonymy בִּ⁠שְׁמִ֑⁠י 1 Here, **name** represents someone’s power and authority. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “on my behalf” @@ -1929,11 +1929,11 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 18:22 hr17 rc://*/ta/man/translate/writing-pronouns דִּבְּר֣⁠וֹ 1 The pronoun **it** refers to the false prophecy. If this is not clear for your readers, you could use the person's name here. Alternate translation: “has spoken the message” 18:22 ys2k rc://*/ta/man/translate/figs-explicit בְּ⁠זָדוֹן֙ דִּבְּר֣⁠וֹ 1 The implication is that the false prophet did not speak in the name of Yahweh. He spoke **arrogantly** by presuming to know what Yahweh wants. You could include this information if that would be helpful to your readers. Alternate translation: “has spoken it message without my authority” 18:22 nweh rc://*/ta/man/translate/figs-explicit לֹ֥א תָג֖וּר מִמֶּֽ⁠נּוּ 1 The implication is that the Israelites should not **be afraid** of that prophet and not respect that prophet. You could include this information if that would be helpful to your readers. Alternate translation: “you shall not take him seriously” -19:intro r53s 0 # Deuteronomy 19 General Notes\n\n## Structure and Formatting\n\n### Outline\n- vv. 1-13: Cities of refuge\n- v. 14: Property lines\n- vv. 15-21: Rules against bearing false witness\n\n## Special concepts in this chapter\n\n### Witnesses\n\nIn the ancient Near East, it was common for a person to be punished by the testimony of a single person, especially if this was an important person. The rules in this chapter give protection to people, especially the poor by requiring multiple witnesses. This allowed justice to be done. (See: [[rc://*/tw/dict/bible/kt/testimony]])\n\n### Cities of Refuge\n\nVerses 1-13 discuss cities of refuge, which are towns to which a killer could flee. These verses address both cases where the killer accidentally kills another person, and cases where the killer plans the murder. In those times, a close family member of the deceased would be obligated to take revenge for the killing of his family member by finding and killing the manslayer. Yahweh provides protection for the killer who killed accidentally so that he will not be punished too harshly.\n(See: [[rc:///tw/dict/bible/other/refuge]] and [[rc:///tw/dict/bible/other/avenge]])\n\n## Other possible translation difficulties in this chapter\n\n### Law of retaliation\n\nThe chapter describes a famous law, often called the “law of retaliation.” It is said, an “eye for eye, tooth for tooth, hand for hand, foot for foot.” This does not mean a person who causes another person to lose their eye must have their own eye removed as punishment. This law is not about making all things equal. Instead, it is about limiting the punishment or the ability of a person to retaliate. (See: [[rc://*/ta/man/translate/figs-explicit]])\n\n### Generic Nouns in Hypothetical Situations\nThis chapter gives instructions and warnings for the Israelites. In these hypothetical conditions, singular nouns like “man,” “witness,” and “neighbor” represent those groups of people in general, not a specific person. If it would be helpful in your language, you could clarify that these terms refer to any person who fulfills the hypothetical situation. (See: [[rc://*/ta/man/translate/figs-genericnoun]] and [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]]) +19:intro r53s 0 # Deuteronomy 19 General Notes\n\n## Structure and Formatting\n\n### Outline\n- vv. 1-13: Cities of refuge\n- v. 14: Property lines\n- vv. 15-21: Rules against bearing false witness\n\n## Special concepts in this chapter\n\n### Witnesses\n\nIn the ancient Near East, it was common for a person to be punished by the testimony of a single person, especially if this was an important person. The rules in this chapter give protection to people, especially the poor by requiring multiple witnesses. This allowed justice to be done. (See: [[rc://*/tw/dict/bible/kt/testimony]])\n\n### Cities of Refuge\n\nVerses 1-13 discuss cities of refuge, which are towns to which a killer could flee. These verses address both cases where the killer accidentally kills another person, and cases where the killer plans the murder. In those times, a close family member of the deceased would be obligated to take revenge for the killing of his family member by finding and killing the manslayer. Yahweh provides protection for the killer who killed accidentally so that he will not be punished too harshly.\n(See: [[rc://*/tw/dict/bible/other/refuge]] and [[rc://*/tw/dict/bible/other/avenge]])\n\n## Other possible translation difficulties in this chapter\n\n### Law of retaliation\n\nThe chapter describes a famous law, often called the “law of retaliation.” It is said, an “eye for eye, tooth for tooth, hand for hand, foot for foot.” This does not mean a person who causes another person to lose their eye must have their own eye removed as punishment. This law is not about making all things equal. Instead, it is about limiting the punishment or the ability of a person to retaliate. (See: [[rc://*/ta/man/translate/figs-explicit]])\n\n### Generic Nouns in Hypothetical Situations\nThis chapter gives instructions and warnings for the Israelites. In these hypothetical conditions, singular nouns like “man,” “witness,” and “neighbor” represent those groups of people in general, not a specific person. If it would be helpful in your language, you could clarify that these terms refer to any person who fulfills the hypothetical situation. (See: [[rc://*/ta/man/translate/figs-genericnoun]] and [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]]) 19:1 av28 rc://*/ta/man/translate/figs-metaphor יַכְרִ֞ית יְהוָ֤ה אֱלֹהֶ֨י⁠ךָ֙ 1 Here, **cuts off** means destroy or exterminate. Yahweh destroying the people who live in Canaan is spoken of as if he were cutting them off, as one would cut a piece of cloth or cut a branch from a tree. 19:1 jh1z rc://*/ta/man/translate/figs-metonymy אֶת־הַ⁠גּוֹיִ֔ם 1 Here, **the nations** represents the people groups who live in those nations. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “those people groups” 19:1 ahp2 rc://*/ta/man/translate/writing-pronouns אֶת־אַרְצָ֑⁠ם 1 The pronoun **their** refers to the people of the “nations.” If this is not clear for your readers, you could state this explicitly. Alternate translation: “the territory of those nations” -19:2 eteu rc://*/ta/man/translate/figs-explicit תַּבְדִּ֣יל 1 See [book introduction](../front/intro.md) for more information about translating **shall**. +19:2 eteu rc://*/ta/man/translate/figs-explicit תַּבְדִּ֣יל 1 See [book introduction](../front/intro.md) for more information about translating **shall**. 19:2 ugxz rc://*/ta/man/translate/figs-explicitinfo נֹתֵ֥ן לְ⁠ךָ֖ לְ⁠רִשְׁתָּֽ⁠הּ 1 The expression **is giving to you to possess it** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “is giving to you” 19:3 ty5v rc://*/ta/man/translate/figs-explicit תָּכִ֣ין לְ⁠ךָ֮ הַ⁠דֶּרֶךְ֒ 1 The implication is that the Israelites must build roads in between those cities so that it would be easy for people to travel to those cities. You could include this information if that would be helpful to your readers. Alternate translation: “Build a road for ease of travel” 19:3 g91q rc://*/ta/man/translate/figs-explicit וְ⁠שִׁלַּשְׁתָּ֙ אֶת־גְּב֣וּל אַרְצְ⁠ךָ֔ 1 The implication is that the Israelites must divide their **land** into **three** regions. You could include this information if that would be helpful to your readers. Alternate translation: “and separate your land into three regions” @@ -2012,7 +2012,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 19:17 u1d9 rc://*/ta/man/translate/figs-ellipsis יִהְי֖וּ בַּ⁠יָּמִ֥ים הָ⁠הֵֽם 1 Moses is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply the implied words if it would be clearer in your language. Alternate translation: “will be serving at the place of worship in those days” 19:18 cr9r rc://*/ta/man/translate/figs-explicit וְ⁠דָרְשׁ֥וּ הַ⁠שֹּׁפְטִ֖ים הֵיטֵ֑ב 1 The implication is that **the judges** need to **thoroughly** investigate what truly happened. You could include this information if that would be helpful to your readers. Alternate translation: “And the judges must work very hard to determine what happened” 19:18 kgt4 rc://*/ta/man/translate/figs-hypo וְ⁠הִנֵּ֤ה עֵֽד־שֶׁ֨קֶר֙ 1 This phrase is introducing a hypothetical condition. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “and if, behold, the witness is false” -19:18 arel rc://*/ta/man/translate/figs-explicit הָ⁠עֵ֔ד שֶׁ֖קֶר עָנָ֥ה בְ⁠אָחִֽי⁠ו 1 +19:18 arel rc://*/ta/man/translate/figs-explicit הָ⁠עֵ֔ד שֶׁ֖קֶר עָנָ֥ה בְ⁠אָחִֽי⁠ו 1 MISSING NOTE 19:19 b5ya rc://*/ta/man/translate/figs-explicit וַ⁠עֲשִׂ֣יתֶם ל֔⁠וֹ כַּ⁠אֲשֶׁ֥ר זָמַ֖ם לַ⁠עֲשׂ֣וֹת לְ⁠אָחִ֑י⁠ו 1 The implication is that the false witness must receive the punishment for the sin that he had accused **his brother** of doing. You could include this information if that would be helpful to your readers. Alternate translation: “then you must punish the false witness in the same way as he wanted you to punish the other man” 19:19 cias rc://*/ta/man/translate/writing-pronouns ל֔⁠וֹ & זָמַ֖ם & לְ⁠אָחִ֑י⁠ו 1 The pronouns **him**, **he**, and **his** refer to the witness who falsely testified against his **brother**. If this is not clear for your readers, you could repeat the phrase from the previous verse. Alternate translation: “to the false witness … he had planned … to his brother” 19:19 zzr8 rc://*/ta/man/translate/figs-metaphor וּ⁠בִֽעַרְתָּ֥ הָ⁠רָ֖ע מִ⁠קִּרְבֶּֽ⁠ךָ 1 Here Moses is speaking of **evil** as if it were a physical object one could **remove** from a community of people. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and do not allow evil to occur among you” @@ -2938,7 +2938,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 32:33 zwn7 rc://*/ta/man/translate/figs-metaphor Their wine is the poison of serpents and the cruel venom of asps 0 Moses continues comparing the enemies of the people of Israel to grapevines that produce poisonous fruit and wine. This means their enemies are wicked. 32:33 rck8 asps 0 poisonous snakes 32:34 eti9 rc://*/ta/man/translate/figs-rquestion Is not this plan secretly kept by me, sealed up among my treasures? 0 This question emphasizes that Yahweh’s plans for the people of Israel are kept secret like a valuable treasure. The rhetorical question can be translated as a statement. It can also be stated in active form. Alternate translation: “I know what I have planned to do to the Israelite people and to their enemies, and I have locked up those plans as someone would lock up his valuable possessions.” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) -32:35 wtvb rc://*/ta/man/translate/figs-parallelism 1 +32:35 wtvb rc://*/ta/man/translate/figs-parallelism 1 MISSING NOTE 32:35 wr4g rc://*/ta/man/translate/figs-parallelism 0 # General Information:\n\nMoses speaks a poetic song to the people of Israel. This is the end of Moses’s quotation of Yahweh’s words that begins in [Deuteronomy 32:20](../32/20.md). 32:35 sg4m rc://*/ta/man/translate/figs-doublet Vengeance is mine to give, and recompense 0 The words “vengeance” and “recompense” mean basically the same thing. Alternate translation: “I will have vengeance and punish Israel’s enemies” 32:35 v1h2 recompense 0 to punish or reward a person for what he has done diff --git a/tn_ISA.tsv b/tn_ISA.tsv index 9a05d4cc0b..f11e7108a5 100644 --- a/tn_ISA.tsv +++ b/tn_ISA.tsv @@ -1,5 +1,5 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introduction\n\n### Outline of the Book of Isaiah\n\n1. Yahweh judges his people but gives them hope (chapters 1–12)\n1. Isaiah prophesies against many nations (13–23)\n1. Universal judgment and promise of redemption (24–27)\n1. The people of Yahweh judged (28–31)\n1. The righteous kingdom (32–33)\n1. The nations judged; the ransomed will be restored (34–35)\n1. Hezekiah and Sennacherib (36–39)\n1. Yahweh comforts his people and will restore them (40–45)\n1. Prophecies against Babylon (46–48)\n1. The servant of Yahweh (49–55)\n1. Ethics of Yahweh’s kingdom (56–59)\n1. Restored Jerusalem (60–66)\n\n\n### What is the Book of Isaiah about?\n\nThe first part of the Book of Isaiah (chapters 1–39) contains many different prophecies. Some of Isaiah’s prophecies are about how God would send an army to destroy the southern kingdom of Judah. Some of the prophecies are about how God would punish other nations of the world. The end of the first part (chapters 36–39) tells how Isaiah helped King Hezekiah when the Assyrians were about to attack Jerusalem.\n\nThe second part of the Book of Isaiah (chapters 40–66) has prophecies about how God will comfort and restore his people. He will do this through his chosen servant. By the suffering of this servant, God will forgive his people (chapter 53). This servant will also cause Gentiles to worship Yahweh. The Book of Isaiah ends with a prophecy about God creating a new heavens and earth.\n\n### How should the title of this book be translated?\n\nTranslators can use the traditional title, “The Book of Isaiah” or just “Isaiah.” Or they may call it “The Book about Isaiah” or “The Sayings of Isaiah.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### When was the Book of Isaiah written?\n\nIsaiah prophesied around 740–700 B.C., when the Assyrian Empire was becoming more powerful. Isaiah spoke the prophecies from God to the people of Judah during the reigns of Kings Uzziah, Jotham, Ahaz, and Hezekiah. The story of Isaiah helping King Hezekiah (chapters 36–39) is also found in 2 Kings 19–20.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What did Isaiah prophesy about the future Messiah of Israel?\n\nJews and Christians have interpreted many passages in Isaiah to be about the Messiah. In 9:1–7, Isaiah described a child being born who would rule over David’s kingdom. In chapter 11, Isaiah described a descendant of David who would have God’s spirit upon him. Several prophecies in chapters 40–66 are about “the servant.” This servant will comfort the people, rule righteously, and suffer so that God will forgive the people for sinning against him. The New Testament writers interpret these prophecies to be about Jesus Christ.\n\n### What did Isaiah mean by the “last days”?\n\nIsaiah prophesied of the “last days” (2:2) as some later or final period of time. The book of Isaiah was one of the first books to include prophesies about the last days. Isaiah said that in the last days there would be a future kingdom of Israel. Jerusalem would be its main city, and people from all over the world would go there to learn about Yahweh and worship him. The New Testament writers understood the “last days” to have begun with the coming of Jesus (Acts 2:17, Hebrews 1:2).\n\n## Part 3: Important Translation Issues\n\n### What is the meaning of the term “Israel”?\n\nThe name “Israel” is used in many different ways in the Bible. Jacob was the son of Isaac. God changed Jacob’s name to Israel. The descendants of Jacob became a nation also called Israel. Eventually, the nation of Israel split into two kingdoms. The northern kingdom was named Israel. The southern kingdom was named Judah. (See: [[rc://*/tw/dict/bible/kt/israel]])\n\n### What are some characteristics of prophetic literature in the Book of Isaiah?\n\nMost of Isaiah’s prophecies are in poetic form. Many prophets in Israel used poetry when they spoke important messages that they wanted people to remember.\\\n\\\nWhen he spoke in poetic form, Isaiah could safely assume that his original hearers would know what he was talking about. However, readers today do not always understand what he meant. Nevertheless, Isaiah’s basic message is still clear to us today. His message is about how God’s people sinned against him, how God would punish them, and how God would eventually comfort and restore them.\\\n\\\nIsaiah speaks about a figure he calls the Servant of Yahweh in four different poems. Today these are called the “Servant Songs.” Christians understand these to be prophecies about Jesus Christ, the Messiah. These “songs” are in Isaiah 42:1–9; 49:1–7; 50:4–9; and 52:13–53:12. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/mercy]] and [[rc://*/tw/dict/bible/kt/christ]]) +front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introduction\n\n### Outline of the Book of Isaiah\n\n1. Yahweh judges his people but gives them hope (chapters 1–12)\n1. Isaiah prophesies against many nations (13–23)\n1. Universal judgment and promise of redemption (24–27)\n1. The people of Yahweh judged (28–31)\n1. The righteous kingdom (32–33)\n1. The nations judged; the ransomed will be restored (34–35)\n1. Hezekiah and Sennacherib (36–39)\n1. Yahweh comforts his people and will restore them (40–45)\n1. Prophecies against Babylon (46–48)\n1. The servant of Yahweh (49–55)\n1. Ethics of Yahweh’s kingdom (56–59)\n1. Restored Jerusalem (60–66)\n\n\n### What is the Book of Isaiah about?\n\nThe first part of the Book of Isaiah (chapters 1–39) contains many different prophecies. Some of Isaiah’s prophecies are about how God would send an army to destroy the southern kingdom of Judah. Some of the prophecies are about how God would punish other nations of the world. The end of the first part (chapters 36–39) tells how Isaiah helped King Hezekiah when the Assyrians were about to attack Jerusalem.\n\nThe second part of the Book of Isaiah (chapters 40–66) has prophecies about how God will comfort and restore his people. He will do this through his chosen servant. By the suffering of this servant, God will forgive his people (chapter 53). This servant will also cause Gentiles to worship Yahweh. The Book of Isaiah ends with a prophecy about God creating a new heavens and earth.\n\n### How should the title of this book be translated?\n\nTranslators can use the traditional title, “The Book of Isaiah” or just “Isaiah.” Or they may call it “The Book about Isaiah” or “The Sayings of Isaiah.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### When was the Book of Isaiah written?\n\nIsaiah prophesied around 740–700 B.C., when the Assyrian Empire was becoming more powerful. Isaiah spoke the prophecies from God to the people of Judah during the reigns of Kings Uzziah, Jotham, Ahaz, and Hezekiah. The story of Isaiah helping King Hezekiah (chapters 36–39) is also found in 2 Kings 19–20.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What did Isaiah prophesy about the future Messiah of Israel?\n\nJews and Christians have interpreted many passages in Isaiah to be about the Messiah. In 9:1–7, Isaiah described a child being born who would rule over David’s kingdom. In chapter 11, Isaiah described a descendant of David who would have God’s spirit upon him. Several prophecies in chapters 40–66 are about “the servant.” This servant will comfort the people, rule righteously, and suffer so that God will forgive the people for sinning against him. The New Testament writers interpret these prophecies to be about Jesus Christ.\n\n### What did Isaiah mean by the “last days”?\n\nIsaiah prophesied of the “last days” (2:2) as some later or final period of time. The book of Isaiah was one of the first books to include prophesies about the last days. Isaiah said that in the last days there would be a future kingdom of Israel. Jerusalem would be its main city, and people from all over the world would go there to learn about Yahweh and worship him. The New Testament writers understood the “last days” to have begun with the coming of Jesus (Acts 2:17, Hebrews 1:2).\n\n## Part 3: Important Translation Issues\n\n### What is the meaning of the term “Israel”?\n\nThe name “Israel” is used in many different ways in the Bible. Jacob was the son of Isaac. God changed Jacob’s name to Israel. The descendants of Jacob became a nation also called Israel. Eventually, the nation of Israel split into two kingdoms. The northern kingdom was named Israel. The southern kingdom was named Judah. (See: [[rc://*/tw/dict/bible/kt/israel]])\n\n### What are some characteristics of prophetic literature in the Book of Isaiah?\n\nMost of Isaiah’s prophecies are in poetic form. Many prophets in Israel used poetry when they spoke important messages that they wanted people to remember.\n\nWhen he spoke in poetic form, Isaiah could safely assume that his original hearers would know what he was talking about. However, readers today do not always understand what he meant. Nevertheless, Isaiah’s basic message is still clear to us today. His message is about how God’s people sinned against him, how God would punish them, and how God would eventually comfort and restore them.\n\nIsaiah speaks about a figure he calls the Servant of Yahweh in four different poems. Today these are called the “Servant Songs.” Christians understand these to be prophecies about Jesus Christ, the Messiah. These “songs” are in Isaiah 42:1–9; 49:1–7; 50:4–9; and 52:13–53:12. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/mercy]] and [[rc://*/tw/dict/bible/kt/christ]]) 1:intro q326 0 # Isaiah 1 General Notes\n\n## Structure and formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 1:2–31, which records what Yahweh told Isaiah to tell the people of Israel.\n\n## Special concepts in this chapter\n\n### Woe\n\nThe prophecy of this chapter serves as a warning to the people of the kingdom of Judah. If they do not change their evil ways, Yahweh will punish them. (See: [[rc://*/tw/dict/bible/kt/woe]] and [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/evil]])\n\n## Important figures of speech in this chapter\n\n### Metaphors\n\nThere are many vivid metaphors used to describe Judah’s sin. Their sin is described as a sickness that spreads. (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/tw/dict/bible/kt/sin]])\n\n### Rhetorical Questions\n\nYahweh uses several rhetorical questions in this chapter. The purpose of these questions is to convince the people of Judah of their sin. (See: [[rc://*/ta/man/translate/figs-rquestion]]) 1:1 qur5 The vision of Isaiah … that he saw 0 Alternate translation: “This is the vision of Isaiah … that Yahweh showed him” or “This is what God showed Isaiah” 1:1 zfq5 rc://*/ta/man/translate/translate-names Amoz 0 Amoz was the father of Isaiah. @@ -420,7 +420,7 @@ front:intro l9fr 0 # Introduction to Isaiah\n\n## Part 1: General Introductio 6:13 h3vb rc://*/ta/man/translate/translate-unknown terebinth 0 a kind of oak tree 6:13 tbt2 trunk … stump 0 A trunk is the thick main stem of a tree. A stump is the part of a tree that remains in the ground after the tree is cut down. 6:13 p9id rc://*/ta/man/translate/figs-metaphor the holy seed 0 The people who will serve Yahweh after armies destroy Israel are spoken of as if they were set apart as a holy seed. -7:intro kcq7 0 # Isaiah 7 General Notes\\\n\\\n## Structure and formatting\\\n\\\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 7:7–9, 18–25.\\\n\\\n## Special concepts in this chapter\\\n\\\n### “Young woman” or "virgin" in 7:14\\\nIn verse 14, Isaiah uses a specific term that describes a woman who has reached the age at which she is able to have children but who has not yet had a child. This term could apply to a woman who was married or to a woman who was not yet married. Some translators of the Bible have translated this term as “virgin” because they have considered it to be a prophesy of how the Messiah would be born of a woman who had never had sexual relations with a man. Jesus was born in this way ([Matthew 1:18](../01/18.md), [Luke 1:34](../01/34.md)). Other translators have considered that the initial reference of this prophecy was to the wife of Ahaz, the queen of Judah, who had not yet given birth to a royal heir, and so they translate the term as "young woman," since she was married. (The fact that there was no heir to the throne may have provided an occasion for the enemies of Judah to try to make someone else king, as verse 6 describes.) Understood this way, the prophecy would be a promise that Ahaz's queen would indeed give birth to a royal heir (this child became the godly king Hezekiah) and the dynasty of David would continue, particularly since God would also defeat those enemies. It is possible that this prophecy had an initial fulfillment in Hezekiah and a later fulfillment in Jesus. Some languages may be able to accommodate both possibilities by using a term such as the English word "maiden," which has the same general range of reference as the term that Isaiah uses. This is what the ULT does. If your language does not have such a term, if a translation of the Bible already exists in your region, you may wish to use a term similar to the one that it uses; if a translation of the Bible does not exist in your region, decide which interpretive possibility you would like to express in your translation.\\\n\\\n## Other possible translation difficulties in this chapter\\\n\\\n### Israel\\\n\\\nIn this chapter, the name Israel describes the northern of the two kingdoms into which the former larger kingdom of Israel, which David and Solomon had ruled, had become divided. This chapter also refers to this northern kingdom as Ephraim, using the name of its most prominent tribe. +7:intro kcq7 0 # Isaiah 7 General Notes\n\n## Structure and formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 7:7–9, 18–25.\n\n## Special concepts in this chapter\n\n### “Young woman” or "virgin" in 7:14\nIn verse 14, Isaiah uses a specific term that describes a woman who has reached the age at which she is able to have children but who has not yet had a child. This term could apply to a woman who was married or to a woman who was not yet married. Some translators of the Bible have translated this term as “virgin” because they have considered it to be a prophesy of how the Messiah would be born of a woman who had never had sexual relations with a man. Jesus was born in this way ([Matthew 1:18](../01/18.md), [Luke 1:34](../01/34.md)). Other translators have considered that the initial reference of this prophecy was to the wife of Ahaz, the queen of Judah, who had not yet given birth to a royal heir, and so they translate the term as "young woman," since she was married. (The fact that there was no heir to the throne may have provided an occasion for the enemies of Judah to try to make someone else king, as verse 6 describes.) Understood this way, the prophecy would be a promise that Ahaz's queen would indeed give birth to a royal heir (this child became the godly king Hezekiah) and the dynasty of David would continue, particularly since God would also defeat those enemies. It is possible that this prophecy had an initial fulfillment in Hezekiah and a later fulfillment in Jesus. Some languages may be able to accommodate both possibilities by using a term such as the English word "maiden," which has the same general range of reference as the term that Isaiah uses. This is what the ULT does. If your language does not have such a term, if a translation of the Bible already exists in your region, you may wish to use a term similar to the one that it uses; if a translation of the Bible does not exist in your region, decide which interpretive possibility you would like to express in your translation.\n\n## Other possible translation difficulties in this chapter\n\n### Israel\n\nIn this chapter, the name Israel describes the northern of the two kingdoms into which the former larger kingdom of Israel, which David and Solomon had ruled, had become divided. This chapter also refers to this northern kingdom as Ephraim, using the name of its most prominent tribe. 7:1 u9lp rc://*/ta/man/translate/figs-idiom During the days of Ahaz … king of Judah 0 “When Ahaz … was king of Judah” This was when the events happened. 7:1 e4tt rc://*/ta/man/translate/translate-names Rezin … Pekah … Remaliah 0 men’s names 7:1 vuv8 rc://*/ta/man/translate/figs-synecdoche Rezin … and Pekah … went up 0 The author speaks as if the kings were the armies they led. Alternate translation: “Rezin … and Pekah … led their armies up” diff --git a/tn_LEV.tsv b/tn_LEV.tsv index dd0f400fc7..1ba7cd01d5 100644 --- a/tn_LEV.tsv +++ b/tn_LEV.tsv @@ -26,11 +26,11 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 1:3 r66a 1 Alternate translation: “But the rest of the meat and bread” 1:4 n7j5 rc://*/ta/man/translate/translate-symaction וְ⁠סָמַ֣ךְ יָד֔⁠וֹ עַ֖ל רֹ֣אשׁ הָ⁠עֹלָ֑ה 1 This is a symbolic action that identifies the person 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. If it would be helpful to your readers, you could explain the significance of this action in a footnote or in the text of your translation. Alternate translation: “And he shall lay his hand on the head of the burnt offering. He should do this to ritually place his sins on the animal” 1:4 el3u rc://*/ta/man/translate/figs-activepassive וְ⁠נִרְצָ֥ה 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “And Yahweh will accept it” -1:4 mygh rc://*/ta/man/grammar-connect-logic-goal לְ⁠כַפֵּ֥ר עָלָֽי⁠ו 1 The words **in order to** introduce the purpose of the animal's acceptance as an appropriate sacrifice. Use an expression in your language that makes it clear that what follows is the purpose. +1:4 mygh rc://*/ta/man/grammar-connect-logic-goal לְ⁠כַפֵּ֥ר עָלָֽי⁠ו 1 The words **in order to** introduce the purpose of the animal's acceptance as an appropriate sacrifice. Use an expression in your language that makes it clear that what follows is the purpose. 1:4 rvk3 rc://*/ta/man/translate/figs-abstractnouns לְ⁠כַפֵּ֥ר עָלָֽי⁠ו 1 For the metaphors potentially lying behind the idea of **atonement**, refer back to the General Introduction to Leviticus. If your language does not use an abstract noun for the idea of **atonement**, you could express the same idea in another way. Alternate translation: “to restore him to a relationship with Yahweh” 1:5 bs53 rc://*/ta/man/translate/figs-idiom אֶת־בֶּ֥ן הַ⁠בָּקָ֖ר 1 The expression **son of** describes a person or animal that shares the essential qualities of something. Here the phrase describes this animal as **the son of the cattle** because it is a male animal that shares the distinguishing qualities characteristic of the class of bovines. If it would be helpful to your readers, you could use an equivalent idiom from your language or state the meaning plainly. Alternate translation: “the bull” or “the bovine” 1:5 fgym rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֑ה 1 Here, **face** represents the presence of a person. 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 Yahweh's presence” or “within the sacred precincts of the tent of meeting, where Yahweh lives among the Israelites” -1:5 sudx rc://*/ta/man/translate/figs-metaphor בְּנֵ֨י אַהֲרֹ֤ן 1 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 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 chs. 8–10). Here and throughout the book, 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. +1:5 sudx rc://*/ta/man/translate/figs-metaphor בְּנֵ֨י אַהֲרֹ֤ן 1 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 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 chs. 8–10). Here and throughout the book, 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. 1:5 qcc2 rc://*/ta/man/translate/figs-explicit וְ֠⁠הִקְרִיבוּ בְּנֵ֨י אַהֲרֹ֤ן הַֽ⁠כֹּֽהֲנִים֙ אֶת־ הַ⁠דָּ֔ם 1 It is implied that **the priests** would catch **the blood** in a bowl as it drained out of the animal. Then they would bring the bowl with the blood in it and present it to Yahweh at the altar. If this would not be clear in your language, you could supply this information here and in later instances in the book. Alternative translation: “And after catching the blood in a bowl as it drains from the animal, the sons of Aaron, the priests, will present the blood to Yahweh” 1:5 d5hh rc://*/ta/man/translate/translate-unknown וְ⁠זָרְק֨וּ אֶת־הַ⁠דָּ֤ם עַל־הַ⁠מִּזְבֵּ֨חַ֙ סָבִ֔יב אֲשֶׁר־פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד 1 The act of splashing **the blood** on the sides of **the altar** is a ritual action. The blood of the animal, being its life (see [Leviticus 17:11](../17/11.md)), was given by God to purify ritually and to remove sin. Here, the blood is splashed against the side of the altar to keep it free from 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 they shall splash the blood all around on the holy altar that is at the entrance of the tent of meeting in order to keep the altar clean from sin” 1:6 u7di rc://*/ta/man/translate/writing-pronouns וְ⁠הִפְשִׁ֖יט 1 The pronoun **he** refers to the person making the offering. If it would be helpful to your readers, you could make the subject explicit. You could also keep using a second-person pronoun if you have been doing that. Alternate translation: “And the one offering the sacrifice shall skin” @@ -64,12 +64,12 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 1:16 x2cz rc://*/ta/man/translate/writing-pronouns וְ⁠הֵסִ֥יר 1 The pronoun **he** refers to **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “And the priest shall remove” 1:16 zqs8 rc://*/ta/man/translate/translate-unknown אֶת־ מֻרְאָת֖⁠וֹ 1 A **craw** is a 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 worshiper 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. -1:16 of8a rc://*/ta/man/translate/writing-pronouns וְ⁠הִשְׁלִ֨יךְ אֹתָ֜⁠הּ 1 The pronoun **he** is ambiguous, but appears to continue the action taken by **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “and the priest shall cast it” +1:16 of8a rc://*/ta/man/translate/writing-pronouns וְ⁠הִשְׁלִ֨יךְ אֹתָ֜⁠הּ 1 The pronoun **he** is ambiguous, but appears to continue the action taken by **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “and the priest shall cast it” 1:16 zb2d rc://*/ta/man/translate/translate-unknown מְק֖וֹם הַ⁠דָּֽשֶׁן 1 The **place of the fatty ashes** is the specified spot where the priest would dump the ashes that had accumulated from previous sacrifices, along with the rendered fat from the altar. If your language has a technical term for such a place, consider using it here. If not, you could use a general expression. Alternate translation: “the spot where the ashes and the burnt fat are dumped” or “the location where the ashes and the burnt fat are dumped” 1:17 zxzv rc://*/ta/man/translate/figs-pronouns וְ⁠שִׁסַּ֨ע אֹת֣⁠וֹ 1 Given the action taken by the priest in [1:15-16](../01/15.md), the pronoun **he** likely refers to **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “And the priest shall tear it open” 1:17 ua00 rc://*/ta/man/translate/figs-pronouns לֹ֣א יַבְדִּיל֒ 1 The pronoun **he** is ambiguous but likely refers to **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “the priest shall not divide it” 1:17 bxu3 rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִ֨יר אֹת֤⁠וֹ הַ⁠כֹּהֵן֙ הַ⁠מִּזְבֵּ֔חָ⁠ה עַל־הָ⁠עֵצִ֖ים אֲשֶׁ֣ר עַל־הָ⁠אֵ֑שׁ 1 See how you translated the similar expression in [1:9](../01/09.md). Alternate translation: “And the priest shall cause it to become smoke on the altar, on the wood that is on the fire, and ascend towards God in heaven” -2:intro t6wy 0 # Leviticus 2 General Notes\n\n## Structure and Formatting\n\nThis chapter gives instructions about how to make a grain offering. The **and** of 2:1 indicates that the instructions of Lev 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\n- 1) 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. Instruction for Offering (2:8–10)\n - III. Instructions 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 abuptly switching the person, number, and occassionaly gender, of pronouns and verbal forms that refer to the person offering sacrifices. In chapter 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 swiches to the second-person, singular pronoun in 2:4–8. 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 swtiches 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\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\n\n3. Third-Person (2:8–10)\n- "And he [third-person, masculine singular] shall present..." (2:8)\n\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## Special Concepts in this Chapter\nThis chapter introduces several key concepts that are relevant to proper translation, including the sacrifice of the **grain offering**, including 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 harvest grain, usually wheat or barley. The grain offering sometimes accompanied the burnt offering (see [14:20](../14/20.md)), but 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, see [7:10](../07/010.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 was something baked in an oven, the prescribed offering consisted 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 offer (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, 10](../02/03.md) and [7:14–18](../07/14.md)). \n\n### Flour\nThe term translated **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](../exod/29/02.md), and [2 Kings 7:16](../2kgs/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 have 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](../1kgs/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 **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)) and for providing fuel for lanterns (see [Exod 35:8, 14–15](../exod/35/08.md)), but also retained symbolic importance as a way of anointing and dedicating sacred object (see [Genesis 28:18](../gen/28/18.md)), priests (see [Exodus 29:7](../exod/29/07.md) and [Leviticus 8:12, 30](../08/12.md) and [Leviticus 21:10](../21/10.md)), and kings (see [1 Samuel 10:1](../1sam/10/01.md) and [1 Sam 16:13](../1sam/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 (see Jer 6:20) and Somaliland. The burning of this substance was required with all grain offering, regardless of the manner of their preparation. Apparently, because both grain offerings and animal offerings provided a pleasing aroma to Yahweh, the addition of incense with the grain offering 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 together with the olive oil and the lump of incense in the priest’s hand as he took a large handful ([2:2](../02/02.md)). These ingredient 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 will be burned completely on the altar as a sacrifice to Yahweh, as opposed to the portion which will remain over as food for the priests to eat. In 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 place 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 protion** As such, this portion represented the entire offering by being completely burned on the altar. \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** as its raising agent in the form of wild, natural yeast. 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 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 fill the rest of the larger batch of dough until the entire batch was considered ”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 Lev 2:12 expresses, grain offerings that included either **leaven culture** or **honey** could be offered as firstfruit offerings that were not burned on the altar. Eating or baking with **leaven** is proscribed 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 commandements. (See Exodus 13:5-10). 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\n\nThis chapter gives instructions about how to make a grain offering. The **and** of 2:1 indicates that the instructions of Lev 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\n- 1) 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. Instruction for Offering (2:8–10)\n - III. Instructions 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 abuptly switching the person, number, and occassionaly gender, of pronouns and verbal forms that refer to the person offering sacrifices. In chapter 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 swiches to the second-person, singular pronoun in 2:4–8. 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 swtiches 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\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\n\n3. Third-Person (2:8–10)\n- "And he [third-person, masculine singular] shall present..." (2:8)\n\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## Special Concepts in this Chapter\nThis chapter introduces several key concepts that are relevant to proper translation, including the sacrifice of the **grain offering**, including 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 harvest grain, usually wheat or barley. The grain offering sometimes accompanied the burnt offering (see [14:20](../14/20.md)), but 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, see [7:10](../07/010.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 was something baked in an oven, the prescribed offering consisted 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 offer (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, 10](../02/03.md) and [7:14–18](../07/14.md)). \n\n### Flour\nThe term translated **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 have 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 **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)) and for providing fuel for lanterns (see [Exod 35:8, 14–15](../exo/35/08.md)), but also retained symbolic importance as a way of anointing and dedicating sacred object (see [Genesis 28:18](../gen/28/18.md)), priests (see [Exodus 29:7](../exo/29/07.md) and [Leviticus 8:12, 30](../08/12.md) and [Leviticus 21:10](../21/10.md)), and 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 (see Jer 6:20) and Somaliland. The burning of this substance was required with all grain offering, regardless of the manner of their preparation. Apparently, because both grain offerings and animal offerings provided a pleasing aroma to Yahweh, the addition of incense with the grain offering 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 together with the olive oil and the lump of incense in the priest’s hand as he took a large handful ([2:2](../02/02.md)). These ingredient 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 will be burned completely on the altar as a sacrifice to Yahweh, as opposed to the portion which will remain over as food for the priests to eat. In 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 place 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 protion** As such, this portion represented the entire offering by being completely burned on the altar. \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** as its raising agent in the form of wild, natural yeast. 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 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 fill the rest of the larger batch of dough until the entire batch was considered ”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 Lev 2:12 expresses, grain offerings that included either **leaven culture** or **honey** could be offered as firstfruit offerings that were not burned on the altar. Eating or baking with **leaven** is proscribed 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 commandements. (See Exodus 13:5-10). 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 **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 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. 2:1 oa9h rc://*/ta/man/translate/figs-explicit וְ⁠נֶ֗פֶשׁ כִּֽי־תַקְרִ֞יב 1 The word translated as **a person** is feminine, but it has a generic sense that refers to any person who approaches the tent to make a sacrifice. Alternate translation: “And when one of you presents” or “And when someone presents” @@ -117,7 +117,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 2:11 dwkz rc://*/ta/man/translate/figs-pronouns מִמֶּ֛⁠נּוּ אִשֶּׁ֖ה לַֽ⁠יהוָֽה 1 The pronoun **it** refers to a **grain offering** that is designated to be burned on the offering as a sacrifice to Yahweh and, thus, will be considered a **gift** to Yahweh. If this is not clear in your language, consider making the referent of the pronoun explicit. Alternate translation: “from such a grain offering that you present as a gift to Yahweh” or, in the third person, “from such a grain offering that people present as a gift to Yahweh” 2:12 mmz0 rc://*/ta/man/translate/writing-poetry קָרְבַּ֥ן רֵאשִׁ֛ית תַּקְרִ֥יבוּ אֹתָ֖⁠ם לַ⁠יהוָ֑ה 1 See how you translated the similar expression in [1:2](../01/02.md), possibly using a verb and a noun that come from the same root in your language. 2:12 b9d5 rc://*/ta/man/translate/writing-pronouns תַּקְרִ֥יבוּ אֹתָ֖⁠ם 1 The pronoun **them** refers to grain offerings that are prepared with leaven or honey, as described in [2:11](../02/11.md). Alternate translation: “You may offer grain offerings made with leaven or honey” or, in the third person, “Anyone may offer grain offerings made with leaven or honey” -2:12 ko94 rc://*/ta/man/translate/translate-unknown קָרְבַּ֥ן רֵאשִׁ֛ית 1 The expression **offering of first things** refers to a grain offering that consists of the best produce of the first harvest of a particular crop. If your language and culture have a word for this concept, consider using it here, or consider using a general term. +2:12 ko94 rc://*/ta/man/translate/translate-unknown קָרְבַּ֥ן רֵאשִׁ֛ית 1 The expression **offering of first things** refers to a grain offering that consists of the best produce of the first harvest of a particular crop. If your language and culture have a word for this concept, consider using it here, or consider using a general term. 2:12 s2hf rc://*/ta/man/translate/translate-unknown וְ⁠אֶל־הַ⁠מִּזְבֵּ֥חַ לֹא־יַעֲל֖וּ לְ⁠רֵ֥יחַ נִיחֹֽחַ׃ 1 When Leviticus says of grain offerings that contain leaven or honey, **on the altar they will not go up**, it means that the Israelites should not give them to the priests to burn on the altar in a way that causes smoke from **the altar** to go up to Yahweh in heaven. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “but the priests shall not burn them on the altar in a way that causes them to become smoke and go up to Yahweh in heaven as a pleasant smell” 2:13 ekv0 rc://*/ta/man/translate/writing-poetry בַּ⁠מֶּ֣לַח תִּמְלָח֒ 1 Here, a verb and its object come from the same root. The phrase **you shall salt** translates a verb that is related to the noun translated **salt**. 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. 2:13 gjig rc://*/ta/man/translate/figs-yousingular תִּמְלָח֒ 1 As the General Notes to this chapter discuss, Leviticus uses second-person singular forms in this verse and for the rest of the chapter. If you have been using second-person plural forms in your translation and switching to singular forms would not be natural in your language, you could continue to use plural forms in your translation. Alternatively, if you have been using third-person forms throughout, you could consider using these forms in your translation. @@ -133,7 +133,7 @@ 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\n\nThis chapter gives instructions about how to offer a **peace offering**. In a similar fashion to Leviticus 1, here Yahweh provides options 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 entails the proscription of consuming any fat or blood (3:17). In outline form, the structure of chapter 3 is as follows: \n\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 - The proscription against eating blood or fat (3:17)\n\n##Special Concepts in this Chapter\n\n###The peace offering \nThe **peace offering**, sometimes called the "restitution offering" or the "fellowship offering," CONTINUE!!\n\n- can everyone eat the peace offering?\n- what is the relationship of the peace offering to the wave offering? (cf. 7:28–34)\n- mention the thanksgiving peace offering (7:11–15), which accompanied bread and animal sacrifices, votive peace offerings and the freewill peace offerings (7:16–21). \n\n###Fat\nIn ancient times, the fat of an animal was considered the best part of the animal to eat. Therefore, the fat portions of a sacrifice belonged to Yahweh and 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- 1) For bovine, sheep and goats:\n* the **fat covering the innards**, that is, the caul fat that covers all of the internal organs (see [3:3, 9, 14](../03/09.md))\n* the **fat that is on the innards**, that is, the visceral fat that is directly connected to the internal organs (see [3:3, 9, 14](../03/09.md))\n* the fat that is connected to the **two kidneys** (see [3:4, 10, 15](../03/09.md))\n* the **two kidneys** themselves (see [3:4, 10, 15](../03/09.md))\n* the **lobe on the liver**, that is, one of the four bunches of liver tissue on the animal's liver (see [3:4, 10, 15](../03/09.md))\n* the **liver** itself (see [3:4, 10, 15](../03/09.md))\n\n-2) For sheep only, in addition to the portions listed above:\n* the entirety of the **fat** of the sheep (see [3:9](../03/09.md))\n* the **fatty tail**, that is, the 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))\n\nThese 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. \n\n###Sprinkling blood\nThe symbolic action of **splashing** or "sprinkling” the blood of the animal on the **the altar** is frequent in animal sacrifices in Leviticus. The blood, being the life of the animal (see [17:11](../17/11.md)), was given by God to purify ritually and to remove sin. In this chapter, the blood acts as a ritual detergent with the special ability to cleanse people, sacred objects, and sacred spaces from the impurity generated by sin. As such, it was splashed on the sides of the altar in a symbolic act that removed the impurities of sin.\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 forbid 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. 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 c260 rc://*/ta/man/translate/translate-unknown שְׁלָמִ֖ים 1 As the general introduction to this chapter discusses, a **peace offering** is a sacrifice that was intended to promote friendship and fellowship either between an individual and God or between two individuals or parties. As [7:11–21](../07/11.md) describes, peace offerings could take a variety of forms, including as an offering of thanksgiving for God’s generosity or deliverance, or as an auxiliary to the fulfillment of a vow. +3:1 c260 rc://*/ta/man/translate/translate-unknown שְׁלָמִ֖ים 1 As the general introduction to this chapter discusses, a **peace offering** is a sacrifice that was intended to promote friendship and fellowship either between an individual and God or between two individuals or parties. As [7:11–21](../07/11.md) describes, peace offerings could take a variety of forms, including as an offering of thanksgiving for God’s generosity or deliverance, or as an auxiliary to the fulfillment of a vow. 3:1 xipk rc://*/ta/man/translate/translate-unknown אִ֤ם מִן־הַ⁠בָּקָר֙ ה֣וּא מַקְרִ֔יב אִם־זָכָר֙ אִם־נְקֵבָ֔ה 1 The word translated **cattle** refers to a group of bovines—whether cows, bulls, or oxen. If your readers would not be familiar with these animals, you could use a general expression in your translation. Alternate translation: “if he is presenting from his bovines, whether male or female” 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 bovines that he owns” 3:1 qet0 rc://*/ta/man/translate/figs-explicit 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 should offer an unblemished bovine” or “he should offer a bovine without blemish” @@ -160,22 +160,22 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 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). 3:8 zpyt rc://*/ta/man/translate/figs-idiom לִ⁠פְנֵ֖י אֹ֣הֶל מוֹעֵ֑ד 1 Here, **to the face of the tent of meeting** is an idiom that means “before the tent of meeting” and is synonymous with the expression “at the entrance of the tent of meeting” (see [3:2](../03/02.md)). 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: “before the tent of meeting” or “in front of the tent of meeting” -3:8 kp5e rc://*/ta/man/translate/translate-unknown וְ֠⁠זָרְקוּ בְּנֵ֨י אַהֲרֹ֧ן אֶת־דָּמ֛⁠וֹ עַל־הַ⁠מִּזְבֵּ֖חַ סָבִֽיב׃ 1 As in [3:2](../03/02.md), splashing **the blood** of the animal on the **the altar** is a ritual action. See how you translated this phrase in [1:5](../01/05.md). +3:8 kp5e rc://*/ta/man/translate/translate-unknown וְ֠⁠זָרְקוּ בְּנֵ֨י אַהֲרֹ֧ן אֶת־דָּמ֛⁠וֹ עַל־הַ⁠מִּזְבֵּ֖חַ סָבִֽיב׃ 1 As in [3:2](../03/02.md), splashing **the blood** of the animal on the **the altar** is a ritual action. See how you translated this phrase in [1:5](../01/05.md). 3:8 grd8 rc://*/ta/man/translate/figs-explicit וְ֠⁠זָרְקוּ בְּנֵ֨י אַהֲרֹ֧ן אֶת־ דָּמ֛⁠וֹ 1 As in [3:2](../03/02.md), it is implied that **the priests** would catch **the blood** in a bowl as it drained out of the animal. Then they would bring the bowl with the blood in it and present it to Yahweh at the altar. See how you handled this implied information in [1:5](../01/05.md). -3:8 ausr rc://*/ta/man/translate/figs-metaphor בְּנֵ֨י אַהֲרֹ֧ן 1 See how you translated this description of the priests in [1:5](../01/05.md). +3:8 ausr rc://*/ta/man/translate/figs-metaphor בְּנֵ֨י אַהֲרֹ֧ן 1 See how you translated this description of the priests in [1:5](../01/05.md). 3:9 c2bm rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְרִ֨יב מִ⁠זֶּ֣בַח הַ⁠שְּׁלָמִים֮ 1 The pronoun **he** refers to the worshiper and not to the priests. If it would be helpful in your language, consider making this explicit. Alternate translation: “And from the sacrifice of the peace offerings, the one offering the sacrifice shall present” 3:9 e5hx rc://*/ta/man/translate/writing-pronouns חֶלְבּ⁠וֹ֙ 1 The possessive pronoun **its** refers to the lamb described in [3:7-8](../03/07.md). If it would be helpful, consider making this explicit. Alternate translation: “the fat of the lamb that he sacrificed” -3:9 j687 rc://*/ta/man/translate/translate-unknown הָ⁠אַלְיָ֣ה תְמִימָ֔ה 1 Here, the **fatty tail** refers to the fat that accumulates in the hind parts of a sheep on both sides of its tail and on the first few vertebrae of the tail. If your language has a special term for this portion of fat, consider using it here. If not, consider using a generic phrase, as the UST models. +3:9 j687 rc://*/ta/man/translate/translate-unknown הָ⁠אַלְיָ֣ה תְמִימָ֔ה 1 Here, the **fatty tail** refers to the fat that accumulates in the hind parts of a sheep on both sides of its tail and on the first few vertebrae of the tail. If your language has a special term for this portion of fat, consider using it here. If not, consider using a generic phrase, as the UST models. 3:9 q1kt rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠חֵ֨לֶב֙ הַֽ⁠מְכַסֶּ֣ה אֶת־הַ⁠קֶּ֔רֶב 1 See how you translated this expression in [3:3](../03/03.md). 3:9 on7o rc://*/ta/man/translate/translate-unknown וְ⁠אֵת֙ כָּל־הַ⁠חֵ֔לֶב אֲשֶׁ֖ר עַל־הַ⁠קֶּֽרֶב׃\n 1 See how you translated this expression in [3:3](../03/03.md). 3:10 v2hz rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־ הַ⁠חֵ֨לֶב֙ אֲשֶׁ֣ר עֲלֵ⁠הֶ֔ן אֲשֶׁ֖ר עַל־ הַ⁠כְּסָלִ֑ים וְ⁠אֶת־ הַ⁠יֹּתֶ֨רֶת֙ עַל־ הַ⁠כָּבֵ֔ד\n 1 See how you translated these terms in [3:4](../03/04.md). -3:11 sm2s rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִיר֥⁠וֹ הַ⁠כֹּהֵ֖ן הַ⁠מִּזְבֵּ֑חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). +3:11 sm2s rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִיר֥⁠וֹ הַ⁠כֹּהֵ֖ן הַ⁠מִּזְבֵּ֑חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). 3:11 eron rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְטִיר֥⁠וֹ הַ⁠כֹּהֵ֖ן הַ⁠מִּזְבֵּ֑חָ⁠ה 1 Although the word **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 this explicit, as the UST models. Alternate translation: “And the priest shall cause them to become smoke on the altar” 3:11 w7se rc://*/ta/man/translate/figs-explicit לֶ֥חֶם אִשֶּׁ֖ה לַ⁠יהוָֽה 1 Here, the phrase **food of a gift to Yahweh** uses the possessive form to describe a **gift to Yahweh** that consists of edible **food**. This does not mean that Yahweh eats the food, but only that the offering to Yahweh takes the form of food. If it would be helpful, consider making this more explicit. Alternate translation: “food that is offered to Yahweh as a gift” or “a gift to Yahweh that consists of food” 3:12 satb rc://*/ta/man/translate/writing-poetry קָרְבָּנ֑⁠וֹ וְ⁠הִקְרִיב֖⁠וֹ 1 See how you translated the similar expressions in [1:2](../01/02.md). 3:12 blm6 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָֽה 1 See how you translated this expression in [1:5](../01/05.md). -3:13 a245 rc://*/ta/man/translate/translate-symaction וְ⁠סָמַ֤ךְ אֶת־ יָד⁠וֹ֙ עַל־ רֹאשׁ֔⁠וֹ 1 See how you translated this symbolic action in [1:4](../01/04.md). -3:13 ec0k rc://*/ta/man/translate/figs-idiom לִ⁠פְנֵ֖י אֹ֣הֶל מוֹעֵ֑ד 1 See how you translated this expression in [3:8](../03/08.md). +3:13 a245 rc://*/ta/man/translate/translate-symaction וְ⁠סָמַ֤ךְ אֶת־ יָד⁠וֹ֙ עַל־ רֹאשׁ֔⁠וֹ 1 See how you translated this symbolic action in [1:4](../01/04.md). +3:13 ec0k rc://*/ta/man/translate/figs-idiom לִ⁠פְנֵ֖י אֹ֣הֶל מוֹעֵ֑ד 1 See how you translated this expression in [3:8](../03/08.md). 3:13 shc1 rc://*/ta/man/translate/figs-explicit וְ֠⁠זָרְקוּ בְּנֵ֨י אַהֲרֹ֧ן אֶת־ דָּמ֛⁠וֹ 1 It is implied that **the priests** would catch **the blood** in a bowl as it drained out of the animal. Then they would bring the bowl with the blood in it and present it to Yahweh at the altar. See how you translated this phrase in [1:5](../01/05.md). 3:13 rkkp rc://*/ta/man/translate/figs-metaphor בְּנֵ֨י אַהֲרֹ֧ן 1 See how you translated this description of the priests in [1:5](../01/05.md). 3:14 j58j rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְרִ֤יב מִמֶּ֨⁠נּוּ֙ 1 The word **he** refers to the worshiper and not to the priests. If it would be helpful in your language, consider making this explicit. Alternate translation: “And from it, the one offering the sacrifice shall present” @@ -186,7 +186,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 3:17 d5fs rc://*/ta/man/translate/figs-ellipsis חֻקַּ֤ת עוֹלָם֙ לְ⁠דֹרֹ֣תֵי⁠כֶ֔ם בְּ⁠כֹ֖ל מֽוֹשְׁבֹתֵי⁠כֶ֑ם 1 The expression **An enduring statute for your generations in all your dwelling places** leaves out some of the words that in many languages a sentence would need in order to be complete. It implies that every Israelite should always obey this commandment wherever they live. You could supply these words from the context if it would be clearer in your language. Alternate translation: “No matter where they live, every generation should always obey this statute” 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. 3:17 q2wd וְ⁠כָל־ דָּ֖ם 1 Alternate translation: “or consume any blood” -4:intro wrl4 0 #Leviticus 4 General Notes\n\n##Structure and Formatting\nThis chapter begins with a new introduction that continues the narrative framing at the beginning of the book. As such, Leviticus 4:1–5:13 should be taken as a discrete unit, continuing on from Leviticus 1–3.\n\nThis chapter gives instructions on how to offer a sacrifice for unintentional sins, called a **purification offering** because of its ability to purify the sacred space and sacred objects that are dedicated to Yahweh from the impurities generated by unintentional sin. The structure of the chapter offers can be mapped out as follows:\n\n\n- 1) The Purification Offering (4:1–5:13)\n - I. 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\nThe chapter addresses four hypothetical situations where this kind of sacrifice is needed:\n\n- 1) the high priest unintentionally sins (4:3–12)\n- 2) the whole community unintentionally sins (4:13–21)\n- 3) a leader in the community unintentionally sins (4:22–26)\n- 4) an ordinary individual unintentionally sins (4:27–35)\n - that individual offers a goat (4:27–31)\n - that individual offers a sheep (4:32–35)\n\nAs in Leviticus 1, the instructions 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 - for the high priest, a young bull (4:3)\n - for the community, a young bull (4:13)\n - for the leader, a male goat (4:23)\n - 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 - for the high priest and the community, the blood is applied to the horns of the incense altar (4:7, 18)\n - 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 portions outside the camp to burn them (4:11–12, 21)\n\n##Special Concepts in this Chapter\n\n###Unintentional sins\n[INSERT TEXT] \n\n###Guilt\n[INSERT TEXT] \n\n###Sprinkling Blood\n[INSERT TEXT] \n\n\n###The various altars and the sacred curtain\n\n###Disposing of the portions of the sacrifice that are not burned\n[INSERT TEXT] +4:intro wrl4 0 #Leviticus 4 General Notes\n\n##Structure and Formatting\nThis chapter begins with a new introduction that continues the narrative framing at the beginning of the book. As such, Leviticus 4:1–5:13 should be taken as a discrete unit, continuing on from Leviticus 1–3.\n\nThis chapter gives instructions on how to offer a sacrifice for unintentional sins, called a **purification offering** because of its ability to purify the sacred space and sacred objects that are dedicated to Yahweh from the impurities generated by unintentional sin. The structure of the chapter offers can be mapped out as follows:\n\n\n- 1) The Purification Offering (4:1–5:13)\n - I. 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\nThe chapter addresses four hypothetical situations where this kind of sacrifice is needed:\n\n- 1) the high priest unintentionally sins (4:3–12)\n- 2) the whole community unintentionally sins (4:13–21)\n- 3) a leader in the community unintentionally sins (4:22–26)\n- 4) an ordinary individual unintentionally sins (4:27–35)\n - that individual offers a goat (4:27–31)\n - that individual offers a sheep (4:32–35)\n\nAs in Leviticus 1, the instructions 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 - for the high priest, a young bull (4:3)\n - for the community, a young bull (4:13)\n - for the leader, a male goat (4:23)\n - 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 - for the high priest and the community, the blood is applied to the horns of the incense altar (4:7, 18)\n - 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 portions outside the camp to burn them (4:11–12, 21)\n\n##Special Concepts in this Chapter\n\n###Unintentional sins\n[INSERT TEXT] \n\n###Guilt\n[INSERT TEXT] \n\n###Sprinkling Blood\n[INSERT TEXT] \n\n\n###The various altars and the sacred curtain\n\n###Disposing of the portions of the sacrifice that are not burned\n[INSERT TEXT] 4:1 ymeo rc://*/ta/man/translate/writing-quotations לֵּ⁠אמֹֽר 1 The word translated **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” @@ -194,23 +194,23 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 4:2 hgnv rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹר֒ 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. 4:2 wdps rc://*/ta/man/translate/figs-gendernotations נֶ֗פֶשׁ כִּֽי־תֶחֱטָ֤א 1 Although the word translated **A person** is feminine, it has a generic sense that refers to any person who approaches the tent to make a sacrifice. As the General Introduction to this chapter suggests, the people of Israel are here referred to by using a generic feminine noun, which intentionally balances the use of the generic masculine noun in [1:2](../01/02.md). If your language has a generic word for an individual that is grammatically feminine, consider using it here, or use a generic noun. Alternate translation: “When any person offers” or “When someone offers” 4:2 lnfi rc://*/ta/man/translate/figs-explicit כִּֽי־תֶחֱטָ֤א בִ⁠שְׁגָגָה֙ מִ⁠כֹּל֙ מִצְוֺ֣ת יְהוָ֔ה אֲשֶׁ֖ר לֹ֣א תֵעָשֶׂ֑ינָה 1 The expression **which shall not be done** could refer to: (1) **the commands of Yahweh**, that is, to commandments that proscribe certain actions or behaviors. Alternate translation: “when he sins by mistake from all the commands of Yahweh that say what you should not do” or (2) the act of sinning against God by violating any of **the commands of Yahweh**. Alternate translation: “when he sins by mistake from all the commands of Yahweh, which is something that you should not do” -4:2 yyyi rc://*/ta/man/translate/figs-explicit כִּֽי־תֶחֱטָ֤א בִ⁠שְׁגָגָה֙ מִ⁠כֹּל֙ מִצְוֺ֣ת יְהוָ֔ה 1 The expression **sins by mistake from any of the commands of Yahweh** could refer to: (1) doing wrong against God by mistakenly not doing something that **the commands of Yahweh** say to do. Alternate translation: “when he sins by mistake, unintentionally not doing something that the commands of Yahweh say you should do” or (2) doing wrong against God by mistakenly doing something that the commands of Yahweh expressly forbid. Alternate translation: “when he sins by mistake by doing something that the commands of Yahweh say you should not do” +4:2 yyyi rc://*/ta/man/translate/figs-explicit כִּֽי־תֶחֱטָ֤א בִ⁠שְׁגָגָה֙ מִ⁠כֹּל֙ מִצְוֺ֣ת יְהוָ֔ה 1 The expression **sins by mistake from any of the commands of Yahweh** could refer to: (1) doing wrong against God by mistakenly not doing something that **the commands of Yahweh** say to do. Alternate translation: “when he sins by mistake, unintentionally not doing something that the commands of Yahweh say you should do” or (2) doing wrong against God by mistakenly doing something that the commands of Yahweh expressly forbid. Alternate translation: “when he sins by mistake by doing something that the commands of Yahweh say you should not do” 4:2 czo5 rc://*/ta/man/translate/writing-poetry וְ⁠עָשָׂ֕ה מֵ⁠אַחַ֖ת מֵ⁠הֵֽנָּה 1 The expression **from one from them** uses repetition to refer to any individual command from the body of the commands of Yahweh. 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: “and he does any one of them” 4:3 iy0r rc://*/ta/man/grammar-connect-logic-result אִ֣ם הַ⁠כֹּהֵ֧ן הַ⁠מָּשִׁ֛יחַ יֶחֱטָ֖א לְ⁠אַשְׁמַ֣ת הָ⁠עָ֑ם 1 The expression **sins to the guilt of the people** refers to an act of wrongdoing against Yahweh that results in the collective guilt of the people in some way. If it would be helpful in your language, consider making this explicit. Alternate explanation: “if the anointed priest sins in such a way that it causes the people to become guilty” 4:3 jsnr rc://*/ta/man/translate/translate-unknown הַ⁠כֹּהֵ֧ן הַ⁠מָּשִׁ֛יחַ 1 The **anointed priest** refers to the high priest, or the member of the priest who has been anointed to lead the priesthood. If your language has a similar way of referring to a leading spiritual figure, consider using it here. If not, consider using a generic expression. Alternate translation: “the priest whom Yahweh anointed to be the high priest” 4:3 g1z4 rc://*/ta/man/translate/figs-abstractnouns לְ⁠אַשְׁמַ֣ת הָ⁠עָ֑ם 1 The abstract noun **guilt** refers both to the emotional experience of feeling guilty and to the legal status of having done wrong and needing to offer restitution for the wrongdoing. If your language does not use an abstract noun for the idea of **guilt**, you can express the same idea with an adjective. Alternate translation: “so as to cause the people to be guilty” 4:3 dr8l וְ⁠הִקְרִ֡יב 1 Alternate translation: “then he should present” -4:3 l49l rc://*/ta/man/translate/writing-poetry עַ֣ל חַטָּאת⁠וֹ֩ אֲשֶׁ֨ר חָטָ֜א 1 Here, a verb and its object come from the same root. The phrase **he sinned** translates a verb that is related to the noun translated **sin**. 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. +4:3 l49l rc://*/ta/man/translate/writing-poetry עַ֣ל חַטָּאת⁠וֹ֩ אֲשֶׁ֨ר חָטָ֜א 1 Here, a verb and its object come from the same root. The phrase **he sinned** translates a verb that is related to the noun translated **sin**. 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. 4:3 hev1 rc://*/ta/man/translate/translate-unknown פַּ֣ר 1 A **bull** is a domesticated, adult male ox or bullock. If your language has a word for this animal, consider using it here. If not, then consider using a generic noun. Alternate translation: “a male bovine” 4:3 w2tz rc://*/ta/man/translate/figs-idiom בֶּן־בָּקָ֥ר תָּמִ֛ים 1 The expression **son of** describes a person or animal that shares the essential qualities of something. Here the phrase describes this **bull** as a **son of the cattle** because it is a male animal that shares the essential qualities of the class of domesticated bovines. If it would be helpful to your readers, you could use an equivalent idiom from your language or state the meaning plainly. Alternate translation: “a perfect male bovine” 4:3 wv3q rc://*/ta/man/translate/translate-unknown בָּקָ֥ר 1 See how you translated the word **cattle** in [1:2](../01/02.md). Alternate translation: “the domesticated bovines” 4:3 oklv rc://*/ta/man/translate/figs-genericnoun בָּקָ֥ר 1 The expression **the cattle** does not refer to specific groups of animals. It describes any group of bovines that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “the cattle that he owns or can buy” 4:3 ixx1 rc://*/ta/man/translate/figs-explicit תָּמִ֛ים 1 See how you translated this word in [1:3](../01/03.md). -4:3 hxl6 rc://*/ta/man/translate/translate-unknown לְ⁠חַטָּֽאת׃ 1 As the General Introduction to this chapter discusses, a **sin offering** is a sacrifice that was offered by an individual person or the community as a whole to purify the sacred altar, the sanctuary, and the sacred objects from impurity caused by sin. +4:3 hxl6 rc://*/ta/man/translate/translate-unknown לְ⁠חַטָּֽאת׃ 1 As the General Introduction to this chapter discusses, a **sin offering** is a sacrifice that was offered by an individual person or the community as a whole to purify the sacred altar, the sanctuary, and the sacred objects from impurity caused by sin. 4:4 xx9l rc://*/ta/man/translate/writing-pronouns וְ⁠הֵבִ֣יא אֶת־ הַ⁠פָּ֗ר 1 The pronoun **he** refers to the anointed priest, that is, to the high priest who has unintentionally sinned and made the people guilty. If it would be helpful, consider making this explicit. Alternate translation: “And the anointed priest shall bring the bull” 4:4 z9am 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: “into the presence of Yahweh” or “to the sacred precincts of the tent of meeting where Yahweh lives among the Israelites” -4:4 zy1f rc://*/ta/man/translate/translate-symaction וְ⁠סָמַ֤ךְ אֶת־יָד⁠וֹ֙ עַל־רֹ֣אשׁ הַ⁠פָּ֔ר 1 See how you translated this symbolic action in [1:4](../01/04.md). -4:4 yejs rc://*/ta/man/translate/figs-metonymy וְ⁠שָׁחַ֥ט אֶת־הַ⁠פָּ֖ר לִ⁠פְנֵ֥י יְהוָֽה׃ 1 See how you translated the similar phrase in [1:5](../01/05.md). +4:4 zy1f rc://*/ta/man/translate/translate-symaction וְ⁠סָמַ֤ךְ אֶת־יָד⁠וֹ֙ עַל־רֹ֣אשׁ הַ⁠פָּ֔ר 1 See how you translated this symbolic action in [1:4](../01/04.md). +4:4 yejs rc://*/ta/man/translate/figs-metonymy וְ⁠שָׁחַ֥ט אֶת־הַ⁠פָּ֖ר לִ⁠פְנֵ֥י יְהוָֽה׃ 1 See how you translated the similar phrase in [1:5](../01/05.md). 4:5 m58i rc://*/ta/man/translate/figs-explicit וְ⁠לָקַ֛ח הַ⁠כֹּהֵ֥ן הַ⁠מָּשִׁ֖יחַ מִ⁠דַּ֣ם הַ⁠פָּ֑ר 1 It is implied that **the anointed priest** would catch **the blood** in a bowl as it drained out of the bull. Then he would bring the bowl with the blood in it and present it to Yahweh at the altar, before applying it to the altar in the manner that [4:6–7](../04/06.md) describes. If this would not be clear in your language, you could supply this information, here and in later instances in the book. Alternative translation: “After catching the blood in a bowl as it drains from the bull that he slaughtered, the anointed priest shall take some of the blood of the bull” 4:5 i2aa rc://*/ta/man/translate/translate-unknown הַ⁠כֹּהֵ֥ן הַ⁠מָּשִׁ֖יחַ 1 See how you translated this way of referring to the high priest in [4:3](../04/03.md). 4:6 hnz4 rc://*/ta/man/translate/figs-idiom וְ⁠הִזָּ֨ה מִן־הַ⁠דָּ֜ם שֶׁ֤בַע פְּעָמִים֙ לִ⁠פְנֵ֣י יְהוָ֔ה 1 Here, to sprinkle the blood of the bull **to the face of Yahweh** means to sprinkle the blood in the direction of the **curtain of the holy place**, which separated the worshiper from the Holy of Holies, the location where Yahweh was enthroned above the cherubim on the ark of the covenant. Alternate translation: “and he shall sprinkle some of the blood seven times toward the Holy of Holies, where Yahweh lives among the Israelites” @@ -238,7 +238,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 4:11 ovny וְ⁠אֶת־כָּל־בְּשָׂר֔⁠וֹ 1 Alternate translation: “all of the bull’s meat” 4:12 xwxo rc://*/ta/man/translate/writing-pronouns וְ⁠הוֹצִ֣יא 1 The pronoun **he** cannot refer to the priest making the sacrifice, because this action would cause the priest to become impure. Rather, it refers to another, unspecified Israelite. If it would be helpful in your language, consider using a generic word for a person, as the UST models. Alternate translation: “someone else should bring out” 4:12 qm4z אֶת־כָּל־הַ֠⁠פָּר 1 Alternate translation: “all these pieces of the bull” -4:12 hgo6 rc://*/ta/man/translate/figs-explicit אֶל־שֶׁ֣פֶךְ הַ⁠דֶּ֔שֶׁן & עַל־שֶׁ֥פֶךְ הַ⁠דֶּ֖שֶׁן 1 The **pouring out place of the fatty ashes** is equivalent to the “place of the fatty ashes” referenced in [1:16](../01/16.md). See how you translated the similar phrase there. +4:12 hgo6 rc://*/ta/man/translate/figs-explicit אֶל־שֶׁ֣פֶךְ הַ⁠דֶּ֔שֶׁן & עַל־שֶׁ֥פֶךְ הַ⁠דֶּ֖שֶׁן 1 The **pouring out place of the fatty ashes** is equivalent to the “place of the fatty ashes” referenced in [1:16](../01/16.md). See how you translated the similar phrase there. 4:12 q856 rc://*/ta/man/translate/figs-activepassive יִשָּׂרֵֽף 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: “someone shall burn it” 4:13 mv5c rc://*/ta/man/translate/figs-activepassive וְ⁠נֶעְלַ֣ם דָּבָ֔ר מֵ⁠עֵינֵ֖י הַ⁠קָּהָ֑ל 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 assembly does not realize that they have sinned” 4:13 y4sp rc://*/ta/man/translate/figs-explicit וְ֠⁠עָשׂוּ אַחַ֨ת מִ⁠כָּל־מִצְוֺ֧ת יְהוָ֛ה אֲשֶׁ֥ר לֹא־תֵעָשֶׂ֖ינָה 1 See how you translated the similar expression in [4:2](../04/02.md). @@ -246,21 +246,21 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 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 m8a5 עָלֶ֑י⁠הָ 1 Alternate translation: “against it” 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 regards 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 **bull**, the idiom **a son of the cattle**, and the generic noun **cattle**. +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 **bull**, the idiom **a son of the cattle**, and the generic noun **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). 4:15 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 rc://*/ta/man/translate/writing-pronouns וְ⁠שָׁחַ֥ט אֶת־הַ⁠פָּ֖ר 1 The pronoun **he** refers not to the priest, but to an individual member of the **elders of the congregation** mentioned in this verse. If this would be unclear in your language, consider making the subject plain. Alternate translation: “And one of the elders of the congregation shall slaughter the bull” -4:16 l1qd rc://*/ta/man/translate/figs-explicit וְ⁠הֵבִ֛יא הַ⁠כֹּהֵ֥ן הַ⁠מָּשִׁ֖יחַ מִ⁠דַּ֣ם הַ⁠פָּ֑ר אֶל־אֹ֖הֶל מוֹעֵֽד׃ 1 As in [1:5](../01/05.md), it is implied that the **priest** caught **the blood** in a bowl as the blood drained from the bull. See how you handled the implied information in that verse. +4:16 l1qd rc://*/ta/man/translate/figs-explicit וְ⁠הֵבִ֛יא הַ⁠כֹּהֵ֥ן הַ⁠מָּשִׁ֖יחַ מִ⁠דַּ֣ם הַ⁠פָּ֑ר אֶל־אֹ֖הֶל מוֹעֵֽד׃ 1 As in [1:5](../01/05.md), it is implied that the **priest** caught **the blood** in a bowl as the blood drained from the bull. See how you handled the implied information in that verse. 4:17 caw8 וְ⁠טָבַ֧ל הַ⁠כֹּהֵ֛ן אֶצְבָּע֖⁠וֹ מִן־הַ⁠דָּ֑ם 1 Alternate translation: “And the priest shall dip his finger in some of the blood” -4:17 zoh0 rc://*/ta/man/translate/translate-unknown וְ⁠הִזָּ֞ה שֶׁ֤בַע פְּעָמִים֙ לִ⁠פְנֵ֣י יְהוָ֔ה אֵ֖ת פְּנֵ֥י הַ⁠פָּרֹֽכֶת 1 See how you translated these expressions in [4:6](../04/06.md). +4:17 zoh0 rc://*/ta/man/translate/translate-unknown 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 put … the priest shall pour out” 4:18 q6nm rc://*/ta/man/translate/figs-idiom וּ⁠מִן־הַ⁠דָּ֞ם יִתֵּ֣ן ׀ עַל־קַרְנֹ֣ת הַ⁠מִּזְבֵּ֗חַ 1 The expression **he shall give ... on** is an idiom that means to put **some of the blood** onto **the horns of the altar**. If your language has a similar idiom, consider using it here. If not, consider using a generic expression. Alternate translation: “And he shall put some of the blood onto the horns of the altar” -4:18 xn3f rc://*/ta/man/translate/translate-unknown קַרְנֹ֣ת הַ⁠מִּזְבֵּ֗חַ 1 See how you translated this expression in [4:7](../04/07.md). -4:18 c8oi rc://*/ta/man/translate/figs-explicit 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. +4:18 xn3f rc://*/ta/man/translate/translate-unknown קַרְנֹ֣ת הַ⁠מִּזְבֵּ֗חַ 1 See how you translated this expression in [4:7](../04/07.md). +4:18 c8oi rc://*/ta/man/translate/figs-explicit 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. 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” -4:19 t3pe rc://*/ta/man/translate/figs-idiom יָרִ֣ים מִמֶּ֑⁠נּוּ 1 See how you translated the similar expression in [4:8](../04/08.md). +4:19 t3pe rc://*/ta/man/translate/figs-idiom יָרִ֣ים מִמֶּ֑⁠נּוּ 1 See how you translated the similar expression in [4:8](../04/08.md). 4:19 shyt rc://*/ta/man/translate/writing-pronouns יָרִ֣ים מִמֶּ֑⁠נּוּ 1 Although it is ambiguous, unlike [4:8](../04/08.md), here the pronoun **he** likely refers to the individual member of “the elders of the congregation” who slaughtered the bull in [4:15](../04/15.md) and not to the priest. If it would be helpful in your language, consider making this explicit. Alternate translation: “the elder of the congregation who slaughtered the animal shall lift up from it” 4:19 bbhn rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִ֖יר הַ⁠מִּזְבֵּֽחָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). 4:19 hk6r rc://*/ta/man/translate/writing-poetry יָרִ֣ים מִמֶּ֑⁠נּוּ 1 Here, **he** refers to the priest and not to the worshiper. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “the priest shall lift up from it” @@ -280,13 +280,13 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 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 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: “a 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 lvq3 rc://*/ta/man/translate/figs-explicit תָּמִֽים׃ 1 See how you translated this term in [1:3](../01/03.md). +4:23 lvq3 rc://*/ta/man/translate/figs-explicit תָּמִֽים׃ 1 See how you translated this term in [1:3](../01/03.md). 4:24 q1kq rc://*/ta/man/translate/writing-pronouns וְ⁠סָמַ֤ךְ & וְ⁠שָׁחַ֣ט 1 The pronoun **he** here refers to the “leader” whose unintentional sin requires a purification offering (see [4:22](../04/22.md)). If it would be helpful in your language, consider making this explicit. Alternate translation: “And the leader shall lay … and the leader shall slaughter” 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 z9vz rc://*/ta/man/translate/writing-pronouns בִּ⁠מְק֛וֹם אֲשֶׁר־יִשְׁחַ֥ט אֶת־הָ⁠עֹלָ֖ה 1 The pronoun **he** does not refer specifically to the leader whose purification offering the current section discusses, but here refers generally to any person who offers a burnt offering. If it would be helpful in your language, consider using a generic word for a person to make this explicit. Alternate translation: “in the place where someone might slaughter the burnt offering” 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 wnl3 rc://*/ta/man/translate/figs-explicit וְ⁠לָקַ֨ח הַ⁠כֹּהֵ֜ן מִ⁠דַּ֤ם הַֽ⁠חַטָּאת֙ 1 As before, it is implied that **the priest** will catch **the blood** in a bowl as the blood drains from the goat. 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). +4:25 wnl3 rc://*/ta/man/translate/figs-explicit וְ⁠לָקַ֨ח הַ⁠כֹּהֵ֜ן מִ⁠דַּ֤ם הַֽ⁠חַטָּאת֙ 1 As before, it is implied that **the priest** will catch **the blood** in a bowl as the blood drains from the goat. 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). 4:25 hd5k rc://*/ta/man/translate/figs-explicit קַרְנֹ֖ת מִזְבַּ֣ח 1 While noting that here the priest drips **the blood** on the horns of the altar of the burnt offering rather than on the horns of the altar of fragrant incense, see how you translated these expressions in [4:7](../04/07.md) and [4:18](../04/18.md). 4:25 chb1 rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־דָּמ֣⁠וֹ 1 As in [4:7](../04/07.md), the phrase **its blood** refers to the blood that remains after applying some of the blood to the horns of the altar. If it would be helpful in your language, consider making this explicit. Alternate translation: “And the remaining blood of the goat” 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 instructions 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” @@ -301,30 +301,30 @@ 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 a female goat that belongs to the class of animals also called goats. If your language possesses a specific term for a female goat, consider using it here, or use a generic expression. Alternate translation: “a female goat” or “a she-goat” -4:28 n2ns rc://*/ta/man/translate/figs-genericnoun עִזִּים֙ 1 See how you translated this expression in [4:23](../04/23.md). -4:28 b3et rc://*/ta/man/translate/figs-explicit תְּמִימָ֣ה 1 See how you translated this term in [1:3](../01/03.md). +4:28 n2ns rc://*/ta/man/translate/figs-genericnoun עִזִּים֙ 1 See how you translated this expression in [4:23](../04/23.md). +4:28 b3et rc://*/ta/man/translate/figs-explicit תְּמִימָ֣ה 1 See how you translated this term in [1:3](../01/03.md). 4:29 rup1 rc://*/ta/man/translate/translate-symaction וְ⁠סָמַךְ֙ אֶת־ יָד֔⁠וֹ עַ֖ל רֹ֣אשׁ 1 See how you translated this symbolic action in [1:4](../01/04.md). 4:29 hqed rc://*/ta/man/translate/figs-explicit בִּ⁠מְק֖וֹם הָ⁠עֹלָֽה 1 The **place of the burnt offering** is identical to “the place where he slaughters the burnt offering to the face of Yahweh” in [4:24](../04/24.md). If this is unclear in your language, consider making this explicit. Alternate translation: “in the location where people slaughter the burnt offering” 4:30 su7w rc://*/ta/man/translate/figs-explicit וְ⁠לָקַ֨ח הַ⁠כֹּהֵ֤ן מִ⁠דָּמָ⁠הּ֙ בְּ⁠אֶצְבָּע֔⁠וֹ 1 As before, it is implied that **the priest** will catch **the blood** in a bowl as the blood drains from the goat. See how you translated this expression in [1:5](../01/05.md). -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 zr2b rc://*/ta/man/translate/figs-explicit קַרְנֹ֖ת מִזְבַּ֣ח הָ⁠עֹלָ֑ה 1 See how you handled this expression in [4:25](../04/25.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). +4:30 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 zr2b rc://*/ta/man/translate/figs-explicit קַרְנֹ֖ת מִזְבַּ֣ח הָ⁠עֹלָ֑ה 1 See how you handled this expression in [4:25](../04/25.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). 4:30 k9y4 rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־כָּל־דָּמָ֣⁠הּ 1 The phrase **all the blood of the bull** refers to the blood that remains after applying the blood to the **horns of the altar**. If this would be unclear in your language, consider making this explicit. Alternate translation: “And the remaining blood of the goat” 4:30 kqw2 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: “at the base of the altar of the burnt offering” 4:31 m5yu rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־כָּל־חֶלְבָּ֣⁠הּ 1 As in [4:26](../04/26.md), the phrase **all of its fat** refers to the fat portions of the goat described in the instructions 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” 4:31 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. If this would be unclear in your language, consider making the subject explicit. Alternate translation: “the person offering the purification 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 is here referring to a specific instance where an individual is 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 y4ug rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִ֤יר הַ⁠כֹּהֵן֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). -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 y4ug rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִ֤יר הַ⁠כֹּהֵן֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). +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 the inidivual’s sins” 4:32 fcuy rc://*/ta/man/translate/writing-pronouns וְ⁠אִם־כֶּ֛בֶשׂ יָבִ֥יא קָרְבָּנ֖⁠וֹ 1 Here the pronouns **he** and **his** refer to the individual from the people of the land referred to in [4:27–28](../04/27.md). If it would be unclear in your language that these words refer to the same individual as the previous section, consider making the subject explicit. Alternate translation: “But if that individual brings a lamb as his offering” -4:32 sqnk rc://*/ta/man/translate/figs-explicit תְמִימָ֖ה 1 See how you translated this term in [1:3](../01/03.md). -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). +4:32 sqnk rc://*/ta/man/translate/figs-explicit תְמִימָ֖ה 1 See how you translated this term in [1:3](../01/03.md). +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). 4:33 n4w5 rc://*/ta/man/translate/writing-pronouns בִּ⁠מְק֕וֹם אֲשֶׁ֥ר יִשְׁחַ֖ט אֶת־הָ⁠עֹלָֽה׃ 1 As in [4:24](../04/24.md), **he** does not refer specifically to the individual whose purification offering the current section discusses, but refers generally to any person who kills an animal in order to offer a burnt offering. If it would be helpful in your language, consider using a generic word for a person to make this explicit. Alternate translation: “in the location where someone would slaughter the burnt offering” -4:34 swdg rc://*/ta/man/translate/figs-explicit וְ⁠לָקַ֨ח הַ⁠כֹּהֵ֜ן מִ⁠דַּ֤ם הַֽ⁠חַטָּאת֙ בְּ⁠אֶצְבָּע֔⁠וֹ 1 See how you handled the information implied in the similar expressions in [4:5](../04/05.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 l4b7 rc://*/ta/man/translate/figs-explicit קַרְנֹ֖ת מִזְבַּ֣ח הָ⁠עֹלָ֑ה 1 See how you handled this expression in [4:25](../04/25.md) and [4:30](../04/30.md). +4:34 swdg rc://*/ta/man/translate/figs-explicit וְ⁠לָקַ֨ח הַ⁠כֹּהֵ֜ן מִ⁠דַּ֤ם הַֽ⁠חַטָּאת֙ בְּ⁠אֶצְבָּע֔⁠וֹ 1 See how you handled the information implied in the similar expressions in [4:5](../04/05.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 l4b7 rc://*/ta/man/translate/figs-explicit קַרְנֹ֖ת מִזְבַּ֣ח הָ⁠עֹלָ֑ה 1 See how you handled this expression in [4:25](../04/25.md) and [4:30](../04/30.md). 4:34 k2b9 rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־כָּל־דָּמָ֣⁠הּ 1 See how you translated this expression in [4:30](../04/30.md). Alternate translation: “And all the remaining blood” 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** refers to the fat portions of the lamb described in the instructions 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” @@ -348,7 +348,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 5:2 a2xy rc://*/ta/man/translate/figs-explicit וְ⁠אָשֵֽׁם 1 Here, to become **guilty** means both to feel the internal sense of having done wrong and to enter into a legal state of needing to make reparations for wrongdoing, whether intentional or unintentional. As the General Introduction to the chapter discusses, this kind of guilt resulted in the need for the **guilt offering**, by which a person atoned for himself and made reparation for the impurity that he brought into the sacred space by his wrongdoing. Alternate translation: “and he needs to make reparations for his wrongdoing” 5:3 kp8s rc://*/ta/man/translate/figs-abstractnouns א֣וֹ כִ֤י יִגַּע֙ בְּ⁠טֻמְאַ֣ת אָדָ֔ם 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: “Or if he touches a human body in a way that makes pollutes him” 5:3 dmsx rc://*/ta/man/translate/figs-possession בְּ⁠טֻמְאַ֣ת אָדָ֔ם 1 The expression **the uncleanness of a man** uses the possessive form to refer to the uncleanness that is acquired from a human source. Alternate translation: “the uncleanness that comes from a person” -5:3 fuj0 rc://*/ta/man/translate/writing-poetry לְ⁠כֹל֙ טֻמְאָת֔⁠וֹ אֲשֶׁ֥ר יִטְמָ֖א בָּ֑⁠הּ 1 Here, a verb and its object come from the same root. The phrase **he becomes unclean** translates a verb that is related to the noun translated **uncleanness**. 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. +5:3 fuj0 rc://*/ta/man/translate/writing-poetry לְ⁠כֹל֙ טֻמְאָת֔⁠וֹ אֲשֶׁ֥ר יִטְמָ֖א בָּ֑⁠הּ 1 Here, a verb and its object come from the same root. The phrase **he becomes unclean** translates a verb that is related to the noun translated **uncleanness**. 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. 5:3 ymu7 לְ⁠כֹל֙ טֻמְאָת֔⁠וֹ אֲשֶׁ֥ר יִטְמָ֖א בָּ֑⁠הּ 1 Alternate translation: “with regard to all of a person's sins by which he sins” 5:3 twrx rc://*/ta/man/translate/writing-pronouns לְ⁠כֹל֙ טֻמְאָת֔⁠וֹ 1 The pronoun **his** refers to the **man** mentioned earlier in the verse, which, although masculine, has a generic sense that refers to any human being, whether living or dead. If it would be helpful in your language, consider making this explicit. Alternate translation: “with regard to any uncleanness that comes from a human being, whether living or dead” 5:3 b9ah rc://*/ta/man/translate/figs-explicit בְּ⁠טֻמְאַ֣ת & טֻמְאָת֔⁠וֹ & יִטְמָ֖א 1 See how you translated these words in [5:2](../05/02.md). @@ -361,7 +361,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 5:4 l73y rc://*/ta/man/translate/figs-synecdoche לְ⁠בַטֵּ֨א בִ⁠שְׂפָתַ֜יִם 1 Here, **with two lips** refers to the words that the person speaks. Alternate translation: “by speaking rashly with their words” 5:4 x743 rc://*/ta/man/translate/figs-gendernotations לְ֠⁠כֹל אֲשֶׁ֨ר יְבַטֵּ֧א הָ⁠אָדָ֛ם בִּ⁠שְׁבֻעָ֖ה 1 Although the word **man** is masculine, it has a generic sense that refers to any person who speaks rashly while swearing an oath. If your language has a generic word for an individual that is grammatically feminine, consider using it here, or use a generic noun. Alternate translation: “with regard to everything that a person speaks rashly in an oath” 5:4 nre6 rc://*/ta/man/translate/figs-activepassive וְ⁠נֶעְלַ֣ם מִמֶּ֑⁠נּוּ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and he does not realize it” or “and he does not know about it” -5:4 tdo9 rc://*/ta/man/translate/figs-rpronouns וְ⁠הוּא־יָדַ֥ע 1 See how you translated this expression in [5:3](../05/03.md). +5:4 tdo9 rc://*/ta/man/translate/figs-rpronouns וְ⁠הוּא־יָדַ֥ע 1 See how you translated this expression in [5:3](../05/03.md). 5:4 pftx rc://*/ta/man/translate/figs-explicit לְ⁠אַחַ֥ת מֵ⁠אֵֽלֶּה 1 The phrase **from these things** refers to the ways of sinning unintentionally, as described in [5:1–4](../05/01.md). 5:5 nt5r rc://*/ta/man/translate/figs-explicit לְ⁠אַחַ֣ת מֵ⁠אֵ֑לֶּה 1 See how you translated this expression in [5:4](../05/04.md). 5:5 zzqr rc://*/ta/man/translate/writing-pronouns וְ⁠הִ֨תְוַדָּ֔ה אֲשֶׁ֥ר חָטָ֖א עָלֶֽי⁠הָ׃ 1 As in [4:14](../04/14.md), the phrase **regarding 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: “then he shall confess that he sinned with regard to the commands of Yahweh” @@ -395,28 +395,28 @@ 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). +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). 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). +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). 5:12 vzu4 rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִ֣יר הַ⁠מִּזְבֵּ֔חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). 5:13 g136 rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּר֩ עָלָ֨י⁠ו הַ⁠כֹּהֵ֜ן 1 See how you translated the similar expression in [1:4](../01/04.md). 5:13 o7ad rc://*/ta/man/translate/figs-explicit עַל־חַטָּאת֧⁠וֹ אֲשֶׁר־חָטָ֛א מֵֽ⁠אַחַ֥ת מֵ⁠אֵ֖לֶּה 1 The expression **from one from these** refers to the commandments of Yahweh that the individual sinned and violated in the ways described in [5:1–4](../05/01.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “for his sin that he sinned with regard to one of these ways of violating Yahweh's commandments about ways a person can unintentionally become guilty” 5:13 vf2m rc://*/ta/man/translate/writing-poetry עַל־חַטָּאת֧⁠וֹ אֲשֶׁר־חָטָ֛א 1 See how you translated these poetically repeated terms in [4:27](../04/27.md) and [4:35](../04/35.md) and the similar expression in [5:6](../05/06.md). -5:13 dncf rc://*/ta/man/translate/writing-poetry מֵֽ⁠אַחַ֥ת מֵ⁠אֵ֖לֶּה 1 See how you translated the similar expression in [4:2](../04/02.md). -5:13 zpm8 rc://*/ta/man/translate/figs-activepassive וְ⁠נִסְלַ֣ח ל֑⁠וֹ 1 See how you translated the similar expression in [4:20](../04/20.md). +5:13 dncf rc://*/ta/man/translate/writing-poetry מֵֽ⁠אַחַ֥ת מֵ⁠אֵ֖לֶּה 1 See how you translated the similar expression in [4:2](../04/02.md). +5:13 zpm8 rc://*/ta/man/translate/figs-activepassive וְ⁠נִסְלַ֣ח ל֑⁠וֹ 1 See how you translated the similar expression in [4:20](../04/20.md). 5:13 jpzd rc://*/ta/man/translate/figs-explicit וְ⁠הָיְתָ֥ה לַ⁠כֹּהֵ֖ן 1 The expression **it will be for the priest** means that the portion of the tenth of an ephah of flour that is not burned as part of the memorial portion (as described in [5:12](../05/12.md)) should belong to the priest performing the sacrifice as his food, just as is the case with the portion of the **grain offering** that is not burnt as part of the memorial portion. Alternate translation: “And the remaining portion of the flour that was not burned as part of the memorial portion shall belong to the priest as his food” 5:14 ymzk rc://*/ta/man/translate/writing-quotations לֵּ⁠אמֹֽר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. 5:15 at39 rc://*/ta/man/translate/figs-gendernotations נֶ֚פֶשׁ כִּֽי־ תִמְעֹ֣ל 1 As in [5:1](../05/01.md) and [5:2](../05/02.md), although the word translated **A person** is feminine, it has a generic sense that refers to any person who approaches the tent to make a sacrifice. If your language has a generic word for an individual that is grammatically feminine, consider using it here, or use a generic noun. See how you handled the similar phrase in [2:1](../02/01.md) and [4:1](../04/01.md). Alternate translation: “When any person trespasses” or “When someone trespasses” 5:15 sst7 rc://*/ta/man/translate/writing-poetry תִמְעֹ֣ל מַ֔עַל 1 Here, a verb and its object come from the same root. The phrase **he trespasses** translates a verb that is related to the noun translated **trespass**. 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. 5:15 peon rc://*/ta/man/translate/figs-explicit וְ⁠חָֽטְאָה֙ בִּ⁠שְׁגָגָ֔ה מִ⁠קָּדְשֵׁ֖י יְהוָ֑ה 1 The expression **sins by mistake from the holy things of Yahweh** means to violate Yahweh's commands regarding the proper treatment of the sacred space and the sacred objects related to the worship of Yahweh. If it would be helpful, consider making this explicit. Alternate translation: “and he sins by mistake with regard to Yahweh's commandments about how to behave in the sacred space and handle the sacred objects consecrated to Yahweh” -5:15 mcd6 rc://*/ta/man/translate/figs-explicit וְ⁠חָֽטְאָה֙ בִּ⁠שְׁגָגָ֔ה 1 See how you translated the similar expression in [4:2](../04/02.md). +5:15 mcd6 rc://*/ta/man/translate/figs-explicit וְ⁠חָֽטְאָה֙ בִּ⁠שְׁגָגָ֔ה 1 See how you translated the similar expression in [4:2](../04/02.md). 5:15 vtk9 rc://*/ta/man/translate/figs-metonymy וְ⁠הֵבִיא֩ אֶת־אֲשָׁמ֨⁠וֹ לַֽ⁠יהוָ֜ה 1 Here, to **bring** the required sacrifice **to Yahweh** refers to carrying the sacrifice to the altar that is located at the entrance of the tent of meeting, as described with the other sacrificial processes in the previous chapters. Because the tent of meeting was where Yahweh lived among the Israelites, taking the offering to the altar is considered the same as bringing it directly to Yahweh himself. If it would be helpful in your language, consider making this explicit. Alternate translation: “then he shall bring his guilt to the altar that is located inside the tent of meeting, where Yahweh lives among the Israelites” 5:15 yhj6 rc://*/ta/man/translate/figs-explicit וְ⁠הֵבִיא֩ אֶת־אֲשָׁמ֨⁠וֹ 1 As in [5:6](../05/06.md) and [5:7](../05/07.md), here, **his guilt** does not refer to the legal status of guilt but to the required penalty for that person’s guilt, that is, the sacrifice that will provide atonement for the individual’s guilt that he acquired by sinning unintentionally. If it would be helpful in your language, consider making this explicit. Alternate translation: “then he shall bring the sacrifice required to make restitution for his guilt” -5:15 sx6a rc://*/ta/man/translate/figs-explicit תָּמִ֣ים 1 See how you translated this term in [1:3](../01/03.md). -5:15 gfnv rc://*/ta/man/translate/figs-genericnoun מִן־הַ⁠צֹּ֗אן 1 See how you translated this expression in [5:6](../05/06.md). +5:15 sx6a rc://*/ta/man/translate/figs-explicit תָּמִ֣ים 1 See how you translated this term in [1:3](../01/03.md). +5:15 gfnv rc://*/ta/man/translate/figs-genericnoun מִן־הַ⁠צֹּ֗אן 1 See how you translated this expression in [5:6](../05/06.md). 5:15 cjex rc://*/ta/man/translate/figs-explicit בְּ⁠עֶרְכְּ⁠ךָ֛ 1 The expression **in your valuation** refers to the process of determining the monetary value of the ram described in this verse through the use of weights, using **the shekel of the holy place** as a base measurement. If it would be helpful in your language, consider stating this plainly. Alternate translation: “along with your assessment of the value of the ram in silver” -5:15 hf2x rc://*/ta/man/translate/figs-youcrowd בְּ⁠עֶרְכְּ⁠ךָ֛ 1 Even though Yahweh is speaking to a group of people, the pronoun **you** is singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. +5:15 hf2x rc://*/ta/man/translate/figs-youcrowd בְּ⁠עֶרְכְּ⁠ךָ֛ 1 Even though Yahweh is speaking to a group of people, the pronoun **you** is singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 5:15 nwrl rc://*/ta/man/translate/translate-bmoney בְּ⁠עֶרְכְּ⁠ךָ֛ כֶּֽסֶף־שְׁקָלִ֥ים בְּ⁠שֶֽׁקֶל־הַ⁠קֹּ֖דֶשׁ 1 The **silver shekel** that was used in **the holy place** was an ancient measurement of the weight of silver that functioned as a currency, equivalent to approximately 10 grams or two-fifths of an ounce of silver. You could try to express this amount in terms of the current monetary value of silver, but that might cause your translation to become outdated and inaccurate since those values can change over time. Instead, consider using a generic phrase. Alternate translation: “in your valuation, the standard weight of silver that is used by the priests in the holy place” 5:15 rptx rc://*/ta/man/translate/figs-explicit הַ⁠קֹּ֖דֶשׁ 1 The **holy place** is another way of saying the precincts of the sacred tent where Yahweh lived among the Israelites. If it would be helpful, consider making this explicit. Alternate translation: “the holy space of the sacred tent where Yahweh lives among the Israelites” 5:15 ozia rc://*/ta/man/translate/translate-unknown לְ⁠אָשָֽׁם 1 As the General Introduction to this chapter discusses, the **guilt offering** was a special kind of sacrifice that made restitution for the desecrated object that was was mishandled by the individual who sinned unintentionally with regard to the sacred objects consecrated to Yahweh. @@ -430,19 +430,19 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 5:16 geu2 rc://*/ta/man/translate/figs-possession בְּ⁠אֵ֥יל הָ⁠אָשָׁ֖ם 1 Here, the expression **the ram of the guilt offering** uses the possessive form to describe a **ram** that is characterized by its use as a **guilt offering**. If your language would not use the possessive form for this, you could state the meaning generically. Alternate translation: “with the ram that the individual offers as a guilt offering” 5:16 c61p rc://*/ta/man/translate/figs-activepassive וְ⁠נִסְלַ֥ח לֽ⁠וֹ 1 See how you translated the similar expression in [4:20](../04/20.md). 5:17 r03h rc://*/ta/man/translate/figs-gendernotations וְ⁠אִם־נֶ֨פֶשׁ֙ כִּ֣י תֶֽחֱטָ֔א 1 See how you handled the similar expression in [5:1](../05/01.md), [5:2](../05/02.md), and [5:14](../05/14.md). Alternate translation: “And when anyone sins” or “And when someone sins” -5:17 aht3 rc://*/ta/man/translate/figs-activepassive וְ⁠עָֽשְׂתָ֗ה אַחַת֙ מִ⁠כָּל־מִצְוֺ֣ת יְהוָ֔ה אֲשֶׁ֖ר לֹ֣א תֵעָשֶׂ֑ינָה 1 See how you translated the similar expression in [4:22](../04/22.md). +5:17 aht3 rc://*/ta/man/translate/figs-activepassive וְ⁠עָֽשְׂתָ֗ה אַחַת֙ מִ⁠כָּל־מִצְוֺ֣ת יְהוָ֔ה אֲשֶׁ֖ר לֹ֣א תֵעָשֶׂ֑ינָה 1 See how you translated the similar expression in [4:22](../04/22.md). 5:17 onsa rc://*/ta/man/translate/figs-explicit וְ⁠אָשֵׁ֖ם 1 See how you translated this expression in [5:2](../05/02.md). 5:17 kv1l rc://*/ta/man/translate/figs-idiom וְ⁠נָשָׂ֥א עֲוֺנֽ⁠וֹ 1 See how you handled both this idiom and the abstract noun in [5:1](../05/01.md). -5:18 w18m rc://*/ta/man/translate/figs-genericnoun אַ֣יִל תָּמִ֧ים מִן־הַ⁠צֹּ֛אן 1 See how you translated the similar expression in [5:15](../05/15.md). -5:18 wdm5 rc://*/ta/man/translate/figs-explicit בְּ⁠עֶרְכְּ⁠ךָ֥ 1 See how you translated this expression in [5:15](../05/15.md). -5:18 a3a9 rc://*/ta/man/translate/translate-unknown לְ⁠אָשָׁ֖ם 1 See how your translated this term in [5:15](../05/15.md). +5:18 w18m rc://*/ta/man/translate/figs-genericnoun אַ֣יִל תָּמִ֧ים מִן־הַ⁠צֹּ֛אן 1 See how you translated the similar expression in [5:15](../05/15.md). +5:18 wdm5 rc://*/ta/man/translate/figs-explicit בְּ⁠עֶרְכְּ⁠ךָ֥ 1 See how you translated this expression in [5:15](../05/15.md). +5:18 a3a9 rc://*/ta/man/translate/translate-unknown לְ⁠אָשָׁ֖ם 1 See how your translated this term in [5:15](../05/15.md). 5:18 pf98 rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּר֩ עָלָ֨י⁠ו הַ⁠כֹּהֵ֜ן 1 See how you translated the similar expression in [1:4](../01/04.md). 5:18 vzbp rc://*/ta/man/translate/writing-poetry עַ֣ל שִׁגְגָת֧⁠וֹ אֲשֶׁר־שָׁגָ֛ג 1 Here, a verb and its object come from the same root. The phrase **he mistook** translates a verb that is related to the noun translated **mistake**. 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: “for his unintentional mistake” 5:18 w9fo rc://*/ta/man/translate/figs-explicit וְ⁠ה֥וּא לֹֽא־יָדַ֖ע 1 This phrase is a parenthetical aside that functions to provide essential background information for the current thought. That the individual **himself did not know** clarifies that he has done wrong without knowing it, as opposed to flagrantly defying Yahweh’s commandments (that is, the “sin with a high hand”). Alternate translation: “but he was unaware” 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 their unintentional sin has now come to realize what they had done. Use a way that is natural in your language to indicate this significance. Alternate translation: “but even he did not know” 5:18 xtjs rc://*/ta/man/translate/figs-ellipsis וְ⁠ה֥וּא לֹֽא־יָדַ֖ע 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 from earlier in the sentence if it would be clearer in your language. Alternate translation: “but he himself did not know that he had previously made this mistake” 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). -5:19 uez7 rc://*/ta/man/translate/translate-unknown אָשָׁ֖ם 1 See how you translated this term in [5:15](../05/15.md). +5:19 uez7 rc://*/ta/man/translate/translate-unknown אָשָׁ֖ם 1 See how you translated this term in [5:15](../05/15.md). 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 Missing General Notes 0 # Leviticus 6 General Notes 6:1 fi2o rc://*/ta/man/translate/writing-quotations לֵּ⁠אמֹֽר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. @@ -495,12 +495,12 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 6:9 jopw rc://*/ta/man/translate/translate-unknown עַל֩ מוֹקְדָ֨ה עַל־הַ⁠מִּזְבֵּ֤חַ 1 The **hearth** of **the altar** refers to the flat top of the altar where the sacrifices would be placed on top of burning coals or wood. As such, the expression **on the hearth** and **on the altar** mean basically the same thing. The second expression 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: “on the top of the altar where the burning wood and coals are” 6:9 a961 rc://*/ta/man/translate/figs-activepassive וְ⁠אֵ֥שׁ הַ⁠מִּזְבֵּ֖חַ תּ֥וּקַד בּֽ⁠וֹ 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 priests should keep the fire of the altar burning” 6:9 kjwz rc://*/ta/man/translate/figs-possession וְ⁠אֵ֥שׁ הַ⁠מִּזְבֵּ֖חַ 1 Here, the expression **the fire of the altar** uses the possessive form to describe **fire** that is located on **altar**. Alternate translation: “And the fire that is on top of the altar” -6:10 ko21 rc://*/ta/man/translate/figs-explicit מִדּ֣⁠וֹ בַ֗ד 1 This **linen robe** is described in [Exodus 28:1–5](../exod/28/01.md) and [Exod 28:31–35](../exod/28/31.md). It was a blue linen robe made of one piece of fabric, covered in a design of blue, purple, and scarlet pomegranates, and included gold bells on the hem. If your language has a term for a special outer garment, especially in religious contexts, consider using it here. +6:10 ko21 rc://*/ta/man/translate/figs-explicit מִדּ֣⁠וֹ בַ֗ד 1 This **linen robe** is described in [Exodus 28:1–5](../exo/28/01.md) and [Exod 28:31–35](../exo/28/31.md). It was a blue linen robe made of one piece of fabric, covered in a design of blue, purple, and scarlet pomegranates, and included gold bells on the hem. If your language has a term for a special outer garment, especially in religious contexts, consider using it here. 6:10 fpgc rc://*/ta/man/translate/translate-unknown בַ֗ד & בַד֮ 1 This **linen** is a flax-based textile made from fibers derived from the stems of the flax plant. If your language does not have a word for this kind of fabric, consider using a general expression. Alternate translation: “fine fabric … fine fabric" -6:10 wc6s rc://*/ta/man/translate/translate-unknown וּ⁠מִֽכְנְסֵי־ בַד֮ 1 These **undergarments of linen** are described in [Exodus 28:1–5](../exod/28/01.md) and [Exod 28:42–43](../exod/28/43.md). Covering the priest from the waist to the thigh, they were required whenever the priest entered the tent of meeting or approached the altar to perform a sacrifice. If your language has a word for special undergarments that a person might wear in religious contexts, consider using it here. Alternate translation: “and his ceremonial linen underwear” +6:10 wc6s rc://*/ta/man/translate/translate-unknown וּ⁠מִֽכְנְסֵי־ בַד֮ 1 These **undergarments of linen** are described in [Exodus 28:1–5](../exo/28/01.md) and [Exod 28:42–43](../exo/28/43.md). Covering the priest from the waist to the thigh, they were required whenever the priest entered the tent of meeting or approached the altar to perform a sacrifice. If your language has a word for special undergarments that a person might wear in religious contexts, consider using it here. Alternate translation: “and his ceremonial linen underwear” 6:10 tfzo rc://*/ta/man/translate/figs-idiom יִלְבַּ֣שׁ עַל־בְּשָׂר⁠וֹ֒ 1 Here, **flesh** is either: (1) an idiomatic expression for bare skin. Alternate translation: “he should wear directly on his skin” or 2) a euphemism for male genitals. Alternate translation: “he should wear in order to cover his genitals” 6:10 m8t8 rc://*/ta/man/translate/figs-idiom וְ⁠הֵרִ֣ים 1 See how you translated this idiom in [4:8](../04/08.md). Alternate translation: “And he shall remove” -6:10 y6a1 rc://*/ta/man/translate/figs-explicit אֶת־הַ⁠דֶּ֗שֶׁן 1 See how you translated this term in [1:16](../01/16.md). +6:10 y6a1 rc://*/ta/man/translate/figs-explicit אֶת־הַ⁠דֶּ֗שֶׁן 1 See how you translated this term in [1:16](../01/16.md). 6:10 m875 rc://*/ta/man/translate/figs-metaphor אֲשֶׁ֨ר תֹּאכַ֥ל הָ⁠אֵ֛שׁ אֶת־ הָ⁠עֹלָ֖ה עַל־ הַ⁠מִּזְבֵּ֑חַ 1 Leviticus uses the image of **the fire** consuming or eating **the burnt offering** to refer to the process that the sacrifice undergoes as the fire burns it until it is **fatty ash**. If your language has a similar idiom used to describe a fire that completely burns something, consider using it here. If not, consider using a generic expression. Alternate translation: “where the fire has completely burned the burnt offerings on the altar so that they are now nothing but ash” 6:10 m85x rc://*/ta/man/translate/writing-pronouns וְ⁠שָׂמ֕⁠וֹ 1 The pronoun **it** refers here to the **fatty ash** that has accumulated on the altar. If this is unclear in your language, consider making the referent explicit. Alternate translation: “and he shall put the fatty ash that has accumulated** 6:11 hr24 rc://*/ta/man/translate/figs-explicit אֶת־בְּגָדָ֔י⁠ו 1 Here, **his clothes** refers to the linen robe and the linen undergarments described in the previous verse. If this would be unclear in your language, consider stating the meaning plainly. Alternate translation: “his linen robe and undergarments” @@ -508,7 +508,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 6:12 w5lh rc://*/ta/man/translate/figs-activepassive וְ⁠הָ⁠אֵ֨שׁ עַל־ הַ⁠מִּזְבֵּ֤חַ תּֽוּקַד־ בּ⁠וֹ֙ 1 See how you translated the similar expression in [6:9](../06/09.md). 6:12 z80u rc://*/ta/man/translate/writing-poetry בַּ⁠בֹּ֣קֶר בַּ⁠בֹּ֑קֶר 1 The repetition of the phrase **in the morning** is an emphatic way to say “every morning.” If your language also uses repetition for emphasis in this way, consider doing so here. If not, consider stating the meaning plainly. Alternate translation: “every morning” or “morning by morning” 6:12 xjsb rc://*/ta/man/translate/writing-pronouns עָלֶ֧י⁠הָ & עָלֶ֨י⁠הָ֙ & עָלֶ֖י⁠הָ 1 The pronoun **it** refers to **the fire on the altar**. Alternate translation: “on the fire that is on the altar ... on that same fire ... on the altar’s fire” -6:12 xpmu rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִ֥יר עָלֶ֖י⁠הָ 1 See how you translated the similar expression in [1:9](../01/09.md). +6:12 xpmu rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִ֥יר עָלֶ֖י⁠הָ 1 See how you translated the similar expression in [1:9](../01/09.md). 6:12 jp9m rc://*/ta/man/translate/figs-explicit חֶלְבֵ֥י הַ⁠שְּׁלָמִֽים 1 The **fat of the peace offerings** refers to the portions of fat described in [3:3–4](../03/03.md) and elsewhere in chapter 3. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “the fat portions that are required for the peace offerings, including the fat covering the innards, all the fat that is on the innards, the two kidneys and the fat that is on them that is by the loins, and the lobe on the liver” 6:13 j84c rc://*/ta/man/translate/figs-activepassive אֵ֗שׁ תָּמִ֛יד תּוּקַ֥ד עַל־הַ⁠מִּזְבֵּ֖חַ 1 See how you translated the similar expression in [6:9](../06/09.md). 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” @@ -534,7 +534,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 6:18 n43x rc://*/ta/man/translate/figs-explicit כֹּ֛ל אֲשֶׁר־ יִגַּ֥ע בָּ⁠הֶ֖ם יִקְדָּֽשׁ 1 This could mean: (1) any object or person that touches the portion of the offering reserved for the priests’ food becomes as holy as the portion itself. Alternate translation: “Anyone or anything that touches them becomes holy” (2) any person who touches this offering must be someone set apart for handling sacred items, that is, the priests alone. Alternate translation: “Anyone who touches them must be holy themselves” 6:19 sx4e rc://*/ta/man/translate/writing-quotations לֵּ⁠אמֹֽר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. 6:20 m3en rc://*/ta/man/translate/writing-poetry קָרְבַּן֩ & יַקְרִ֣יבוּ 1 See how you translated the emphatic repetition of these words in [1:2](../01/02.md). -6:20 gu1j rc://*/ta/man/translate/figs-metaphor אַהֲרֹ֨ן וּ⁠בָנָ֜י⁠ו 1 See how you translated the similar expression in [2:3](../02/03.md). +6:20 gu1j rc://*/ta/man/translate/figs-metaphor אַהֲרֹ֨ן וּ⁠בָנָ֜י⁠ו 1 See how you translated the similar expression in [2:3](../02/03.md). 6:20 skd2 rc://*/ta/man/translate/figs-explicit בְּ⁠יוֹם֙ הִמָּשַׁ֣ח אֹת֔⁠וֹ 1 The expression **the day of his being anointed** implies that **Aaron and his sons** are anointed in order to become priests. If it would be helpful in your language, consider providing this implied information. Alternate translation: “on the day of his being anointed to serve as a priest” 6:20 utnw rc://*/ta/man/translate/figs-activepassive בְּ⁠יוֹם֙ הִמָּשַׁ֣ח אֹת֔⁠וֹ 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 day when the high priest anoints a son of Aaron to become a priest” 6:20 x202 rc://*/ta/man/translate/writing-pronouns בְּ⁠יוֹם֙ הִמָּשַׁ֣ח אֹת֔⁠וֹ 1 The possessive pronoun **his** refers in a general way to any individual male descendent of **Aaron** who will be anointed to be a priest. If it would be helpful in your language, consider making this explicit. Alternate translation: “on the day of the anointing of any of the sons of Aaron” @@ -559,7 +559,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 6:25 e32d rc://*/ta/man/translate/figs-activepassive בִּ⁠מְק֡וֹם אֲשֶׁר֩ תִּשָּׁחֵ֨ט הָ⁠עֹלָ֜ה 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “in the place where people slaughter the burnt offering” 6:25 pld6 rc://*/ta/man/translate/translate-tense בִּ⁠מְק֡וֹם אֲשֶׁר֩ תִּשָּׁחֵ֨ט הָ⁠עֹלָ֜ה 1 Here, the author of Leviticus does not use the present tense to describe contemporaneous or ongoing action, as if he is here referring to a specific instance where an individual is preparing this specific sacrifice. Rather, the present tense is being used both to describe the 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 location where the burnt offering would normally be slaughtered” 6:25 zni8 rc://*/ta/man/translate/figs-activepassive תִּשָּׁחֵ֤ט הַֽ⁠חַטָּאת֙ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “people should also slaughter the sin offering” -6:25 grig rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֔ה 1 See how you translated the similar expression in [1:5](../01/05.md). +6:25 grig rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֔ה 1 See how you translated the similar expression in [1:5](../01/05.md). 6:25 g8qn rc://*/ta/man/translate/figs-possession קֹ֥דֶשׁ קָֽדָשִׁ֖ים הִֽוא 1 See how you translated the similar expression in [2:3](../02/03.md). 6:26 eaw2 rc://*/ta/man/translate/figs-activepassive בְּ⁠מָק֤וֹם קָדֹשׁ֙ תֵּֽאָכֵ֔ל 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “He shall eat it in a holy place” 6:27 is2v rc://*/ta/man/translate/figs-explicit כֹּ֛ל אֲשֶׁר־ יִגַּ֥ע בִּ⁠בְשָׂרָ֖⁠הּ יִקְדָּ֑שׁ 1 See how you translated the similar expression in [6:18](../06/18.md). @@ -581,19 +581,19 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 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: “no one is permitted 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\n## Structure and Formatting\n\nThis chapter gives instructions on how to offer guilt offerings, peace offerings and freewill offerings.\n\n## Special Concepts in this Chapter\n\n### Blood\n\nThe people were not allowed to eat or drink the blood of the sacrificed animal because life was considered to be in the blood of the animal. (See: [[rc://*/tw/dict/bible/kt/blood]] and [Leviticus 17:11](../../lev/17/11.md)) -7:1 rct1 rc://*/ta/man/translate/translate-unknown הָ⁠אָשָׁ֑ם 1\n\n See how you translated this specific kind of sacrifice in [5:15](../05/15.md). -7:1 m86w rc://*/ta/man/translate/figs-possession קֹ֥דֶשׁ קָֽדָשִׁ֖ים הֽוּא 1\n\n See how you translated this expression in [6:17](../06/17.md). -7:2 w7q9 rc://*/ta/man/translate/translate-tense בִּ⁠מְק֗וֹם אֲשֶׁ֤ר יִשְׁחֲטוּ֙ אֶת־הָ֣⁠עֹלָ֔ה 1\n\n Here, the author of Leviticus does not use the future tense to describe future action, as if he is here referring to a specific instance where an individual will perform this specific action. Rather, the future tense is used 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 a specific future action. 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\n\n 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” -7:2 grkl rc://*/ta/man/translate/figs-123person יִשְׁחֲטוּ֙ & יִשְׁחֲט֖וּ 1\n\n Although the end of the last chapter addressed the people of Israel using a second-person singular form, here the author of Leviticus addresses everyone who approaches the tent of meeting to sacrifice using a third-person plural form. If the switch from second-person forms to third-person forms would be confusing in your language, consider using whichever form you have been using throughout the previous chapters. -7:2 dhkm rc://*/ta/man/translate/translate-unknown אֶת־הָ֣⁠עֹלָ֔ה 1\n\n See how you translated this specific kind of sacrifice in [1:3](../01/03.md). -7:2 tzsl rc://*/ta/man/translate/writing-pronouns וְ⁠אֶת־דָּמ֛⁠וֹ יִזְרֹ֥ק 1\n\n The pronoun **he** does not refer to the person offering the sacrifice but, rather, to the priest, the individual normally responsible for splashing **the blood** on **the altar**. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “And its blood the priest shall splash” -7:3 xzk6 rc://*/ta/man/translate/writing-pronouns יַקְרִ֣יב 1\n\n Here, **he** does not refer to the priest but to the individual offering the sacrifice, the person normally responsible for butchering and preparing the animal’s fat. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “the individual offering the sacrifice shall present” -7:3 xhdr rc://*/ta/man/translate/translate-unknown אֵ֚ת הָֽ⁠אַלְיָ֔ה וְ⁠אֶת־הַ⁠חֵ֖לֶב הַֽ⁠מְכַסֶּ֥ה אֶת־הַ⁠קֶּֽרֶב 1\n\n See how you translated these terms in [3:9](../03/09.md). -7:4 tiur rc://*/ta/man/translate/translate-unknown וְ⁠אֵת֙ שְׁתֵּ֣י הַ⁠כְּלָיֹ֔ת וְ⁠אֶת־הַ⁠חֵ֨לֶב֙ אֲשֶׁ֣ר עֲלֵי⁠הֶ֔ן אֲשֶׁ֖ר עַל־הַ⁠כְּסָלִ֑ים וְ⁠אֶת־הַ⁠יֹּתֶ֨רֶת֙ עַל־הַ⁠כָּבֵ֔ד 1\n\n See how you translated these terms in [3:4](../03/04.md). -7:5 bh08 rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִ֨יר אֹתָ֤⁠ם הַ⁠כֹּהֵן֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1\n\n See how you translated the similar expression in [1:9](../01/09.md). -7:5 aa8f אִשֶּׁ֖ה לַ⁠יהוָ֑ה 1\n\n See how you translated the similar expression in [2:11](../02/11.md). -7:6 y9wb כָּל־זָכָ֥ר בַּ⁠כֹּהֲנִ֖ים יֹאכְלֶ֑⁠נּוּ 1\n\n Alternate translation: “Every male among the sons of Aaron is permitted to eat it” or “Every male among the sons of Aaron may eat it” +7:1 rct1 rc://*/ta/man/translate/translate-unknown הָ⁠אָשָׁ֑ם 1 See how you translated this specific kind of sacrifice in [5:15](../05/15.md). +7:1 m86w rc://*/ta/man/translate/figs-possession קֹ֥דֶשׁ קָֽדָשִׁ֖ים הֽוּא 1 See how you translated this expression in [6:17](../06/17.md). +7:2 w7q9 rc://*/ta/man/translate/translate-tense בִּ⁠מְק֗וֹם אֲשֶׁ֤ר יִשְׁחֲטוּ֙ אֶת־הָ֣⁠עֹלָ֔ה 1 Here, the author of Leviticus does not use the future tense to describe future action, as if he is here referring to a specific instance where an individual will perform this specific action. Rather, the future tense is used 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 a specific future action. 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” +7:2 grkl rc://*/ta/man/translate/figs-123person יִשְׁחֲטוּ֙ & יִשְׁחֲט֖וּ 1 Although the end of the last chapter addressed the people of Israel using a second-person singular form, here the author of Leviticus addresses everyone who approaches the tent of meeting to sacrifice using a third-person plural form. If the switch from second-person forms to third-person forms would be confusing in your language, consider using whichever form you have been using throughout the previous chapters. +7:2 dhkm rc://*/ta/man/translate/translate-unknown אֶת־הָ֣⁠עֹלָ֔ה 1 See how you translated this specific kind of sacrifice in [1:3](../01/03.md). +7:2 tzsl rc://*/ta/man/translate/writing-pronouns וְ⁠אֶת־דָּמ֛⁠וֹ יִזְרֹ֥ק 1 The pronoun **he** does not refer to the person offering the sacrifice but, rather, to the priest, the individual normally responsible for splashing **the blood** on **the altar**. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “And its blood the priest shall splash” +7:3 xzk6 rc://*/ta/man/translate/writing-pronouns יַקְרִ֣יב 1 Here, **he** does not refer to the priest but to the individual offering the sacrifice, the person normally responsible for butchering and preparing the animal’s fat. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “the individual offering the sacrifice shall present” +7:3 xhdr rc://*/ta/man/translate/translate-unknown אֵ֚ת הָֽ⁠אַלְיָ֔ה וְ⁠אֶת־הַ⁠חֵ֖לֶב הַֽ⁠מְכַסֶּ֥ה אֶת־הַ⁠קֶּֽרֶב 1 See how you translated these terms in [3:9](../03/09.md). +7:4 tiur rc://*/ta/man/translate/translate-unknown וְ⁠אֵת֙ שְׁתֵּ֣י הַ⁠כְּלָיֹ֔ת וְ⁠אֶת־הַ⁠חֵ֨לֶב֙ אֲשֶׁ֣ר עֲלֵי⁠הֶ֔ן אֲשֶׁ֖ר עַל־הַ⁠כְּסָלִ֑ים וְ⁠אֶת־הַ⁠יֹּתֶ֨רֶת֙ עַל־הַ⁠כָּבֵ֔ד 1 See how you translated these terms in [3:4](../03/04.md). +7:5 bh08 rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִ֨יר אֹתָ֤⁠ם הַ⁠כֹּהֵן֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). +7:5 aa8f אִשֶּׁ֖ה לַ⁠יהוָ֑ה 1 See how you translated the similar expression in [2:11](../02/11.md). +7:6 y9wb כָּל־זָכָ֥ר בַּ⁠כֹּהֲנִ֖ים יֹאכְלֶ֑⁠נּוּ 1 Alternate translation: “Every male among the sons of Aaron is permitted to eat it” or “Every male among the sons of Aaron may eat it” 7:6 ei3l rc://*/ta/man/translate/figs-activepassive יֵאָכֵ֔ל 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 it” 7:6 c7x0 rc://*/ta/man/translate/figs-possession קֹ֥דֶשׁ קָֽדָשִׁ֖ים הֽוּא 1 See how you translated this expression in [2:3](../02/03.md). 7:7 rtkp rc://*/ta/man/translate/figs-doublet כַּֽ⁠חַטָּאת֙ כָּֽ⁠אָשָׁ֔ם תּוֹרָ֥ה אַחַ֖ת לָ⁠הֶ֑ם 1 These two expressions mean similar things. They refer to the manner in which the meat for these two sacrifices is to be reserved for the priests’ special portion of food, and so the two expressions are used together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “The guilt offering and the purification offering are alike in this regard” @@ -633,8 +633,8 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 7:15 ib7v rc://*/ta/man/translate/figs-possession בְּ⁠י֥וֹם קָרְבָּנ֖⁠וֹ 1 The expression **on the day of his offering** uses the possessive form to refer to the day on which someone offers this particular offering. If it would be helpful in your language, consider making this explicit. Alternate translation: “on whatever day he offers it” or “whenever he offers it” 7:15 h75f rc://*/ta/man/translate/figs-abstractnouns וּ⁠בְשַׂ֗ר זֶ֚בַח תּוֹדַ֣ת שְׁלָמָ֔י⁠ו 1 If your language does not use an abstract noun for the idea behind the word **thanksgiving**, you can express the same idea with a verbal form. Alternate translation: “And the meat of the sacrifice of his peace offerings that he offers to express gratitude to Yahweh” 7:15 zeoo עַד־בֹּֽקֶר 1 Alternate translation: “until the next day” -7:16 pt9q rc://*/ta/man/translate/figs-explicit נֶ֣דֶר 1 Here, a **vow** refers to a promise to bring a sacrifice to Yahweh if a prayer is answered in a particular manner. Alternative translation: “is a votive sacrifice” or “is the result of a promise to bring a sacrifice if Yahweh answered his prayer” -7:16 ajca rc://*/ta/man/translate/figs-explicit נְדָבָ֗ה 1 Here, a *freewill offering** is a spontaneous offering for the cause of expressing joy and gratitude to God. Alternative translation: “a spontaneous and unprompted sacrifice motivated by joy” +7:16 pt9q rc://*/ta/man/translate/figs-explicit נֶ֣דֶר 1 Here, a **vow** refers to a promise to bring a sacrifice to Yahweh if a prayer is answered in a particular manner. Alternative translation: “is a votive sacrifice” or “is the result of a promise to bring a sacrifice if Yahweh answered his prayer” +7:16 ajca rc://*/ta/man/translate/figs-explicit נְדָבָ֗ה 1 Here, a *freewill offering** is a spontaneous offering for the cause of expressing joy and gratitude to God. Alternative translation: “a spontaneous and unprompted sacrifice motivated by joy” 7:16 iiyl rc://*/ta/man/translate/figs-possession זֶ֚בַח קָרְבָּנ֔⁠וֹ 1 The expression, **the sacrifice of his offering**, refers to the portion of the peace offering constituted by animal sacrifices, distinct from the grain offerings that were to be offered alongside those portions. If it would be helpful, consider making this explicit. Alternate translation: “the portions of the animal sacrifices that come from his peace offerings” 7:16 tw8o rc://*/ta/man/translate/figs-possession בְּ⁠י֛וֹם הַקְרִיב֥⁠וֹ אֶת־זִבְח֖⁠וֹ 1 As before, the expression **on the day of his presenting his sacrifice** uses the possessive form to refer to any day on which someone offers this particular offering. If it would be helpful in your language, consider making this explicit. Alternate translation: “on whatever day he presents his sacrifice” or “whenever he presents his sacrifice” 7:16 wgx8 rc://*/ta/man/translate/figs-activepassive יֵאָכֵ֑ל & וְ⁠הַ⁠נּוֹתָ֥ר מִמֶּ֖⁠נּוּ יֵאָכֵֽל 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 priests should eat it … and they should eat remainder from it” @@ -652,15 +652,15 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 7:18 jgq1 rc://*/ta/man/translate/figs-gendernotations וְ⁠הַ⁠נֶּ֛פֶשׁ הָ⁠אֹכֶ֥לֶת מִמֶּ֖⁠נּוּ עֲוֺנָ֥⁠הּ תִּשָּֽׂא 1 See how you handled the use of a generic feminine word for a person in [2:1](../02/01.md). 7:18 yorf rc://*/ta/man/translate/figs-idiom עֲוֺנָ֥⁠הּ תִּשָּֽׂא 1 See how you translated the similar expression in [5:1](../05/01.md). 7:19 ef1a rc://*/ta/man/translate/figs-activepassive וְ⁠הַ⁠בָּשָׂ֞ר אֲשֶׁר־יִגַּ֤ע בְּ⁠כָל־טָמֵא֙ לֹ֣א יֵֽאָכֵ֔ל 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 priests shall not eat the meat that touches any unclean thing” -7:19 ii69 rc://*/ta/man/translate/figs-genericnoun וְ⁠הַ⁠בָּשָׂ֞ר 1 The phrase **the meat** does not refer to a specific portion of meat, but rather generally refers to any meat that touches something unclean. Express this in the way that would be most natural in your language. Alternate translation: “And any meat” -7:19 k4du rc://*/ta/man/translate/figs-idiom בְּ⁠כָל־טָמֵא֙ 1 See how you translated the use of this term in [5:2](../05/02.md). +7:19 ii69 rc://*/ta/man/translate/figs-genericnoun וְ⁠הַ⁠בָּשָׂ֞ר 1 The phrase **the meat** does not refer to a specific portion of meat, but rather generally refers to any meat that touches something unclean. Express this in the way that would be most natural in your language. Alternate translation: “And any meat” +7:19 k4du rc://*/ta/man/translate/figs-idiom בְּ⁠כָל־טָמֵא֙ 1 See how you translated the use of this term in [5:2](../05/02.md). 7:19 gnjy rc://*/ta/man/translate/figs-explicitinfo בָּ⁠אֵ֖שׁ יִשָּׂרֵ֑ף 1 See how you translated this expression in [7:17](../07/17.md). 7:19 b8tn rc://*/ta/man/translate/figs-activepassive יִשָּׂרֵ֑ף 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 priests shall burn it” 7:19 zi2b rc://*/ta/man/translate/figs-ellipsis וְ⁠הַ֨⁠בָּשָׂ֔ר 1 The phrase **the meat** leaves out information that some languages might consider essential to understanding. It refers to clean meat that has not touched anything unclean, in contrast to **the meat that touches any unclean thing**. If it would be helpful in your language, consider stating this plainly. Alternate expression: “But, as for clean meat that has not touched any unclean thing” 7:19 cj9p rc://*/ta/man/translate/figs-explicit כָּל־טָה֖וֹר 1 The expression **any clean person** refers to any individual who has succeeded in remaining ceremonially clean by abstaining from touching anything that would render him unclean, as instructed by Leviticus. If it would be helpful in your language, consider stating this plainly. Alternate translation: “any person who has not touched anything unclean and so has, himself, remained clean” 7:19 ls5y rc://*/ta/man/translate/figs-explicit בָּשָֽׂר 1 The **meat** referred to here is the same as **the meat** that has not touched anything unclean and so is considered clean. If it would be helpful in your language, consider making this explicit. Alternate translation: “any clean meat” 7:20 rxcw rc://*/ta/man/translate/figs-gendernotations וְ⁠הַ⁠נֶּ֜פֶשׁ אֲשֶׁר־תֹּאכַ֣ל בָּשָׂ֗ר 1 See how you handled the use of a generic feminine word for a person in [2:1](../02/01.md). -7:20 qn8d rc://*/ta/man/translate/figs-explicit בָּשָׂ֗ר מִ⁠זֶּ֤בַח הַ⁠שְּׁלָמִים֙ אֲשֶׁ֣ר לַ⁠יהוָ֔ה 1 The expression **the peace offerings that are for Yahweh** might seem to imply that the peace offerings supply Yahweh with food. However, as stated before, Yahweh does not eat, nor does he need food from human beings. The peace offerings belong to Yahweh in the sense that they are dedicated especially to Yahweh’s special purposes. Consequently, the portions of meat from these sacrifices are not to be used for any common purpose. In your translation, make sure that it is not implied that the meat from these sacrifices provides Yahweh with food. +7:20 qn8d rc://*/ta/man/translate/figs-explicit בָּשָׂ֗ר מִ⁠זֶּ֤בַח הַ⁠שְּׁלָמִים֙ אֲשֶׁ֣ר לַ⁠יהוָ֔ה 1 The expression **the peace offerings that are for Yahweh** might seem to imply that the peace offerings supply Yahweh with food. However, as stated before, Yahweh does not eat, nor does he need food from human beings. The peace offerings belong to Yahweh in the sense that they are dedicated especially to Yahweh’s special purposes. Consequently, the portions of meat from these sacrifices are not to be used for any common purpose. In your translation, make sure that it is not implied that the meat from these sacrifices provides Yahweh with food. 7:20 pk97 rc://*/ta/man/translate/figs-metaphor וְ⁠טֻמְאָת֖⁠וֹ עָלָ֑י⁠ו 1 A person who is not fit for God’s special, sacred space is spoken of as if **his uncleanness** were physically resting **on him**. If your language would use a similar metaphor, consider using it here. If not, consider using a generic expression. Alternate translation: “and he is unclean” 7:20 i2g0 rc://*/ta/man/translate/figs-gendernotations וְ⁠טֻמְאָת֖⁠וֹ עָלָ֑י⁠ו 1 The words **his** and **him** are being used generically to refer to anyone who might become unclean and so should avoid eating the meat that is especially set apart for holy purposes. If it would be helpful in your language, consider making this explicit. Alternate translation: “and the uncleanness of that person is on him” 7:20 miq8 rc://*/ta/man/translate/figs-abstractnouns וְ⁠טֻמְאָת֖⁠וֹ עָלָ֑י⁠ו 1 See how you handled the abstract noun **uncleanness** in [5:3](../05/03.md). @@ -668,33 +668,33 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 7:20 m7mh rc://*/ta/man/translate/figs-idiom וְ⁠נִכְרְתָ֛ה הַ⁠נֶּ֥פֶשׁ הַ⁠הִ֖וא מֵ⁠עַמֶּֽי⁠הָ 1 The punishment for a person eating the meat that is dedicated to Yahweh while they are considered unclean is spoken of as if the person were being literally cut off from his 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. Alternate translation: “then that person will be punished and removed from her people” or, to avoid the passive form, “then Yahweh will execute divine judgment against that person and remove her from her people” or (2) a metaphor that refers to the people excommunicating the individual from her community. Alternative translation: “then that person should be removed from her people and excommunicated” or, to avoid the passive form, “then the people should remove that person from the people and refuse to have contact with her” 7:20 a43e rc://*/ta/man/translate/figs-activepassive וְ⁠נִכְרְתָ֛ה הַ⁠נֶּ֥פֶשׁ הַ⁠הִ֖וא 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. For interpretive options for this expression, see the previous note. Alternate translation: “the people of Israel shall cut off that person” or ”Yahweh shall cut off that person” 7:21 wmem rc://*/ta/man/translate/figs-gendernotations וְ⁠נֶ֜פֶשׁ כִּֽי־תִגַּ֣ע 1 See how you handled the use of a generic feminine word for a person in [2:1](../02/01.md). -7:21 j99o rc://*/ta/man/translate/figs-idiom בְּ⁠כָל־טָמֵ֗א 1 See how you translated the use of this term in [5:2](../05/02.md). -7:21 hq6r rc://*/ta/man/translate/figs-possession בְּ⁠טֻמְאַ֤ת אָדָם֙ 1 See how you translated the use of this expression in [5:3](../05/03.md). +7:21 j99o rc://*/ta/man/translate/figs-idiom בְּ⁠כָל־טָמֵ֗א 1 See how you translated the use of this term in [5:2](../05/02.md). +7:21 hq6r rc://*/ta/man/translate/figs-possession בְּ⁠טֻמְאַ֤ת אָדָם֙ 1 See how you translated the use of this expression in [5:3](../05/03.md). 7:21 g4kv rc://*/ta/man/translate/figs-explicit טְמֵאָ֗ה & טָמֵ֔א 1 As the General Introduction to this chapter 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” or ”taboo ... taboo” 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 taboo 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“ or “any taboo animal” 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 eaoo rc://*/ta/man/translate/figs-explicit מִ⁠בְּשַׂר־זֶ֥בַח הַ⁠שְּׁלָמִ֖ים אֲשֶׁ֣ר לַ⁠יהוָ֑ה 1 See how you translated the similar expressions in [7:20](../07/20.md). -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 eaoo rc://*/ta/man/translate/figs-explicit מִ⁠בְּשַׂר־זֶ֥בַח הַ⁠שְּׁלָמִ֖ים אֲשֶׁ֣ר לַ⁠יהוָ֑ה 1 See how you translated the similar expressions in [7:20](../07/20.md). +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). 7:22 xw34 rc://*/ta/man/translate/writing-quotations לֵּ⁠אמֹֽר 1 The word translated **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 w4mz rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹ֑ר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. -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 be confusing in your language, consider continuing to use whichever form you have been using for the previous chapters. Alternate translation: “No one should eat” -7:23 z2p3 rc://*/ta/man/translate/figs-youcrowd לֹ֥א תֹאכֵֽלוּ 1 Here, **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 a third-person form, as modeled by the previous note. +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 be confusing in your language, consider continuing to use whichever form you have been using for the previous chapters. Alternate translation: “No one should eat” +7:23 z2p3 rc://*/ta/man/translate/figs-youcrowd לֹ֥א תֹאכֵֽלוּ 1 Here, **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 a third-person form, as modeled by the previous note. 7:24 t2m9 rc://*/ta/man/translate/figs-activepassive וְ⁠חֵ֤לֶב נְבֵלָה֙ וְ⁠חֵ֣לֶב טְרֵפָ֔ה יֵעָשֶׂ֖ה 1 If your language does not use the passive form in this way, you can state this in an active form or in another way that is natural in your language. Alternate translation: “And you shall use the fat of a carcass or the fat of a torn animal” or, in the third person, “And anyone shall use the fat of a carcass or the fat of a torn animal” 7:24 fbok rc://*/ta/man/translate/figs-explicit וְ⁠חֵ֤לֶב נְבֵלָה֙ 1 The **fat of a carcass** refers to any fat portion from any animal, wild or domesticated, that has died, usually referring to those animals that have died of natural causes and that any Israelite might find in the desert wilderness. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “And the fat of any dead animal, whether wild or domesticated, that someone happens to find” 7:24 ggyw rc://*/ta/man/translate/figs-explicit וְ⁠חֵ֣לֶב טְרֵפָ֔ה 1 The expression **the fat of a torn animal** refers to the fat portions of an animal, usually a domesticated animal, that has been attacked and killed by wild animals. If this would be unclear in your language, consider stating the meaning plainly. Alternate translation: “or the fat of a domesticated animal that was killed and torn apart by wild animals” -7:24 vs7b rc://*/ta/man/translate/figs-declarative יֵעָשֶׂ֖ה לְ⁠כָל־מְלָאכָ֑ה 1 The expression **will be made for any work** uses a future statement to denote permission or allowance. Specifically, it refers to the permission given to the people of Israel to use these fat portions for a variety of unspecified uses, other than eating. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “may be used for domestic household purposes” or “could possibly be used for domestic household purposes” +7:24 vs7b rc://*/ta/man/translate/figs-declarative יֵעָשֶׂ֖ה לְ⁠כָל־מְלָאכָ֑ה 1 The expression **will be made for any work** uses a future statement to denote permission or allowance. Specifically, it refers to the permission given to the people of Israel to use these fat portions for a variety of unspecified uses, other than eating. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “may be used for domestic household purposes” or “could possibly be used for domestic household purposes” 7:24 e2ga rc://*/ta/man/translate/figs-reduplication וְ⁠אָכֹ֖ל לֹ֥א תֹאכְלֻֽ⁠הוּ 1 Here the expression **eating, you shall not eat it** uses a repetition of the verbal form in order to intensify the idea that the eating of these fat portions is forbidden. 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 you should certainly never eat it” or, using the third-person, “but no one should ever eat it” 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 be confusing in your language, consider continuing to use whichever form you have been using for the previous chapters. Alternate translation: “no one shall eat it” +7:24 xlck rc://*/ta/man/translate/figs-123person לֹ֥א תֹאכְלֻֽ⁠הוּ׃ 1 If the switch from third-person to second-person forms would be confusing 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 cjbt rc://*/ta/man/translate/figs-genericnoun מִן־הַ֨⁠בְּהֵמָ֔ה 1 See how you translated the similar expression in [1:2](../01/02.md). -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-idiom 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-gendernotations 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” 7:27 xa78 rc://*/ta/man/translate/figs-gendernotations כָּל־נֶ֖פֶשׁ אֲשֶׁר־תֹּאכַ֣ל 1 See how you handled the use of a generic feminine word for a person in [2:1](../02/01.md). -7:27 nm4b rc://*/ta/man/translate/figs-idiom וְ⁠נִכְרְתָ֛ה הַ⁠נֶּ֥פֶשׁ הַ⁠הִ֖וא מֵֽ⁠עַמֶּֽי⁠הָ 1 See how you translated the similar expressions in [7:20](../07/20.md). +7:27 nm4b rc://*/ta/man/translate/figs-idiom וְ⁠נִכְרְתָ֛ה הַ⁠נֶּ֥פֶשׁ הַ⁠הִ֖וא מֵֽ⁠עַמֶּֽי⁠הָ 1 See how you translated the similar expressions in [7:20](../07/20.md). 7:28 gkdm rc://*/ta/man/translate/writing-quotations לֵּ⁠אמֹֽר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. 7:28-29 rh99 rc://*/ta/man/translate/figs-quotesinquotes לֵּ⁠אמֹֽר & דַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל 1 This sentence has a quotation within a quotation. You can translate this as an indirect quotation. Alternate translation, with a period before: “He told Moses to speak to the sons of Israel” 7:29 twhb rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹ֑ר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. @@ -703,14 +703,14 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 7:30 w7dk rc://*/ta/man/translate/figs-synecdoche יָדָ֣י⁠ו תְּבִיאֶ֔ינָה 1 Here, **his hands** represent the whole person, emphasizing the individual’s personal responsibility and agency in bringing the sacrifice. If your language uses a similar expression to express this idea, consider using it here. If not, consider using a generic expression. Alternate translation: “He himself should bring” or, using the second-person “You yourself should bring” 7:30 ry2t rc://*/ta/man/translate/translate-unknown אֶת־הַ⁠חֵ֤לֶב עַל־הֶֽ⁠חָזֶה֙ & אֵ֣ת הֶ⁠חָזֶ֗ה 1 Here, the **breast** is the portion of the animal’s meat consisting of the larger part of the animal’s chest below the region of the neck. The **breast** and **the fat on the breast** were considered uniquely choice portions of meat and fat. Consequently, it was dedicated especially to Yahweh. If your language has a special term for this portion of meat and fat, consider using it here. If not, consider using a generic expression. Alternate expression: “the fat that is on the breast meat … the breast meat itself” 7:30 v5t2 rc://*/ta/man/translate/translate-symaction לְ⁠הָנִ֥יף אֹת֛⁠וֹ תְּנוּפָ֖ה לִ⁠פְנֵ֥י יְהוָֽה 1 For the priest **to wave** the offering in Yahweh’s presence is a symbolic gesture that shows that the person is dedicating the sacrifice to Yahweh. This act could mean: (1) merely presenting the sacrifice to Yahweh in a unique way. Alternate translation: “to lift and show off the breast meat of the sacrifice in Yahweh’s presence” or (2) causing the smell of the sacrifice to waft in Yahweh’s direction, creating a “pleasant smell to Yahweh” that would result in the acceptance of the sacrifice. Alternate translation: “to move the breast meat of the sacrifice back and forth overhead so that the smell of the meat is wafted to Yahweh’s presence” -7:30 fd4t rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָֽה 1 Here, the expression **a wave offering to the face of Yahweh** could mean: (1) waving **the breast** in Yahweh’s presence in the sacred precincts of the tent of meeting. Alternate translation: “in the presence of Yahweh in the sacred precincts of the tent of meeting” or (2) waving **the breast** in the direction of the tent of meeting where Yahweh lived among the Israelites. Alternate translation: “in the direction of the tent of meeting where Yahweh lives among the Israelites” +7:30 fd4t rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָֽה 1 Here, the expression **a wave offering to the face of Yahweh** could mean: (1) waving **the breast** in Yahweh’s presence in the sacred precincts of the tent of meeting. Alternate translation: “in the presence of Yahweh in the sacred precincts of the tent of meeting” or (2) waving **the breast** in the direction of the tent of meeting where Yahweh lived among the Israelites. Alternate translation: “in the direction of the tent of meeting where Yahweh lives among the Israelites” 7:31 tbb1 rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִ֧יר הַ⁠כֹּהֵ֛ן אֶת־הַ⁠חֵ֖לֶב הַ⁠מִּזְבֵּ֑חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). 7:31 npon rc://*/ta/man/translate/figs-explicit אֶת־הַ⁠חֵ֖לֶב 1 The phrase **the fat** refers to the fat of the breast, as distinct from **the breast**, which refers to the meat of the breast itself. If it would be helpful in your language, consider stating the meaning plainly. Alternate translation: “the fat of the breast” 7:31 ncgd rc://*/ta/man/translate/figs-explicit וְ⁠הָיָה֙ הֶֽ⁠חָזֶ֔ה לְ⁠אַהֲרֹ֖ן וּ⁠לְ⁠בָנָֽי⁠ו 1 This expression means that the meat of **the breast** should not be burned completely on the altar but rather should be given to the priests for food. See how you translated this similar expression in [7:7](../07/07.md). 7:31 h7vi rc://*/ta/man/translate/figs-metaphor לְ⁠אַהֲרֹ֖ן וּ⁠לְ⁠בָנָֽי⁠ו 1 See how you translated the similar expression in [2:2](../02/02.md). 7:32 f116 rc://*/ta/man/translate/translate-unknown וְ⁠אֵת֙ שׁ֣וֹק הַ⁠יָּמִ֔ין 1 The **right thigh** is the upper part of the right leg of the animal, directly above the knee and below the hip joint. Although the reason for the choice of the **right** portion of the thighs is unknown and debated, the **thigh** itself was considered a uniquely choice portion of meat, and so was especially dedicated to Yahweh and to his special purposes, like providing food for the priests. If your language has a word for this choice portion of an animal’s meat, consider using it here. If not, consider using a generic expression. Alternate translation: “And the choice portion of meat between the hip and the knee joints on the right leg of the animal” -7:32 cxqp rc://*/ta/man/translate/figs-123person תִּתְּנ֥וּ & שַׁלְמֵי⁠כֶֽם 1 As the General Introduction to this chapter discusses, here, the author of Leviticus suddenly 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 be confusing in your language, consider continuing to use whichever form you have been using for the previous chapters. Alternate translation: “the person presenting the offering shall give … his peace offerings” -7:32 ceao rc://*/ta/man/translate/figs-youcrowd תִּתְּנ֥וּ & שַׁלְמֵי⁠כֶֽם 1 Here, **you** and **your** are plural. They refer 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, as modeled by the previous note. +7:32 cxqp rc://*/ta/man/translate/figs-123person תִּתְּנ֥וּ & שַׁלְמֵי⁠כֶֽם 1 As the General Introduction to this chapter discusses, here, the author of Leviticus suddenly 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 be confusing in your language, consider continuing to use whichever form you have been using for the previous chapters. Alternate translation: “the person presenting the offering shall give … his peace offerings” +7:32 ceao rc://*/ta/man/translate/figs-youcrowd תִּתְּנ֥וּ & שַׁלְמֵי⁠כֶֽם 1 Here, **you** and **your** are plural. They refer 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, as modeled by the previous note. 7:32 sew1 rc://*/ta/man/translate/figs-explicit תְרוּמָ֖ה לַ⁠כֹּהֵ֑ן 1 Previously the **contribution** belonged to Yahweh. Here it is explained that this unique portion of meat belonged to Yahweh's purposes, specifically to provide the priests with their allotment of food. If this would be unclear in your language, consider stating the meaning plainly. Alternate translation: “as an important contribution of choice meat that provides the priests with food” 7:33 l8go rc://*/ta/man/translate/figs-explicit הַ⁠מַּקְרִ֞יב אֶת־דַּ֧ם הַ⁠שְּׁלָמִ֛ים וְ⁠אֶת־הַ⁠חֵ֖לֶב מִ⁠בְּנֵ֣י אַהֲרֹ֑ן 1 The **person presenting the blood of the peace offerings and the fat from the sons of Aaron** is one of the priests. At the time that Yahweh spoke these instructions to Moses, they were the literal “sons of Aaron.” However, this expression refers to whichever priest happened to perform the symbolic action of **presenting the blood of the peace offerings** along with **the fat**. If it would be helpful in your language, consider making this explicit. Alternate translation: “The priest who presents the blood of the peace offerings and the fat, who is among the sons of Aaron” 7:33 lbwv rc://*/ta/man/translate/figs-metaphor מִ⁠בְּנֵ֣י אַהֲרֹ֑ן 1 See how you translated the similar expression in [1:5](../01/05.md). @@ -789,7 +789,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 8:14 t8dr rc://*/ta/man/translate/figs-possession אֵ֖ת פַּ֣ר הַֽ⁠חַטָּ֑את & פַּ֥ר הַֽ⁠חַטָּֽאת׃ 1 See how you translated this possessive form in [8:2](../08/02.md). 8:14 n1yy rc://*/ta/man/translate/translate-symaction וַ⁠יִּסְמֹ֨ךְ אַהֲרֹ֤ן וּ⁠בָנָי⁠ו֙ אֶת־יְדֵי⁠הֶ֔ם עַל־רֹ֖אשׁ פַּ֥ר הַֽ⁠חַטָּֽאת׃ 1 This is a symbolic action that identifies **Aaron and his sons** with the animal they are offering. In this way, they are placing their sin on the animal in Yahweh's presence. See how you translated this action in [1:4](../01/04.md). 8:15 je3w rc://*/ta/man/translate/writing-pronouns וַ⁠יִּשְׁחָ֗ט 1 The one who offered a sacrifice would usually slaughter the animal for that sacrifice. However, in this case, even though Moses is offering the sacrifice, the pronoun **he** likely refers to Aaron, acting together with his sons. If it would be helpful in your language, consider making the referent plain. Alternate translation: “And Aaron and his sons slaughtered it” -8:15 r7ba rc://*/ta/man/translate/figs-explicit וַ⁠יִּקַּ֨ח מֹשֶׁ֤ה אֶת־הַ⁠דָּם֙ 1 See how you handled the implied information in this expression in [1:5](../01/05.md). +8:15 r7ba rc://*/ta/man/translate/figs-explicit וַ⁠יִּקַּ֨ח מֹשֶׁ֤ה אֶת־הַ⁠דָּם֙ 1 See how you handled the implied information in this expression in [1:5](../01/05.md). 8:15 n38w rc://*/ta/man/translate/figs-idiom וַ֠⁠יִּתֵּן עַל־קַרְנ֨וֹת הַ⁠מִּזְבֵּ֤חַ סָבִיב֙ בְּ⁠אֶצְבָּע֔⁠וֹ 1 See how you translated the similar expression in [4:7](../04/07.md). 8:15 z8mk rc://*/ta/man/translate/figs-explicit קַרְנ֨וֹת הַ⁠מִּזְבֵּ֤חַ 1 The **horns of the altar** refers to the corners of the **altar**. They are shaped like the **horns** of an ox. Alternate translation: “the horn-shaped projections at the corners of the altar” 8:15 xezu rc://*/ta/man/translate/writing-pronouns וַ⁠יְחַטֵּ֖א & יָצַק֙ & וַֽ⁠יְקַדְּשֵׁ֖⁠הוּ 1 Here each use of the pronoun **he** refers to Moses. If this would not be clear in your language, consider making the referent explicit. Alternate translation: “And Moses purified … Moses poured out … And Moses made it holy” @@ -813,16 +813,16 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 8:20 i2w5 rc://*/ta/man/translate/writing-poetry וְ⁠אֶת־הָ⁠אַ֔יִל נִתַּ֖ח לִ⁠נְתָחָ֑י⁠ו 1 For emphasis, a verb and its object from the same root are being used. The verb **cut** is related to the noun **pieces**. 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 he carefully and thoroughly butchered the ram into its various pieces” 8:20 acfw rc://*/ta/man/translate/writing-pronouns וְ⁠אֶת־הָ⁠אַ֔יִל נִתַּ֖ח לִ⁠נְתָחָ֑י⁠ו 1 The one who offered a sacrifice would usually slaughter the animal for that sacrifice. However, in this case, even though Moses is offering the sacrifice, the pronoun **he** likely refers to Aaron, acting together with his sons. If it would be helpful in your language, consider making the referent plain. Alternate translation: “And Aaron and his sons cut the ram into its pieces” 8:20 k05k rc://*/ta/man/translate/translate-unknown וַ⁠יַּקְטֵ֤ר מֹשֶׁה֙ אֶת־הָ⁠רֹ֔אשׁ וְ⁠אֶת־הַ⁠נְּתָחִ֖ים וְ⁠אֶת־הַ⁠פָּֽדֶר׃ 1 See how you translated this expression in [1:9](../01/09.md). Alternate translation: “And Moses caused the head and the pieces and the suet to become smoke on the altar and ascend toward Yahweh in heaven, where he would smell the smoke and be pleased” -8:20 yx76 rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠נְּתָחִ֖ים 1 The expression **the pieces** refers to the appropriate portions of fat that would be removed from the burnt offering, according to the instructions recorded in Leviticus [1:8](../01/08.md). See how you translated the similar expression there. -8:20 vm61 rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠פָּֽדֶר׃ 1 See how you translated this fat portion in [1:8](../01/08.md). -8:21 t8ha rc://*/ta/man/translate/figs-explicitinfo רָחַ֣ץ בַּ⁠מָּ֑יִם 1 See how you handled the extra information in this expression in [1:5](../01/05.md). +8:20 yx76 rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠נְּתָחִ֖ים 1 The expression **the pieces** refers to the appropriate portions of fat that would be removed from the burnt offering, according to the instructions recorded in Leviticus [1:8](../01/08.md). See how you translated the similar expression there. +8:20 vm61 rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠פָּֽדֶר׃ 1 See how you translated this fat portion in [1:8](../01/08.md). +8:21 t8ha rc://*/ta/man/translate/figs-explicitinfo רָחַ֣ץ בַּ⁠מָּ֑יִם 1 See how you handled the extra information in this expression in [1:5](../01/05.md). 8:21 xtyh rc://*/ta/man/translate/writing-pronouns רָחַ֣ץ בַּ⁠מָּ֑יִם 1 The one who offered a sacrifice would usually slaughter the animal for that sacrifice. However, in this case, even though Moses is offering the sacrifice, the pronoun **he** likely refers to Aaron, acting together with his sons. If it would be helpful in your language, consider making the referent plain. Alternate translation: “Aaron and his sons washed with water” 8:21 w635 rc://*/ta/man/translate/translate-unknown וַ⁠יַּקְטֵר֩ מֹשֶׁ֨ה אֶת־כָּל־הָ⁠אַ֜יִל הַ⁠מִּזְבֵּ֗חָ⁠ה 1 See how you translated this expression in [1:9](../01/09.md). Alternate translation: “And Moses caused the head and the pieces and the suet to become smoke on the altar and ascend toward Yahweh in heaven, where he would smell the smoke and be pleased” 8:22 com2 rc://*/ta/man/translate/writing-pronouns וַ⁠יַּקְרֵב֙ אֶת־הָ⁠אַ֣יִל הַ⁠שֵּׁנִ֔י 1 The pronoun **he** refers to Moses. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “And Moses presented the second ram” 8:22 qr6w rc://*/ta/man/translate/figs-possession אֵ֖יל הַ⁠מִּלֻּאִ֑ים 1 The expression **the ram of the ordination offering** uses the possessive form to describe the **ram** that had been selected to be sacrificed for an **ordination offering**. If this would be unclear in your language, consider making the meaning explicit. Alternate translation: “the ram that Aaron and his sons had presented as an ordination offering” 8:22 v85u rc://*/ta/man/translate/translate-symaction וַֽ⁠יִּסְמְכ֞וּ אַהֲרֹ֧ן וּ⁠בָנָ֛י⁠ו אֶת־יְדֵי⁠הֶ֖ם עַל־רֹ֥אשׁ הָ⁠אָֽיִל׃ 1 See how you translated this symbolic action in [1:4](../01/04.md). 8:23 qn88 rc://*/ta/man/translate/writing-pronouns וַ⁠יִּשְׁחָ֓ט 1 The one who offered a sacrifice would usually slaughter the animal for that sacrifice. However, in this case, even though Moses is offering the sacrifice, the pronoun **he** likely refers to Aaron, acting together with his sons. If it would be helpful in your language, consider making the referent plain. Alternate translation: “And Aaron and his sons slaughtered it” -8:23 e9be rc://*/ta/man/translate/figs-explicit וַ⁠יִּקַּ֤ח מֹשֶׁה֙ מִ⁠דָּמ֔⁠וֹ 1 See how you handled the implied information in the similar expression in [1:5](../01/05.md). +8:23 e9be rc://*/ta/man/translate/figs-explicit וַ⁠יִּקַּ֤ח מֹשֶׁה֙ מִ⁠דָּמ֔⁠וֹ 1 See how you handled the implied information in the similar expression in [1:5](../01/05.md). 8:23 ja2d rc://*/ta/man/translate/translate-unknown וַ⁠יִּתֵּ֛ן עַל־תְּנ֥וּךְ אֹֽזֶן־אַהֲרֹ֖ן הַ⁠יְמָנִ֑ית וְ⁠עַל־בֹּ֤הֶן יָד⁠וֹ֙ הַ⁠יְמָנִ֔ית וְ⁠עַל־בֹּ֥הֶן רַגְל֖⁠וֹ הַ⁠יְמָנִֽית׃ 1 This is a symbolic action. Just as placing blood on the extremities of the altar purified it and prepared it to be an appropriate vessel through which acceptable sacrifices might be offered to Yahweh, by placing blood on Aaron’s right earlobe, the thumb of his right hand, and the big toe of his right foot Moses purifies Aaron and prepares him to be set apart for offering acceptable sacrifices to Yahweh. If this would not be clear in your language, consider explaining the meaning of this rite in a footnote or in the text of your translation. Alternate translation: “and he gave it on the earlobe of the right ear of Aaron and on the thumb of his right hand and on the big toe of his right foot. He did this in order to purify Aaron from the impurity of sin and to prepare him to offer acceptable sacrifices to Yahweh” 8:23 puhy rc://*/ta/man/translate/figs-idiom וַ⁠יִּתֵּ֛ן עַל־תְּנ֥וּךְ אֹֽזֶן־אַהֲרֹ֖ן הַ⁠יְמָנִ֑ית 1 This expression is an idiom. It refers to placing or putting something on someone. If this idiom would not be clear in your language, consider making the meaning plain. Alternate translation: “and he put it on the earlobe of the right ear of Aaron” 8:24 ztw0 rc://*/ta/man/translate/translate-symaction וַ⁠יַּקְרֵ֞ב אֶת־בְּנֵ֣י אַהֲרֹ֗ן 1 See how you translated this symbolic action in [8:6](../08/06.md). @@ -839,7 +839,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 8:27 tq8d rc://*/ta/man/translate/figs-idiom וַ⁠יִּתֵּ֣ן אֶת־הַ⁠כֹּ֔ל עַ֚ל כַּפֵּ֣י אַהֲרֹ֔ן וְ⁠עַ֖ל כַּפֵּ֣י בָנָ֑י⁠ו 1 See how you translated this idiom in [8:7](../08/07.md). 8:27 xnw1 rc://*/ta/man/translate/figs-explicit אֶת־הַ⁠כֹּ֔ל 1 Here, **the whole** refers to the fat portions, the right thigh, and all of the loaves of bread. If it would be helpful, consider making the referent explicit. Alternate translation: “all the portions of fat, the right thigh, and the loaves of bread” 8:27 hy74 rc://*/ta/man/translate/translate-unknown כַּפֵּ֣י אַהֲרֹ֔ן & כַּפֵּ֣י בָנָ֑י⁠ו 1 The **palm** is the flat part of the inside of one’s hand. If your language has a word for this part of the hand, consider using it here. If not, consider using a generic expression. Alternate translation: ”the open hands of Aaron … the open hands of his sons” -8:27 n3y7 rc://*/ta/man/translate/figs-explicit וַ⁠יָּ֧נֶף אֹתָ֛⁠ם תְּנוּפָ֖ה 1 Although the subject is not named, because it is usually the person offering the sacrifice who is authorized to dedicate the portions of the sacrifice to Yahweh by waving them in his presence, it is likely that **he** here refers to Aaron and his sons. This is further clarified by the fact that Moses placed the portions of fat, the right thigh, and the loaves of bread in the open palms of Aaron and his sons. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “and Aaron and his sons waved them as a wave offering” +8:27 n3y7 rc://*/ta/man/translate/figs-explicit וַ⁠יָּ֧נֶף אֹתָ֛⁠ם תְּנוּפָ֖ה 1 Although the subject is not named, because it is usually the person offering the sacrifice who is authorized to dedicate the portions of the sacrifice to Yahweh by waving them in his presence, it is likely that **he** here refers to Aaron and his sons. This is further clarified by the fact that Moses placed the portions of fat, the right thigh, and the loaves of bread in the open palms of Aaron and his sons. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “and Aaron and his sons waved them as a wave offering” 8:27 l4k9 rc://*/ta/man/translate/translate-unknown וַ⁠יָּ֧נֶף אֹתָ֛⁠ם תְּנוּפָ֖ה 1 See how you translated this symbolic action and its corresponding type of offering in [7:30](../07/30.md). 8:27 veot rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָֽה׃ 1 Here, the expression **to the face of Yahweh** means “toward the presence of Yahweh.” It indicates that Moses waved the loaves and the wafer in the direction of the Most Holy Place, where Yahweh lived among the Israelites. If it would be helpful to your readers, consider stating this plainly. Alternate translation: “in the direction of the Most Holy Place where Yahweh lived among the Israelites” 8:28 q9b5 rc://*/ta/man/translate/writing-pronouns וַ⁠יִּקַּ֨ח מֹשֶׁ֤ה אֹתָ⁠ם֙ 1 Here, the pronoun **them** refers to the fat portions, the right thigh, and all of the loaves of bread. If it would be helpful, consider making the referent explicit. Alternate translation: “And Moses took the portions of fat, the right thigh, and the loaves of bread” @@ -859,7 +859,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 8:31 bf4q rc://*/ta/man/translate/figs-quotesinquotes כַּ⁠אֲשֶׁ֤ר צִוֵּ֨יתִי֙ לֵ⁠אמֹ֔ר אַהֲרֹ֥ן וּ⁠בָנָ֖י⁠ו יֹאכְלֻֽ⁠הוּ׃ 1 This is a quotation within a quotation. You can state this as an indirect quotation. Alternate translation: “just as I commanded when I said that Aaron and his sons shall eat it” 8:31 q1xj rc://*/ta/man/translate/figs-declarative אַהֲרֹ֥ן וּ⁠בָנָ֖י⁠ו יֹאכְלֻֽ⁠הוּ׃ 1 The expression **Aaron and his sons shall eat it** uses a future statement to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “Aaron and his sons should eat it” or ”Aaron and his sons must eat it” 8:32 d6jm וְ⁠הַ⁠נּוֹתָ֥ר בַּ⁠בָּשָׂ֖ר וּ⁠בַ⁠לָּ֑חֶם 1 Alternate translation: “But the rest of the meat and bread” -8:32 pz43 rc://*/ta/man/translate/figs-explicitinfo בָּ⁠אֵ֖שׁ תִּשְׂרֹֽפוּ׃ 1 See how you handled the extra information in this expression in [4:12](../04/12.md). +8:32 pz43 rc://*/ta/man/translate/figs-explicitinfo בָּ⁠אֵ֖שׁ תִּשְׂרֹֽפוּ׃ 1 See how you handled the extra information in this expression in [4:12](../04/12.md). 8:32 u784 rc://*/ta/man/translate/figs-yousingular בָּ⁠אֵ֖שׁ תִּשְׂרֹֽפוּ׃ 1 Here, **you** is plural. It refers to Aaron and his sons, so use the plural form in your translation if your language marks that distinction. 8:32 gs7i rc://*/ta/man/translate/figs-declarative בָּ⁠אֵ֖שׁ תִּשְׂרֹֽפוּ׃ 1 This expression uses a future statement to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “you should burn with fire” or ”you must burn with fire” 8:33 l33w rc://*/ta/man/translate/figs-yousingular תֵֽצְאוּ֙ & מִלֻּאֵי⁠כֶ֑ם & אֶת־יֶדְ⁠כֶֽם׃ 1 The pronouns**you** and **your** are plural here. They refer to Aaron and his sons, so use the plural form in your translation if your language marks that distinction. @@ -869,7 +869,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 8:33 bd76 rc://*/ta/man/translate/figs-idiom כִּ֚י שִׁבְעַ֣ת יָמִ֔ים יְמַלֵּ֖א אֶת־יֶדְ⁠כֶֽם׃ 1 The expression **he will fill your hand** is an idiom that means to induct someone into the ministry and responsibilities of the priesthood. According to this verse, it will take seven days for Yahweh to induct Aaron and his sons into the priesthood. (See [Exodus 28:41](../exo/28/41.md) and [Exodus 29:9](../exo/29/09.md) for representative examples.) If this would not be clear to your readers, consider stating the meaning plainly. Alternate translation: “because it will take seven days for Yahweh to give you the responsibilities of the priesthood and dedicate you as priests” 8:33 nt6o rc://*/ta/man/translate/writing-pronouns יְמַלֵּ֖א אֶת־יֶדְ⁠כֶֽם׃ 1 Here the pronoun **he** refers to Yahweh. If this would not be clear to your readers, consider making the referent explicit. Alternate translation: “Yahweh will fill your hand” 8:34 io5e כַּ⁠אֲשֶׁ֥ר עָשָׂ֖ה בַּ⁠יּ֣וֹם הַ⁠זֶּ֑ה צִוָּ֧ה יְהוָ֛ה לַ⁠עֲשֹׂ֖ת 1 Alternate translation: “What has been done today is just as Yahweh commanded should be done” -8:34 e67x rc://*/ta/man/translate/figs-abstractnouns לְ⁠כַפֵּ֥ר עֲלֵי⁠כֶֽם 1 See how you handled the word **atonement** in [1:4](../01/04.md). +8:34 e67x rc://*/ta/man/translate/figs-abstractnouns לְ⁠כַפֵּ֥ר עֲלֵי⁠כֶֽם 1 See how you handled the word **atonement** in [1:4](../01/04.md). 8:34 d5c1 rc://*/ta/man/translate/grammar-connect-logic-goal לְ⁠כַפֵּ֥ר עֲלֵי⁠כֶֽם׃ 1 Here, **to** marks making **atonement** as the goal or purpose of Yahweh's commandments regarding the procedure of the various sacrifices performed on this day. 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 so that he might make atonement for you” 8:34 eefz rc://*/ta/man/translate/figs-yousingular עֲלֵי⁠כֶֽם׃ 1 Here, the pronoun **you** is plural. It refers to Aaron and his sons, so use the plural form in your translation if your language marks that distinction. 8:35 v2rg rc://*/ta/man/translate/figs-yousingular תֵּשְׁב֨וּ & וּ⁠שְׁמַרְתֶּ֛ם & וְ⁠לֹ֣א תָמ֑וּתוּ 1 Here, the pronoun **you** is plural. It refers to Aaron and his sons, so use the plural form in your translation if your language marks that distinction. @@ -878,7 +878,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 8:35 h75b rc://*/ta/man/translate/figs-explicit וּ⁠שְׁמַרְתֶּ֛ם אֶת־מִשְׁמֶ֥רֶת יְהוָ֖ה 1 To **keep** the **watch of Yahweh** does not mean to stand and guard the entrance to the sacred tent. Rather, the expression means to carefully avoid his prohibitions, the things Yahweh has commanded his people not to do. If this meaning would not be clear, consider stating the meaning plainly. Alternate translation: “and you will carefully keep Yahweh’s instructions about what you are not to do” 8:35 b94k rc://*/ta/man/translate/grammar-connect-logic-result וְ⁠לֹ֣א תָמ֑וּתוּ 1 The word **and** here 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. It may be helpful to begin a new sentence here. Alternate translation, with a period before: “If you do this, you will not die” 8:35 m25h rc://*/ta/man/translate/figs-activepassive כִּי־כֵ֖ן צֻוֵּֽיתִי׃ 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: “because thus Yahweh commanded me” -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 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. If this would not be clear in your language, consider making the referent explicit. 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\n## Structure and Formatting\n\nAaron begins to function as the high priest in this chapter. (See: [[rc://*/tw/dict/bible/kt/highpriest]])\n\n## Special Concepts in this Chapter\n\n### Following Yahweh’s instructions\n\nGreat care is taken to show that Aaron perfectly followed Yahweh’s instructions. Moses records every detail to show how Aaron correctly followed Yahweh.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “Fire came out from Yahweh”\n\nAaron did not create the fire that consumed his sacrifice. Instead, Yahweh miraculously began the fire which consumed the sacrifice. This showed that the sacrifice was acceptable to him. (See: [[rc://*/tw/dict/bible/kt/miracle]]) @@ -896,7 +896,7 @@ 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 **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: “the goats that you own” 9:3 ah79 rc://*/ta/man/translate/figs-idiom וְ⁠עֵ֨גֶל וָ⁠כֶ֧בֶשׂ בְּנֵי־שָׁנָ֛ה תְּמִימִ֖ם 1 The expression **a son of a 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. 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). @@ -910,7 +910,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 9:6 m2gr rc://*/ta/man/translate/figs-yousingular צִוָּ֥ה יְהוָ֖ה תַּעֲשׂ֑וּ 1 Here, **you** is plural. It refers to the Israelite people, so use the plural form in your translation if your language marks that distinction. 9:6 p7cq rc://*/ta/man/translate/figs-metonymy וְ⁠יֵרָ֥א אֲלֵי⁠כֶ֖ם כְּב֥וֹד יְהוָֽה 1 Here, the expression **the glory of Yahweh** refers to the earthly manifestation of Yahweh in the form of fire (see [9:23–24](../09/23.md)). If it would be helpful in your language, consider stating this meaning plainly. Alternate translation: “and Yahweh himself will appear to you in the form of heavenly fire” 9:7 k98c וַ⁠עֲשֵׂ֞ה אֶת־ חַטָּֽאתְ⁠ךָ֙ וְ⁠אֶת־ עֹ֣לָתֶ֔⁠ךָ & וַ⁠עֲשֵׂ֞ה אֶת־ קָרְבַּ֤ן הָ⁠עָם֙ 1 Alternate translation: “and prepare your sin offering and your burnt offering … And prepare the offering of the people” -9:7 xst1 וְ⁠כַפֵּ֥ר בַּֽעַדְ⁠ךָ֖ וּ⁠בְעַ֣ד הָ⁠עָ֑ם & וְ⁠כַפֵּ֣ר בַּֽעֲדָ֔⁠ם 1 Alternate translation: “and make atonement for yourself and for the people … and make atonement for them” +9:7 xst1 וְ⁠כַפֵּ֥ר בַּֽעַדְ⁠ךָ֖ וּ⁠בְעַ֣ד הָ⁠עָ֑ם & וְ⁠כַפֵּ֣ר בַּֽעֲדָ֔⁠ם 1 Alternate translation: “and make atonement for yourself and for the people … and make atonement for them” 9:7 caq0 rc://*/ta/man/translate/figs-abstractnouns וְ⁠כַפֵּ֥ר & וְ⁠כַפֵּ֣ר 1 See how you translated the similar expression in [1:4](../01/04.md). 9:7 kkgk rc://*/ta/man/translate/figs-possession אֶת־קָרְבַּ֤ן הָ⁠עָם֙ 1 The expression **the offering of the people** uses the possessive form to describe the sacrifices that Yahweh has commanded the people of Israel to bring. If your language would not use the possessive form for this, you could state the meaning plainly. Alternate translation: “the offering that Yahweh commanded the people to bring” 9:8 v2tu rc://*/ta/man/translate/figs-possession אֶת־עֵ֥גֶל הַ⁠חַטָּ֖את 1 The expression **the calf of the sin offering** uses the possessive form to describe a calf that is sacrificed as a sin offering. If your language would not use the possessive form for this, you could state the meaning plainly. Alternate translation: “the calf that he presented as a sin offering” @@ -970,7 +970,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 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 joyfully shouted” or “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 on 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\n## Structure and Formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 10:3.\n\n## Special Concepts in this Chapter\n\n### Mourning\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “Fire” -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 translate, be sure to use a connecting word that signals this to your readers. +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 translate, be sure to use a connecting word that signals this to your readers. 10:1 r6u3 rc://*/ta/man/translate/translate-names נָדָ֨ב וַ⁠אֲבִיה֜וּא 1 **Nadab** and **Abihu** are the names of Aaron’s sons. 10:1 ghd1 rc://*/ta/man/translate/translate-unknown מַחְתָּת֗⁠וֹ 1 A **censer** is a shallow metal container that priests could use to carry hot coals or ash. It is likely that these dishes could also be used to offer 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 pan” 10:1 d3vv rc://*/ta/man/translate/figs-idiom וַ⁠יִּתְּנ֤וּ בָ⁠הֵן֙ אֵ֔שׁ 1 See how you translated this idiom in [1:7](../01/07.md). Alternate translation: “and they put fire in them” @@ -979,9 +979,9 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 10:1 qem4 rc://*/ta/man/translate/translate-symaction וַ⁠יַּקְרִ֜בוּ לִ⁠פְנֵ֤י יְהוָה֙ אֵ֣שׁ זָרָ֔ה 1 See how you translated this symbolic action in [1:2](../01/02.md). 10:1 dwmf rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֤י יְהוָה֙ 1 See how you translated this expression in [1:5](../01/05.md). Alternate translation: “in the precincts of the tent of meeting where Yahweh lived among the Israelites” or “in Yahweh’s presence” 10:1 b4s0 rc://*/ta/man/translate/figs-explicit אֵ֣שׁ זָרָ֔ה 1 It is likely that the expression **strange fire** means that either: (1) Nadab and Abihu had used burning coals that came from a common, everyday source rather than from a holy source, as Yahweh had commanded. Alternate translation: “common fire that was not set apart exclusively for Yahweh’s purposes” or (2) the incense that 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. Alternate translation: “unauthorized incense” -10:1 afy8 rc://*/ta/man/translate/figs-metonymy אֵ֣שׁ 1 It is likely that **fire** refers to coals that Nadab and Abihu used to smolder the incense and cause it to smoke. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “coals” +10:1 afy8 rc://*/ta/man/translate/figs-metonymy אֵ֣שׁ 1 It is likely that **fire** refers to coals that Nadab and Abihu used to smolder the incense and cause it to smoke. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “coals” 10:1 it5c rc://*/ta/man/translate/figs-explicit אֲשֶׁ֧ר לֹ֦א צִוָּ֖ה אֹתָֽ⁠ם׃ 1 This expression refers to the fact that the **strange fire** that Nadab and Abihu offered was not what Yahweh had commanded. Alternate translation: “that was not what Yahweh had specifically commanded his priests to offer” -10:2 c7n7 rc://*/ta/man/translate/figs-distinguish אֵ֛שׁ 1 Here, **fire** means flames and not coals, as in the previous verse. The repetition of words is intended to be ironic. Nadab and Abihu offered fire, but fire consumed them in judgment. If your language has similar words for live coals and for flaming fire that could preserve this irony, consider using those terms here. If not, be sure to translate this word as fire. +10:2 c7n7 rc://*/ta/man/translate/figs-distinguish אֵ֛שׁ 1 Here, **fire** means flames and not coals, as in the previous verse. The repetition of words is intended to be ironic. Nadab and Abihu offered fire, but fire consumed them in judgment. If your language has similar words for live coals and for flaming fire that could preserve this irony, consider using those terms here. If not, be sure to translate this word as fire. 10:2 et86 rc://*/ta/man/translate/figs-metonymy מִ⁠לִּ⁠פְנֵ֥י יְהוָ֖ה 1 See how you translated this expression in [1:5](../01/05.md). Alternate translation: “from the Holy of Holies where Yahweh lived among the Israelites” or “from Yahweh’s presence” 10:2 f9fy rc://*/ta/man/translate/figs-metaphor וַ⁠תֹּ֣אכַל אוֹתָ֑⁠ם 1 The author of Leviticus uses the image of the **fire** consuming or eating Aaron’s two sons to refer to the process that the sacrifice undergoes as the fire burns it until it is completely ash. If your language has a similar idiom used of fire completely burning something, consider using it here. If not, consider using a generic expression. Alternate translation: “and it completely burned them until they were nothing but ash” 10:2 c893 rc://*/ta/man/translate/figs-metonymy וַ⁠יָּמֻ֖תוּ לִ⁠פְנֵ֥י יְהוָֽה 1 See how you translated this expression in [1:5](../01/05.md). Alternate translation: “And they died in the precincts of the tent of meeting where Yahweh lived among the Israelites” or “And they died in Yahweh’s presence” @@ -991,8 +991,8 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 10:3 p7vy rc://*/ta/man/translate/figs-explicit אֶקָּדֵ֔שׁ 1 The expression **I will show myself to be holy** means that, by killing Aaron’s sons who had sinned, either: (1) Yahweh demonstrated that he alone is God by showing that he is not only set apart from sin but also perfect and powerful. Alternate translation: “I will show that I am God and that I alone am set apart from sin” or (2) Yahweh removed the impurity caused by the sins of Nadab and Abihu, thus purifying himself. Alternate translation: “I will purify myself from the impurity of people’s sin” 10:3 kpac rc://*/ta/man/translate/figs-metonymy וְ⁠עַל־פְּנֵ֥י כָל־הָ⁠עָ֖ם 1 Here, the **face** of **all the people** refers to the people's faculties of sight and, by extension, what they can see. 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 in the sight of all the people” 10:3 py8y rc://*/ta/man/translate/figs-activepassive אֶכָּבֵ֑ד 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “I will demonstrate that people should honor me” -10:4 qzy6 rc://*/ta/man/translate/translate-names מִֽישָׁאֵל֙ & אֶלְצָפָ֔ן & בְּנֵ֥י עֻזִּיאֵ֖ל 1 **Mishael** and **Elzaphan** are the names of Aaron’s cousins, the sons of his uncle, **Uzziel**. -10:4 o9ui rc://*/ta/man/translate/translate-names עֻזִּיאֵ֖ל 1 **Uzziel** is the name of Aaron’s uncle. +10:4 qzy6 rc://*/ta/man/translate/translate-names מִֽישָׁאֵל֙ & אֶלְצָפָ֔ן & בְּנֵ֥י עֻזִּיאֵ֖ל 1 **Mishael** and **Elzaphan** are the names of Aaron’s cousins, the sons of his uncle, **Uzziel**. +10:4 o9ui rc://*/ta/man/translate/translate-names עֻזִּיאֵ֖ל 1 **Uzziel** is the name of Aaron’s uncle. 10:4 tu5m rc://*/ta/man/translate/translate-kinship דֹּ֣ד אַהֲרֹ֑ן 1 Here the term **uncle** specifically refers to Aaron's father's brother. If your language has a specific word for an **uncle**, it would be appropriate to use it here. If not, consider using a generic expression. Alternate translation: “Aaron's father's brother” 10:4 etlw rc://*/ta/man/translate/translate-symaction קִ֠רְב֞וּ 1 To **present** oneself is a symbolic action that refers to bringing oneself into Yahweh’s presence to do his purposes. If it would be helpful to your readers, consider stating the meaning plainly. Alternate translation, with a period following: “Come near to the precincts of the tent of meeting where Yahweh lives among the Israelites and be ready to do what Yahweh requires of you” 10:4 tus1 rc://*/ta/man/translate/figs-idiom שְׂא֤וּ אֶת־אֲחֵי⁠כֶם֙ 1 To **lift** something can mean to carry it. If your language has a similar idiom, consider using it here. If not, consider stating the meaning plainly. Alternate translation: “and carry your brothers” @@ -1016,11 +1016,11 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 10:6 pe72 rc://*/ta/man/translate/figs-metaphor וַ⁠אֲחֵי⁠כֶם֙ 1 Here, the word **brothers** does not mean male relatives. Rather, it likely refers to all their fellow Israelites, who were to be considered to be members of a single extended family. Alternate translation: “But all your fellow Israelites” 10:6 cbn7 rc://*/ta/man/translate/figs-metonymy כָּל־ בֵּ֣ית יִשְׂרָאֵ֔ל 1 Here, **house** refers to the whole people of Israel. If it would be helpful in your language, consider stating the meaning plainly. Alternate translation: “all the people of Israel” 10:6 d6t9 rc://*/ta/man/translate/figs-declarative יִבְכּוּ֙ 1 This expression uses a future statement to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “should weep” or “must weep” -10:6 g4h2 rc://*/ta/man/translate/writing-poetry הַ⁠שְּׂרֵפָ֔ה אֲשֶׁ֖ר שָׂרַ֥ף יְהוָֽה 1 Here, a verb and its object come from the same root. The phrase **he burned** translates as a verb that is related to the noun translated **burning**. 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. +10:6 g4h2 rc://*/ta/man/translate/writing-poetry הַ⁠שְּׂרֵפָ֔ה אֲשֶׁ֖ר שָׂרַ֥ף יְהוָֽה 1 Here, a verb and its object come from the same root. The phrase **he burned** translates as a verb that is related to the noun translated **burning**. 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. 10:6 pcx5 rc://*/ta/man/translate/figs-explicit אֶת־הַ⁠שְּׂרֵפָ֔ה אֲשֶׁ֖ר שָׂרַ֥ף יְהוָֽה׃ 1 The word **burning** refers to the fire that came out from the Holy Place and consumed Nadab and Abihu. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “for the way that Yahweh completely destroyed Nadab and Abihu with fire” 10:7 iyos rc://*/ta/man/translate/figs-yousingular לֹ֤א תֵֽצְאוּ֙ & תָּמֻ֔תוּ & עֲלֵי⁠כֶ֑ם 1 Here the pronoun **you** is plural. It refers to Eleazar and Ithamar, so use the plural form in your translation if your language marks that distinction. 10:7 gymx rc://*/ta/man/translate/figs-declarative לֹ֤א תֵֽצְאוּ֙ 1 The expression **you shall not go out** uses a future statement to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “you must not go out” or “do not go out” -10:7 xne1 rc://*/ta/man/translate/grammar-connect-logic-result כִּי־ 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” +10:7 xne1 rc://*/ta/man/translate/grammar-connect-logic-result כִּי־ 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” 10:7 pdx7 rc://*/ta/man/translate/figs-possession שֶׁ֛מֶן מִשְׁחַ֥ת יְהוָ֖ה 1 The expression **the oil of the anointing of Yahweh** uses the possessive form to describe oil that is used to anoint people for service to Yahweh. If your language would not use the possessive form for this, you could state the meaning with a generic expression. Alternate translation: “the special oil that is used to set people apart to serve as priests to Yahweh” 10:7 u594 rc://*/ta/man/translate/figs-metonymy וַֽ⁠יַּעֲשׂ֖וּ כִּ⁠דְבַ֥ר מֹשֶֽׁה 1 The term **word** is being used to mean the message that Moses spoke. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And they did exactly what Moses told them to do” 10:7 mo1n rc://*/ta/man/translate/writing-pronouns וַֽ⁠יַּעֲשׂ֖וּ 1 Here, the pronoun **they** refers to Eleazar and Ithamar, Aaron’s two remaining sons. If it would be helpful in your language, consider making the referent clear. Alternate translation: “And Eleazar and Ithamar did” @@ -1067,7 +1067,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 10:14 qnqe rc://*/ta/man/translate/translate-unknown מִ⁠זִּבְחֵ֥י שַׁלְמֵ֖י 1 See how you translated this expression in [3:1](../03/01.md). 10:14 ers8 rc://*/ta/man/translate/figs-metaphor בְּנֵ֥י יִשְׂרָאֵֽל 1 See how you translated this expression in [1:2](../01/02.md). 10:15 mzyf rc://*/ta/man/translate/figs-possession שׁ֣וֹק הַ⁠תְּרוּמָ֞ה וַ⁠חֲזֵ֣ה הַ⁠תְּנוּפָ֗ה 1 See how you translated these expressions in [10:14](../10/14.md). -10:15 x654 rc://*/ta/man/translate/figs-explicit אִשֵּׁ֤י הַ⁠חֲלָבִים֙ 1 The expression **the gifts of the fat portions** refers to all the portions of fat and internal organs that would normally be offered with sacrifices of peace offerings. See [3:3–4](../03/03.md), [3:9–10](../03/09.md), and [3:14–15](../03/14.md) for the exact portions. +10:15 x654 rc://*/ta/man/translate/figs-explicit אִשֵּׁ֤י הַ⁠חֲלָבִים֙ 1 The expression **the gifts of the fat portions** refers to all the portions of fat and internal organs that would normally be offered with sacrifices of peace offerings. See [3:3–4](../03/03.md), [3:9–10](../03/09.md), and [3:14–15](../03/14.md) for the exact portions. 10:15 f30w rc://*/ta/man/translate/writing-pronouns יָבִ֔יאוּ 1 Here the pronoun **they** likely refers to the people of Israel. If it would be helpful in your language, consider stating the referent explicitly. Alternate translation: “the people of Israel shall bring” 10:15 ri2a rc://*/ta/man/translate/figs-declarative יָבִ֔יאוּ 1 The expression **they shall bring** uses a future statement to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “they must bring” or “they should bring” 10:15 n69i rc://*/ta/man/translate/translate-unknown לְ⁠הָנִ֥יף תְּנוּפָ֖ה 1 See how you translated this ritual action and its corresponding type of offering in [7:30](../07/30.md). @@ -1116,7 +1116,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 11:2 jin6 rc://*/ta/man/translate/figs-genericnoun הַֽ⁠חַיָּה֙ 1 The expression **the living thing** does not refer to a specific animal. It describes any animal, bird, fish, lizard, or insect that an Israelite might encounter in their daily life. Express this in the way that would be most natural in your language. Alternate translation: “is the type of creature that you might encounter” 11:2 sc39 rc://*/ta/man/translate/figs-explicit מִ⁠כָּל־הַ⁠בְּהֵמָ֖ה אֲשֶׁ֥ר עַל־הָ⁠אָֽרֶץ׃ 1 This expression refers to all land-dwelling animals, whether domesticated or otherwise. Express this in the way that would be most natural in your language. See how you translated the word **livestock** in [1:2](../01/02.md). 11:2 e376 rc://*/ta/man/translate/figs-genericnoun מִ⁠כָּל־הַ⁠בְּהֵמָ֖ה אֲשֶׁ֥ר עַל־הָ⁠אָֽרֶץ׃ 1 The expression **the livestock** does not refer to a specific group of animals. It describes any four-footed animal that an Israelite might own or encounter in their daily life. Express this in the way that would be most natural in your language. Alternate translation: “from any quadruped that is on the earth” -11:3 wmod rc://*/ta/man/translate/figs-explicit כֹּ֣ל ׀ מַפְרֶ֣סֶת פַּרְסָ֗ה וְ⁠שֹׁסַ֤עַת שֶׁ֨סַע֙ פְּרָסֹ֔ת מַעֲלַ֥ת גֵּרָ֖ה בַּ⁠בְּהֵמָ֑ה 1 This expression establishes criteria by which the people of Israel may determine whether a land-dwelling quadruped is acceptable for eating. Essentially, the animal must both chew **the cud** and have a completely divided **hoof**. The implication, as the following verses will illustrate, is that if an animal fulfills only one of these criteria, it should be considered unclean. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. +11:3 wmod rc://*/ta/man/translate/figs-explicit כֹּ֣ל ׀ מַפְרֶ֣סֶת פַּרְסָ֗ה וְ⁠שֹׁסַ֤עַת שֶׁ֨סַע֙ פְּרָסֹ֔ת מַעֲלַ֥ת גֵּרָ֖ה בַּ⁠בְּהֵמָ֑ה 1 This expression establishes criteria by which the people of Israel may determine whether a land-dwelling quadruped is acceptable for eating. Essentially, the animal must both chew **the cud** and have a completely divided **hoof**. The implication, as the following verses will illustrate, is that if an animal fulfills only one of these criteria, it should be considered unclean. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. 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 whose hooves are completely split in two” @@ -1126,99 +1126,99 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 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. If this would not be clear in your language, consider making the referent explicit. Alternate translation: “you shall eat any four-footed animal that meets these criteria" 11:4 c9gz rc://*/ta/man/translate/figs-explicit אַ֤ךְ אֶת־זֶה֙ לֹ֣א תֹֽאכְל֔וּ מִֽ⁠מַּעֲלֵי֙ הַ⁠גֵּרָ֔ה וּ⁠מִ⁠מַּפְרִיסֵ֖י הַ⁠פַּרְסָ֑ה 1 This expression means that the following animals match one condition or the other, but not both. For example, an animal may chew cud (like **the camel** in the current verse), but it may not have a completely divided hoof (or any hoof at all). Alternatively, the animal may possess a divided hoof but not chew any cud. These types of animals were to be considered unclean. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. 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 in their daily life. Express this in the way that would be most natural in your language. Alternate translation: “a 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 dry, arid climates. It has long slender legs, broad cushioned feet, and either one or two humps on its back. 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 vhj7 rc://*/ta/man/translate/figs-explicit כִּֽי־מַעֲלֵ֨ה גֵרָ֜ה ה֗וּא וּ⁠פַרְסָה֙ אֵינֶ֣⁠נּוּ מַפְרִ֔יס 1 This expression refers to the fact that the camel matches one condition, but not both. It chews the cud but does not possess a completely divided hoof. Because of this, it should be considered unclean. If this would be unclear in your language, it may be helpful to clarify this for your readers in a footnote or in the text of your translation. +11:4 rw0i rc://*/ta/man/translate/translate-unknown אֶֽת־הַ֠⁠גָּמָל 1 This **camel** is a large, long-necked animal that usually lives in dry, arid climates. It has long slender legs, broad cushioned feet, and either one or two humps on its back. 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 vhj7 rc://*/ta/man/translate/figs-explicit כִּֽי־מַעֲלֵ֨ה גֵרָ֜ה ה֗וּא וּ⁠פַרְסָה֙ אֵינֶ֣⁠נּוּ מַפְרִ֔יס 1 This expression refers to the fact that the camel matches one condition, but not both. It chews the cud but does not possess a completely divided hoof. Because of this, it should be considered unclean. If this would be unclear in your language, it may be helpful to clarify this for your readers in a footnote or in the text of your translation. 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, with a period before: “You shall not eat the camel because” 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: “but it does not have a completely divided hoof” 11:4 ddz1 rc://*/ta/man/translate/figs-explicit טָמֵ֥א ה֖וּא לָ⁠כֶֽם׃ 1 As the General Introduction to this chapter discusses, for an animal to be **unclean** does not mean that it is physically dirty or nutritionally unhealthy to eat. Rather, the designation refers to whether or not the animal should be considered acceptable for an Israelite to eat and whether contact with the animal would ritually defile the people of Israel. By maintaining a specific diet, the people of Israel would keep themselves separated and distinct from the people and nations around them, demonstrating that they are holy people, dedicated to Yahweh (as [11:43–45](../11/43.md) explains). In your translation, be sure to indicate the label **unclean** does not refer to an animal being unhygienic or unhealthy. 11:5 ykh0 rc://*/ta/man/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 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 in their daily life. Express this in the way that would be most natural in your language. Alternate translation: “And a rock badger” -11:5 e2np rc://*/ta/man/translate/figs-explicit כִּֽי־מַעֲלֵ֤ה גֵרָה֙ ה֔וּא וּ⁠פַרְסָ֖ה לֹ֣א יַפְרִ֑יס 1 Like camels, rock badgers meet one condition, but not both. While it does not chew the cud like a camel, it moves its jaw in a similar manner as animals that chew the cud. Moreover, rock badgers habitually eat food that has already been digested and passed. Nonetheless, rock badgers do not possess a completely divided hoof, because they do not have hooves at all. Because of this, it should be considered unclean. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. +11:5 e2np rc://*/ta/man/translate/figs-explicit כִּֽי־מַעֲלֵ֤ה גֵרָה֙ ה֔וּא וּ⁠פַרְסָ֖ה לֹ֣א יַפְרִ֑יס 1 Like camels, rock badgers meet one condition, but not both. While it does not chew the cud like a camel, it moves its jaw in a similar manner as animals that chew the cud. Moreover, rock badgers habitually eat food that has already been digested and passed. Nonetheless, rock badgers do not possess a completely divided hoof, because they do not have hooves at all. Because of this, it should be considered unclean. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. 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 completely divided hoof” -11:5 c39c rc://*/ta/man/translate/figs-explicit טָמֵ֥א ה֖וּא לָ⁠כֶֽם 1 See how you translated this expression in [11:4](../11/04.md). +11:5 c39c rc://*/ta/man/translate/figs-explicit טָמֵ֥א ה֖וּא לָ⁠כֶֽם 1 See how you translated this expression in [11:4](../11/04.md). 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 This **rabbit** is a burrowing, plant-eating animal with long ears, long back 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 a11v rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הָ⁠אַרְנֶ֗בֶת 1 This **rabbit** is a burrowing, plant-eating animal with long ears, long back 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: “a rabbit” -11:6 s90e rc://*/ta/man/translate/figs-explicit כִּֽי־מַעֲלַ֤ת גֵּרָה֙ הִ֔וא וּ⁠פַרְסָ֖ה לֹ֣א הִפְרִ֑יסָה 1 Like rock badgers, rabbits meet one condition, but not both. While it does not chew the cud like a camel, it moves its jaw in a similar manner as animals that chew the cud. Moreover, rabbits habitually eat food that has already been digested and passed. Nonetheless, they do not possess a completely divided hoof, because they do not have hooves at all. Because of this, rabbits should be considered unclean. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. -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). +11:6 s90e rc://*/ta/man/translate/figs-explicit כִּֽי־מַעֲלַ֤ת גֵּרָה֙ הִ֔וא וּ⁠פַרְסָ֖ה לֹ֣א הִפְרִ֑יסָה 1 Like rock badgers, rabbits meet one condition, but not both. While it does not chew the cud like a camel, it moves its jaw in a similar manner as animals that chew the cud. Moreover, rabbits habitually eat food that has already been digested and passed. Nonetheless, they do not possess a completely divided hoof, because they do not have hooves at all. Because of this, rabbits should be considered unclean. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. +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 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 in their daily life. Express this in the way that would be most natural in your language. Alternate translation: “And a pig” -11:7 pq3j rc://*/ta/man/translate/figs-explicit כִּֽי־מַפְרִ֨יס פַּרְסָ֜ה ה֗וּא וְ⁠שֹׁסַ֥ע שֶׁ֨סַע֙ פַּרְסָ֔ה וְ⁠ה֖וּא גֵּרָ֣ה לֹֽא־יִגָּ֑ר 1 Like rock badgers and rabbits, pigs meet one condition, but not both. While it possesses a completely cloven hoof, it does not chew cud. Because of this, pigs should be considered unclean. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. +11:7 pq3j rc://*/ta/man/translate/figs-explicit כִּֽי־מַפְרִ֨יס פַּרְסָ֜ה ה֗וּא וְ⁠שֹׁסַ֥ע שֶׁ֨סַע֙ פַּרְסָ֔ה וְ⁠ה֖וּא גֵּרָ֣ה לֹֽא־יִגָּ֑ר 1 Like rock badgers and rabbits, pigs meet one condition, but not both. While it possesses a completely cloven hoof, it does not chew cud. Because of this, pigs should be considered unclean. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. 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 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 its hooves are completely divided” 11:7 nczj rc://*/ta/man/translate/writing-poetry וְ⁠ה֖וּא גֵּרָ֣ה לֹֽא־יִגָּ֑ר 1 Here, words are being repeated for emphasis. Here, the verb **chew** comes from the same root as the noun **cud**. 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 itself does not chew cud” 11:7 i0u3 rc://*/ta/man/translate/figs-rpronouns וְ⁠ה֖וּא גֵּרָ֣ה לֹֽא־יִגָּ֑ר 1 This expression the word **itself** to emphasize that **pig** does not chew the cud. Use a way that is natural in your language to indicate this significance. Alternate translation: “but it itself never chews cud” 11:9 m2na rc://*/ta/man/translate/figs-explicit מִ⁠כֹּ֖ל אֲשֶׁ֣ר בַּ⁠מָּ֑יִם 1 This expression refers to all water-dwelling creatures, including fish and mammals. If it would be clearer in your language, consider stating the meaning plainly. Alternate translation: “from any fish or mammal that lives in the water” 11:9 sojs כֹּ֣ל אֲשֶׁר־ל⁠וֹ֩ סְנַפִּ֨יר וְ⁠קַשְׂקֶ֜שֶׂת 1 Alternative translation: “anything that has both fins and scales” -11:9 j5mn כֹּ֣ל אֲשֶׁר־ל⁠וֹ֩ סְנַפִּ֨יר וְ⁠קַשְׂקֶ֜שֶׂת 1 As was the case with the land-dwelling quadrupeds, here this expression states criteria by which the people of Israel may determine whether a water-dwelling fish, mammal, or anything else that lives in the water is acceptable for eating. Essentially, the creature must possess both **fins** and **scales**. The implication is that if a creature fulfills only one of these criteria, it should be considered unclean. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. +11:9 j5mn כֹּ֣ל אֲשֶׁר־ל⁠וֹ֩ סְנַפִּ֨יר וְ⁠קַשְׂקֶ֜שֶׂת 1 As was the case with the land-dwelling quadrupeds, here this expression states criteria by which the people of Israel may determine whether a water-dwelling fish, mammal, or anything else that lives in the water is acceptable for eating. Essentially, the creature must possess both **fins** and **scales**. The implication is that if a creature fulfills only one of these criteria, it should be considered unclean. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. 11:9 j4k9 rc://*/ta/man/translate/translate-unknown סְנַפִּ֨יר 1 Here, **fins** refers to the thin, flat parts that the fish uses to move through the water. 11:9 l6nh rc://*/ta/man/translate/translate-unknown וְ⁠קַשְׂקֶ֜שֶׂת 1 Here, **scales** refers to the small, bony plates that cover the body of the fish. 11:9 opa8 rc://*/ta/man/translate/writing-pronouns אֹתָ֥⁠ם תֹּאכֵֽלוּ׃ 1 Here, **them** refers to the fish that possess both **fins** and **scales**. If it would be helpful in your language, consider making the referents explicit. Alternate translation: “you shall eat anything that lives in water that possesses both fins and scales” -11:10 owox rc://*/ta/man/translate/figs-explicit וְ⁠כֹל֩ אֲשֶׁ֨ר אֵֽין־ל֜⁠וֹ סְנַפִּ֣יר וְ⁠קַשְׂקֶ֗שֶׂת בַּ⁠יַּמִּים֙ וּ⁠בַ⁠נְּחָלִ֔ים מִ⁠כֹּל֙ שֶׁ֣רֶץ הַ⁠מַּ֔יִם וּ⁠מִ⁠כֹּ֛ל נֶ֥פֶשׁ הַ⁠חַיָּ֖ה אֲשֶׁ֣ר בַּ⁠מָּ֑יִם 1 This expression establishes criteria by which the people of Israel may determine whether a creature that lives in the water, regardless of whether it lives in **the seas** or in **the rivers**, is acceptable for eating. Essentially, the animal must possess both **fins** and **scales**. The implication, as the following verses will illustrate, is that if an animal fulfills only one of these criteria, it should be considered **a detestable thing** and should be avoided at all costs. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. +11:10 owox rc://*/ta/man/translate/figs-explicit וְ⁠כֹל֩ אֲשֶׁ֨ר אֵֽין־ל֜⁠וֹ סְנַפִּ֣יר וְ⁠קַשְׂקֶ֗שֶׂת בַּ⁠יַּמִּים֙ וּ⁠בַ⁠נְּחָלִ֔ים מִ⁠כֹּל֙ שֶׁ֣רֶץ הַ⁠מַּ֔יִם וּ⁠מִ⁠כֹּ֛ל נֶ֥פֶשׁ הַ⁠חַיָּ֖ה אֲשֶׁ֣ר בַּ⁠מָּ֑יִם 1 This expression establishes criteria by which the people of Israel may determine whether a creature that lives in the water, regardless of whether it lives in **the seas** or in **the rivers**, is acceptable for eating. Essentially, the animal must possess both **fins** and **scales**. The implication, as the following verses will illustrate, is that if an animal fulfills only one of these criteria, it should be considered **a detestable thing** and should be avoided at all costs. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. 11:10 yngo וְ⁠כֹל֩ אֲשֶׁ֨ר אֵֽין־ל֜⁠וֹ סְנַפִּ֣יר וְ⁠קַשְׂקֶ֗שֶׂת 1 Alternative translation: “But anything that does not have both fins and scales” -11:10 x8y3 rc://*/ta/man/translate/figs-possession מִ⁠כֹּל֙ שֶׁ֣רֶץ הַ⁠מַּ֔יִם 1 This expression uses the possessive form to describe **swarming** fish that live in **water**, that is, schools of small fish that swarm in large numbers. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “from every fish that swarms in large numbers and lives in the water” -11:10 caaa rc://*/ta/man/translate/figs-possession וּ⁠מִ⁠כֹּ֛ל נֶ֥פֶשׁ הַ⁠חַיָּ֖ה אֲשֶׁ֣ר בַּ⁠מָּ֑יִם 1 This expression uses the possessive form to describe **living things** that are both living, breathing creatures and live in **water**. Whereas the expression **swarming thing of the water** refers to schools of small fish, this expression likely refers to larger fish and mammals that live in water. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “and from every living creature that lives in the water” +11:10 x8y3 rc://*/ta/man/translate/figs-possession מִ⁠כֹּל֙ שֶׁ֣רֶץ הַ⁠מַּ֔יִם 1 This expression uses the possessive form to describe **swarming** fish that live in **water**, that is, schools of small fish that swarm in large numbers. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “from every fish that swarms in large numbers and lives in the water” +11:10 caaa rc://*/ta/man/translate/figs-possession וּ⁠מִ⁠כֹּ֛ל נֶ֥פֶשׁ הַ⁠חַיָּ֖ה אֲשֶׁ֣ר בַּ⁠מָּ֑יִם 1 This expression uses the possessive form to describe **living things** that are both living, breathing creatures and live in **water**. Whereas the expression **swarming thing of the water** refers to schools of small fish, this expression likely refers to larger fish and mammals that live in water. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “and from every living creature that lives in the water” 11:12 znvd כֹּ֣ל אֲשֶׁ֥ר אֵֽין־ל֛⁠וֹ סְנַפִּ֥יר וְ⁠קַשְׂקֶ֖שֶׂת 1 Alternative translation: “Anything that does not have both fins and scales” 11:13 q2t5 rc://*/ta/man/translate/grammar-collectivenouns מִן־הָ⁠ע֔וֹף 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. Alternate translation: “from winged animals” 11:13 faw3 rc://*/ta/man/translate/figs-activepassive לֹ֥א יֵאָכְל֖וּ 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 should not eat them” 11:13 t0xc rc://*/ta/man/translate/translate-unknown אֶת־הַ⁠נֶּ֨שֶׁר֙ 1 Although the exact designation of this bird is debated, it likely refers to a large carrion-eating bird of prey, such as the **eagle.** Like many of the birds on this list, this bird is a large, carnivorous bird of prey that eats dead animals. If your readers would not be familiar with this specific bird, you could use the name of a similar species of bird in your area or you could use a more general term. -11:13 gs9h rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠פֶּ֔רֶס 1 Although the exact designation of this bird is debated, it likely refers to a **vulture**. Like many of the birds on this list, it is a carnivorous bird of prey that eats dead animals. Specifically, a **vulture** is a large bird of prey with the head and neck more or less bare of feathers, feeding mostly on carrion. If your readers would not be familiar with this specific bird, you could use the name of a similar species of bird in your area or you could use a more general term. +11:13 gs9h rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠פֶּ֔רֶס 1 Although the exact designation of this bird is debated, it likely refers to a **vulture**. Like many of the birds on this list, it is a carnivorous bird of prey that eats dead animals. Specifically, a **vulture** is a large bird of prey with the head and neck more or less bare of feathers, feeding mostly on carrion. If your readers would not be familiar with this specific bird, you could use the name of a similar species of bird in your area or you could use a more general term. 11:13 lvfa rc://*/ta/man/translate/translate-unknown וְ⁠אֵ֖ת הָ⁠עָזְנִיָּֽה׃ 1 Although the exact designation of this bird is debated, it likely refers generally to a **buzzard**. Like all the birds in this verse, it is a large carnivorous bird of prey that eats dead animals. If your readers would not be familiar with this group of birds, you could use the name of a similar species of bird in your area or you could use a more general term. -11:14 x7r3 rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ֨⁠דָּאָ֔ה 1 Although the exact designation of this bird is debated, it likely refers to a **kite**. Like all the birds in this verse, it is a small-to-medium-sized carnivorous bird of prey that eats dead animals. Specifically, a **kite** is a small bird of prey with a partly bare face and short beak. If your readers would not be familiar with this specific bird, you could use the name of a similar species of bird in your area or you could use a more general term. -11:14 jvrn rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הָ⁠אַיָּ֖ה 1 Although the exact designation of this group of birds is debated, the word likely refers to a **falcon**. Like all the birds in this verse, it is a small-to-medium-sized carnivorous bird of prey that eats dead animals. Specifically, a **falcon** is a bird of prey ranging in size from large to small, with long pointed wings and a notched beak. If your readers would not be familiar with this specific bird, you could use the name of a similar species of bird in your area or you could use a more general term. +11:14 x7r3 rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ֨⁠דָּאָ֔ה 1 Although the exact designation of this bird is debated, it likely refers to a **kite**. Like all the birds in this verse, it is a small-to-medium-sized carnivorous bird of prey that eats dead animals. Specifically, a **kite** is a small bird of prey with a partly bare face and short beak. If your readers would not be familiar with this specific bird, you could use the name of a similar species of bird in your area or you could use a more general term. +11:14 jvrn rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הָ⁠אַיָּ֖ה 1 Although the exact designation of this group of birds is debated, the word likely refers to a **falcon**. Like all the birds in this verse, it is a small-to-medium-sized carnivorous bird of prey that eats dead animals. Specifically, a **falcon** is a bird of prey ranging in size from large to small, with long pointed wings and a notched beak. If your readers would not be familiar with this specific bird, you could use the name of a similar species of bird in your area or you could use a more general term. 11:14 omqg לְ⁠מִינָֽ⁠הּ׃ 1 Alternate translation: “of any kind” 11:15 mm47 rc://*/ta/man/translate/translate-unknown אֵ֥ת כָּל־עֹרֵ֖ב 1 Although the exact designation of this bird is debated, it likely refers to a **raven**, a medium-to-large-sized bird with entirely black feathers. It feeds on mostly carrion. If your readers would not be familiar with this specific bird, you could use the name of a similar species of bird in your area or you could use a more general term. 11:15 q7mr לְ⁠מִינֽ⁠וֹ׃ 1 Alternate translation: “of any kind” 11:16 asgi rc://*/ta/man/translate/figs-idiom וְ⁠אֵת֙ בַּ֣ת הַֽ⁠יַּעֲנָ֔ה 1 The expression **the daughter of clamor** describes a bird who possesses a noisy cry that sounds like a **clamor**. Specifically, this expression is used to describe an ostrich. If it would be helpful, you could use an equivalent idiom from your language or state the meaning plainly. Alternate translation: “and the ostrich” -11:16 da3r rc://*/ta/man/translate/translate-unknown וְ⁠אֵת֙ בַּ֣ת הַֽ⁠יַּעֲנָ֔ה 1 Although the exact designation of this bird is debated, it likely refers to an ostrich, a flightless, fast-running bird. It has a long neck, long bare legs, and two toes on each foot. In the ancient world, it was associated with ruins and desolate places and therefore with death and destruction. It also had religious associations with death and the afterlife in Egypt. If your readers would not be familiar with this specific bird, you could use the name of a similar species of bird in your area or you could use a more general term. -11:16 livi rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠תַּחְמָ֖ס 1 Although the exact designation of this bird is debated, it likely refers generally to an **owl**, a bird that hunts at night, ranging from small to large in size, with large eyes and a hooked beak. If your readers would not be familiar with this specific group of birds, you could use the name of a similar species of bird in your area or you could use a more general term. -11:16 krc1 rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠שָּׁ֑חַף 1 Although the exact designation of this bird is debated, it likely refers to a **gull**, a common white bird that hunts in large bodies of water. If your readers would not be familiar with this group of birds, you could use the name of a similar species of bird in your area or you could use a more general term. -11:16 a26g rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠נֵּ֖ץ לְ⁠מִינֵֽ⁠הוּ׃ 1 Although the exact designation of this bird is debated, it likely refers to a **hawk**, a small-to-medium-sized bird of prey with broad rounded wings and a long tail. If your readers would not be familiar with this group of birds, you could use the name of a similar species of bird in your area or you could use a more general term. -11:17 i5zy rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠כּ֥וֹס 1 Although the exact designation of this bird is debated, it likely refers to the **little owl**, a small-sized variety of owls, a nocturnal bird of prey that commonly feeds on carrion. If your readers would not be familiar with this group of birds, you could use the name of a similar species of bird in your area or you could use a more general term. See how you translated the word “owl” in the previous verse. -11:17 kime rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠שָּׁלָ֖ךְ 1 Although the exact designation of this bird is debated, it likely refers to a **cormorant**, a large diving bird with a long neck, long hooked bill, and dark feathers. If your readers would not be familiar with this specific bird, you could use the name of a similar species of bird in your area or you could use a more general term. -11:17 agto rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠יַּנְשֽׁוּף׃ 1 Although the exact designation of this bird is debated, it likely refers to a **big owl**, a large-sized variety of owls, a nocturnal bird of prey that commonly feeds on carrion. If your readers would not be familiar with this group of birds, you could use the name of a similar species of bird in your area or you could use a more general term. See how you translated the word “owl” in the previous verse. -11:18 thz2 rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠תִּנְשֶׁ֥מֶת 1 Although the exact designation of this bird is debated, it likely refers to a **waterhen**, a small-to-medium-sized water bird that lives in the water and hunts by wading in shallow water. If your readers would not be familiar with this group of birds, you could use the name of a similar species of bird in your area or you could use a more general term. +11:16 da3r rc://*/ta/man/translate/translate-unknown וְ⁠אֵת֙ בַּ֣ת הַֽ⁠יַּעֲנָ֔ה 1 Although the exact designation of this bird is debated, it likely refers to an ostrich, a flightless, fast-running bird. It has a long neck, long bare legs, and two toes on each foot. In the ancient world, it was associated with ruins and desolate places and therefore with death and destruction. It also had religious associations with death and the afterlife in Egypt. If your readers would not be familiar with this specific bird, you could use the name of a similar species of bird in your area or you could use a more general term. +11:16 livi rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠תַּחְמָ֖ס 1 Although the exact designation of this bird is debated, it likely refers generally to an **owl**, a bird that hunts at night, ranging from small to large in size, with large eyes and a hooked beak. If your readers would not be familiar with this specific group of birds, you could use the name of a similar species of bird in your area or you could use a more general term. +11:16 krc1 rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠שָּׁ֑חַף 1 Although the exact designation of this bird is debated, it likely refers to a **gull**, a common white bird that hunts in large bodies of water. If your readers would not be familiar with this group of birds, you could use the name of a similar species of bird in your area or you could use a more general term. +11:16 a26g rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠נֵּ֖ץ לְ⁠מִינֵֽ⁠הוּ׃ 1 Although the exact designation of this bird is debated, it likely refers to a **hawk**, a small-to-medium-sized bird of prey with broad rounded wings and a long tail. If your readers would not be familiar with this group of birds, you could use the name of a similar species of bird in your area or you could use a more general term. +11:17 i5zy rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠כּ֥וֹס 1 Although the exact designation of this bird is debated, it likely refers to the **little owl**, a small-sized variety of owls, a nocturnal bird of prey that commonly feeds on carrion. If your readers would not be familiar with this group of birds, you could use the name of a similar species of bird in your area or you could use a more general term. See how you translated the word “owl” in the previous verse. +11:17 kime rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠שָּׁלָ֖ךְ 1 Although the exact designation of this bird is debated, it likely refers to a **cormorant**, a large diving bird with a long neck, long hooked bill, and dark feathers. If your readers would not be familiar with this specific bird, you could use the name of a similar species of bird in your area or you could use a more general term. +11:17 agto rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠יַּנְשֽׁוּף׃ 1 Although the exact designation of this bird is debated, it likely refers to a **big owl**, a large-sized variety of owls, a nocturnal bird of prey that commonly feeds on carrion. If your readers would not be familiar with this group of birds, you could use the name of a similar species of bird in your area or you could use a more general term. See how you translated the word “owl” in the previous verse. +11:18 thz2 rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠תִּנְשֶׁ֥מֶת 1 Although the exact designation of this bird is debated, it likely refers to a **waterhen**, a small-to-medium-sized water bird that lives in the water and hunts by wading in shallow water. If your readers would not be familiar with this group of birds, you could use the name of a similar species of bird in your area or you could use a more general term. 11:18 e7k7 rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠קָּאָ֖ת 1 Although the exact designation of this bird is debated, it likely refers to a **pelican**, a large white or grey water bird with a large bill designed for scooping up fish and prey. This word may specifically refer to a variety of **pelican** that lives in the desert. If your readers would not be familiar with this group of birds, you could use the name of a similar species of bird in your area or you could use a more general term. -11:18 nsbv rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הָ⁠רָחָֽם׃ 1 Although the exact designation of this bird is debated, it likely refers to an **ibis**, a group of wading water birds that have long necks and legs and a long, curved beak. If your readers would not be familiar with this group of birds, you could use the name of a similar species of bird in your area or you could use a more general term. -11:19 tq7q rc://*/ta/man/translate/translate-unknown וְ⁠אֵת֙ הַ⁠חֲסִידָ֔ה 1 Although the exact designation of this bird is debated, it likely refers to a **stork**, a tall long-legged bird with a long heavy bill that wades in shallow water. If your readers would not be familiar with this specific type of bird, you could use the name of a similar species of bird in your area or you could use a more general term. -11:19 mhlm rc://*/ta/man/translate/translate-unknown הָ⁠אֲנָפָ֖ה לְ⁠מִינָ֑⁠הּ 1 Although the exact designation of this bird is debated, it likely refers to a **heron**, a large fish-eating bird with long legs. It is recognizable by its long S-shaped neck and long pointed bill. If your readers would not be familiar with this specific bird, you could use the name of a similar species of bird in your area or you could use a more general term. -11:19 v489 rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠דּוּכִיפַ֖ת 1 Although the exact designation of this bird is debated, it likely refers to a **hoopoe**, a salmon-pink bird with a long thin beak and black and white wings and tail. In the ancient world, it was often associated with filth and excrement. If your readers would not be familiar with this specific bird, you could use the name of a similar specieis of bird in your area or you could use a more general term. -11:19 gzj5 הָ⁠עֲטַלֵּֽף 1 Although the exact designation of this flying animal is debated, it likely refers to a **bat**, a winged, rodent-like mammal that usually flies and hunts at night. Although the **bat** is not a bird, it is a flying creature associated with death and destruction in the ancient world because of its tendency to live near desolate or deserted places. If your readers would not be familiar with this type of animal, you could use the name of a similar flying animal in your area or you could use a more general term. +11:18 nsbv rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הָ⁠רָחָֽם׃ 1 Although the exact designation of this bird is debated, it likely refers to an **ibis**, a group of wading water birds that have long necks and legs and a long, curved beak. If your readers would not be familiar with this group of birds, you could use the name of a similar species of bird in your area or you could use a more general term. +11:19 tq7q rc://*/ta/man/translate/translate-unknown וְ⁠אֵת֙ הַ⁠חֲסִידָ֔ה 1 Although the exact designation of this bird is debated, it likely refers to a **stork**, a tall long-legged bird with a long heavy bill that wades in shallow water. If your readers would not be familiar with this specific type of bird, you could use the name of a similar species of bird in your area or you could use a more general term. +11:19 mhlm rc://*/ta/man/translate/translate-unknown הָ⁠אֲנָפָ֖ה לְ⁠מִינָ֑⁠הּ 1 Although the exact designation of this bird is debated, it likely refers to a **heron**, a large fish-eating bird with long legs. It is recognizable by its long S-shaped neck and long pointed bill. If your readers would not be familiar with this specific bird, you could use the name of a similar species of bird in your area or you could use a more general term. +11:19 v489 rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠דּוּכִיפַ֖ת 1 Although the exact designation of this bird is debated, it likely refers to a **hoopoe**, a salmon-pink bird with a long thin beak and black and white wings and tail. In the ancient world, it was often associated with filth and excrement. If your readers would not be familiar with this specific bird, you could use the name of a similar specieis of bird in your area or you could use a more general term. +11:19 gzj5 הָ⁠עֲטַלֵּֽף 1 Although the exact designation of this flying animal is debated, it likely refers to a **bat**, a winged, rodent-like mammal that usually flies and hunts at night. Although the **bat** is not a bird, it is a flying creature associated with death and destruction in the ancient world because of its tendency to live near desolate or deserted places. If your readers would not be familiar with this type of animal, you could use the name of a similar flying animal in your area or you could use a more general term. 11:20 a5q6 rc://*/ta/man/translate/figs-idiom כֹּ֚ל שֶׁ֣רֶץ הָ⁠ע֔וֹף הַ⁠הֹלֵ֖ךְ עַל־ אַרְבַּ֑ע 1 Here, the expression **the one walking on four** is an idiom that means to crawl on the ground on four legs. This sets these insects apart from other flying things, such as birds, that have only two feet. Alternate translation: “Every swarming thing of the wing that has four legs” 11:20 flpp rc://*/ta/man/translate/figs-possession כֹּ֚ל שֶׁ֣רֶץ הָ⁠ע֔וֹף 1 The expression **every swarming thing of the wing** uses the possessive form to describe a swarming insect that is characterized by possessing wings. If your language would not use the possessive form for this, consider using a generic expression. Alternate translation: “Every winged, swarming insect” -11:21 xf6y rc://*/ta/man/translate/figs-possession מִ⁠כֹּל֙ שֶׁ֣רֶץ הָ⁠ע֔וֹף הַ⁠הֹלֵ֖ךְ עַל־אַרְבַּ֑ע 1 See how you translated these expressions in [11:20](../11/32.md). +11:21 xf6y rc://*/ta/man/translate/figs-possession מִ⁠כֹּל֙ שֶׁ֣רֶץ הָ⁠ע֔וֹף הַ⁠הֹלֵ֖ךְ עַל־אַרְבַּ֑ע 1 See how you translated these expressions in [11:20](../11/32.md). 11:21 we21 rc://*/ta/man/translate/figs-explicit אֲשֶׁר־ל֤וֹ כְרָעַ֨יִם֙ מִ⁠מַּ֣עַל לְ⁠רַגְלָ֔י⁠ו לְ⁠נַתֵּ֥ר בָּ⁠הֵ֖ן עַל־הָ⁠אָֽרֶץ׃ 1 This expression establishes a criterion by which the people of Israel may determine whether a winged, swarming insect is acceptable for eating. Essentially, the insect must have jointed legs with which it jumps on the ground. The implication is that if an insect does not have jointed legs, the people of Israel should consider the insect to be unclean. Express this in whatever way is most natural for your language. Alternate translation: “that which has jointed legs above its feet with which it jumps on the ground” 11:21 x9k0 rc://*/ta/man/translate/grammar-connect-logic-goal לְ⁠נַתֵּ֥ר בָּ⁠הֵ֖ן 1 Here, **to** marks jumping as the goal or purpose of having jointed legs. Use a connector in your language that makes it clear that this is the purpose. 11:22 vnye אֶת־אֵ֤לֶּה מֵ⁠הֶם֙ 1 Alternate translation: “These from among them” 11:22 dqs7 rc://*/ta/man/translate/translate-unknown אֶת־הָֽ⁠אַרְבֶּ֣ה לְ⁠מִינ֔⁠וֹ וְ⁠אֶת־הַ⁠סָּלְעָ֖ם לְ⁠מִינֵ֑⁠הוּ וְ⁠אֶת־הַ⁠חַרְגֹּ֣ל לְ⁠מִינֵ֔⁠הוּ וְ⁠אֶת־הֶ⁠חָגָ֖ב לְ⁠מִינֵֽ⁠הוּ 1 Although the exact designation of these insects is debated, these terms likely refer to locust- or cricket-like insects that have wings and jointed legs by which they jump on the ground. Although these insects usually have six legs, [11:20](../11/20.md) describes these insects as swarming things that have four legs. This is because, in most cases, these insects walk on four legs and use their back two legs, quite different in size and appearance from the rest, to jump. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. If your readers would not be familiar with these types of insects, you could use the names of similar insects in your area or you could use more general terms. 11:23 ntmx וְ⁠כֹל֙ שֶׁ֣רֶץ הָ⁠ע֔וֹף אֲשֶׁר־ל֖⁠וֹ אַרְבַּ֣ע רַגְלָ֑יִם 1 Alternate translation: “Every winged, swarming insect that has four legs” 11:23 cr37 rc://*/ta/man/translate/figs-explicit אֲשֶׁר־ל֖⁠וֹ אַרְבַּ֣ע רַגְלָ֑יִם 1 This statement reiterates what [11:20](../11/20.md) stated. Any winged, swarming insect that only has four legs with which it walks on the ground, other than the ones listed in the previous verse, are to be considered unclean. If it would be helpful in your language, consider clarifying this for your readers in a footnote or in the text of your translation. -11:24 n92t וּ⁠לְ⁠אֵ֖לֶּה 1 Here, **these** refers to either: 1) any winged, swarming insect that has four legs and does not possess jointed legs. Alternate translation: “And by any winged, swarming insect that has four legs that are not jointed on which it walks” or 2) all the unclean quadrupeds, including the ones that have paws, listed in \\[11:26–27\\](../11/26.md). Alternate translation: “And by any quadruped that either chews cud or has a completely cloven hoof, but does not possess both characteristics, or by any quadruped that has paws” +11:24 n92t וּ⁠לְ⁠אֵ֖לֶּה 1 Here, **these** refers to either: 1) any winged, swarming insect that has four legs and does not possess jointed legs. Alternate translation: “And by any winged, swarming insect that has four legs that are not jointed on which it walks” or 2) all the unclean quadrupeds, including the ones that have paws, listed in [11:26–27](../11/26.md). Alternate translation: “And by any quadruped that either chews cud or has a completely cloven hoof, but does not possess both characteristics, or by any quadruped that has paws” 11:25 eqb7 וְ⁠כָל־הַ⁠נֹּשֵׂ֖א מִ⁠נִּבְלָתָ֑⁠ם 1 Alternate translation: “and whoever picks up one of their carcasses” 11:25 fc28 rc://*/ta/man/translate/figs-explicit יְכַבֵּ֥ס בְּגָדָ֖י⁠ו 1 The act of washing one’s clothing is not for hygienic purposes but rather for the purpose of removing ritual impurity from one’s body or from anything one comes into contact with. If this would be unclear to your readers, consider explaining the significance of this action in a footnote or in the text of your translation. Alternate translation: “shall wash his clothes in order to remove any impurity from them that they might have acquired by touching the carcass of the unclean insect or animal” -11:26 ly8c rc://*/ta/man/translate/figs-explicit לְֽ⁠כָל־הַ⁠בְּהֵמָ֡ה אֲשֶׁ֣ר הִוא֩ מַפְרֶ֨סֶת פַּרְסָ֜ה וְ⁠שֶׁ֣סַע ׀ אֵינֶ֣⁠נָּה שֹׁסַ֗עַת וְ⁠גֵרָה֙ אֵינֶ֣⁠נָּה מַעֲלָ֔ה 1 See how you translated these expressions in [11:3](../11/03.md). +11:26 ly8c rc://*/ta/man/translate/figs-explicit לְֽ⁠כָל־הַ⁠בְּהֵמָ֡ה אֲשֶׁ֣ר הִוא֩ מַפְרֶ֨סֶת פַּרְסָ֜ה וְ⁠שֶׁ֣סַע ׀ אֵינֶ֣⁠נָּה שֹׁסַ֗עַת וְ⁠גֵרָה֙ אֵינֶ֣⁠נָּה מַעֲלָ֔ה 1 See how you translated these expressions in [11:3](../11/03.md). 11:27 te6j rc://*/ta/man/translate/figs-explicit וְ⁠כֹ֣ל ׀ הוֹלֵ֣ךְ עַל־כַּפָּ֗י⁠ו 1 This expression refers to any animal that walks on its paws. Express this in whatever way is most natural for your language. Alternate translation: “Anything that goes about on its paws” -11:27 bs0b rc://*/ta/man/translate/figs-explicit הַ⁠הֹלֶ֣כֶת עַל־אַרְבַּ֔ע 1 See how you translated this expression in [11:20](../11/32.md). +11:27 bs0b rc://*/ta/man/translate/figs-explicit הַ⁠הֹלֶ֣כֶת עַל־אַרְבַּ֔ע 1 See how you translated this expression in [11:20](../11/32.md). 11:28 y6p7 וְ⁠הַ⁠נֹּשֵׂא֙ אֶת־נִבְלָתָ֔⁠ם 1 Alternate translation: “And whoever picks up their carcasses” 11:29 em5c rc://*/ta/man/translate/figs-explicit בַּ⁠שֶּׁ֖רֶץ הַ⁠שֹּׁרֵ֣ץ עַל־הָ⁠אָ֑רֶץ 1 This expression refers to all animals that swarm in large numbers and crawl close to the ground. Express this in whatever way would be most natural for your language. Alternate translation: “among any swarming animals that crawl close to the ground” -11:29 d6ln rc://*/ta/man/translate/translate-unknown הַ⁠חֹ֥לֶד 1 Although the exact designation of this animal is debated, this term likely refers to a **rat**, a large rodent, typically having a pointed nose and a long bare tail. If your readers would not be familiar with this animal, you could use the name of a something animal in your area or you could use a more general term. -11:29 v24s rc://*/ta/man/translate/translate-unknown וְ⁠הָ⁠עַכְבָּ֖ר 1 Although the exact designation of this animal is debated, this term likely refers to a **mouse**, a small rodent, typically having long ears and a long tail. If your readers would not be familiar with this animal, you could use the name of a something animal in your area or you could use a more general term. -11:29 v3ct rc://*/ta/man/translate/translate-unknown וְ⁠הַ⁠צָּ֥ב לְ⁠מִינֵֽ⁠הוּ׃ 1 Although the exact designation of this animal is debated, this term may refer to a **large lizard**. This term includes a wide variety of large scaly reptiles with four short legs. If your readers would not be familiar with this kind of animal, you could use the name of a similar group of animals in your area or you could use a more general term. +11:29 d6ln rc://*/ta/man/translate/translate-unknown הַ⁠חֹ֥לֶד 1 Although the exact designation of this animal is debated, this term likely refers to a **rat**, a large rodent, typically having a pointed nose and a long bare tail. If your readers would not be familiar with this animal, you could use the name of a something animal in your area or you could use a more general term. +11:29 v24s rc://*/ta/man/translate/translate-unknown וְ⁠הָ⁠עַכְבָּ֖ר 1 Although the exact designation of this animal is debated, this term likely refers to a **mouse**, a small rodent, typically having long ears and a long tail. If your readers would not be familiar with this animal, you could use the name of a something animal in your area or you could use a more general term. +11:29 v3ct rc://*/ta/man/translate/translate-unknown וְ⁠הַ⁠צָּ֥ב לְ⁠מִינֵֽ⁠הוּ׃ 1 Although the exact designation of this animal is debated, this term may refer to a **large lizard**. This term includes a wide variety of large scaly reptiles with four short legs. If your readers would not be familiar with this kind of animal, you could use the name of a similar group of animals in your area or you could use a more general term. 11:30 qr8n rc://*/ta/man/translate/translate-unknown וְ⁠הָ⁠אֲנָקָ֥ה 1 Although the exact designation of this animal is debated, this term may refer to a **gecko**, a large group of small lizards with sticky pads on their feet by which they climb. If your readers would not be familiar with this kind of animal, you could use the name of a similar group of animals in your area or you could use a more general term. -11:30 n83c rc://*/ta/man/translate/translate-unknown וְ⁠הַ⁠כֹּ֖חַ 1 Although the exact designation of this animal is debated, this term may refer to a **monitor lizard**, a term that includes a wide variety or large, heavy-set lizards with large claws and a forked, snake-like tongue. If your readers would not be familiar with this kind of animal, you could use the name of a similar group of animals in your area or you could use a more general term. -11:30 gqug rc://*/ta/man/translate/translate-unknown וְ⁠הַ⁠לְּטָאָ֑ה 1 Although the exact designation of this animal is debated, this term may generally refer to a **lizard**, including a wide variety of small-to-large-sized scaly reptiles with four short legs and a long tail. If your readers would not be familiar with this general group of animals, you could use the name of a similar kind of animal in your area or you could use a more general term. -11:30 vad4 rc://*/ta/man/translate/translate-unknown וְ⁠הַ⁠חֹ֖מֶט 1 Although the exact designation of this animal is debated, this term may refer to a **skink**. This term includes a wide variety of small smooth-skinned lizards that typically burrow in sandy ground. If your readers would not be familiar with this kind of animal, you could use the name of a similar group of animals in your area or you could use a more general term. -11:30 bplm rc://*/ta/man/translate/translate-unknown וְ⁠הַ⁠תִּנְשָֽׁמֶת׃ 1 Although the exact designation of this animal is debated, this term may refer to a **chameleon**. If this is the case, this term refers to a small, slow lizard with a long, curved tail, and a long, sticky tongue. It also has bulging eyes that move independently and is most recognizable for its ability to blend in with its surroundings by changing color. If your readers would not be familiar with this specific animal, you could use the name of a similar animal in your area or you could use a more general term. +11:30 n83c rc://*/ta/man/translate/translate-unknown וְ⁠הַ⁠כֹּ֖חַ 1 Although the exact designation of this animal is debated, this term may refer to a **monitor lizard**, a term that includes a wide variety or large, heavy-set lizards with large claws and a forked, snake-like tongue. If your readers would not be familiar with this kind of animal, you could use the name of a similar group of animals in your area or you could use a more general term. +11:30 gqug rc://*/ta/man/translate/translate-unknown וְ⁠הַ⁠לְּטָאָ֑ה 1 Although the exact designation of this animal is debated, this term may generally refer to a **lizard**, including a wide variety of small-to-large-sized scaly reptiles with four short legs and a long tail. If your readers would not be familiar with this general group of animals, you could use the name of a similar kind of animal in your area or you could use a more general term. +11:30 vad4 rc://*/ta/man/translate/translate-unknown וְ⁠הַ⁠חֹ֖מֶט 1 Although the exact designation of this animal is debated, this term may refer to a **skink**. This term includes a wide variety of small smooth-skinned lizards that typically burrow in sandy ground. If your readers would not be familiar with this kind of animal, you could use the name of a similar group of animals in your area or you could use a more general term. +11:30 bplm rc://*/ta/man/translate/translate-unknown וְ⁠הַ⁠תִּנְשָֽׁמֶת׃ 1 Although the exact designation of this animal is debated, this term may refer to a **chameleon**. If this is the case, this term refers to a small, slow lizard with a long, curved tail, and a long, sticky tongue. It also has bulging eyes that move independently and is most recognizable for its ability to blend in with its surroundings by changing color. If your readers would not be familiar with this specific animal, you could use the name of a similar animal in your area or you could use a more general term. 11:31 tryh בְּ⁠מֹתָ֖⁠ם 1 Alternate translation: “when they have died” -11:32 jw6y rc://*/ta/man/translate/writing-pronouns מֵ⁠הֶ֨ם 1 The expression **one from them** refers to any unclean animal, but specifically the list of lizards and “swarming things” from [11:29–30](../11/29.md). +11:32 jw6y rc://*/ta/man/translate/writing-pronouns מֵ⁠הֶ֨ם 1 The expression **one from them** refers to any unclean animal, but specifically the list of lizards and “swarming things” from [11:29–30](../11/29.md). 11:32 b5he בְּ⁠מֹתָ֜⁠ם 1 Alternate translation: “when they have died” 11:32 acz5 rc://*/ta/man/translate/figs-explicit מִ⁠כָּל־כְּלִי־עֵץ֙ א֣וֹ בֶ֤גֶד אוֹ־עוֹר֙ א֣וֹ שָׂ֔ק 1 This expression refers to any container, clothing, or object that is made from **wood**, **cloth**, **leather**, or **sackcloth**. Alternate translation: “anything made from wood or cloth or leather or sackcloth” 11:32 u25t rc://*/ta/man/translate/figs-activepassive כָּל־כְּלִ֕י אֲשֶׁר־יֵעָשֶׂ֥ה מְלָאכָ֖ה בָּ⁠הֶ֑ם בַּ⁠מַּ֧יִם יוּבָ֛א 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the owner of any such item with which he does work should bring it into water” 11:33 d03r וְ⁠כָל־כְּלִי־חֶ֔רֶשׂ אֲשֶׁר־יִפֹּ֥ל מֵ⁠הֶ֖ם אֶל־תּוֹכ֑⁠וֹ 1 Alternate translation: “And any vessel of clay into which one from them falls” -11:33 hczh rc://*/ta/man/translate/writing-pronouns מֵ⁠הֶ֖ם 1 See how you translated this expression in [11:32](../11/32.md). +11:33 hczh rc://*/ta/man/translate/writing-pronouns מֵ⁠הֶ֖ם 1 See how you translated this expression in [11:32](../11/32.md). 11:33 jtb7 rc://*/ta/man/translate/figs-yousingular וְ⁠אֹת֥⁠וֹ תִשְׁבֹּֽרוּ׃ 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. 11:33 hnm9 rc://*/ta/man/translate/writing-pronouns וְ⁠אֹת֥⁠וֹ תִשְׁבֹּֽרוּ׃ 1 Here, **it** refers to the **vessel of clay**. If it would be helpful to your readers, consider making the referent explicit. Alternate translation: “and you shall break the vessel of clay” 11:34 uwh4 rc://*/ta/man/translate/figs-activepassive מִ⁠כָּל־הָ⁠אֹ֜כֶל אֲשֶׁ֣ר יֵאָכֵ֗ל 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: “Any edible food” @@ -1229,7 +1229,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 11:34 x0fr rc://*/ta/man/translate/figs-explicit בְּ⁠כָל־כְּלִ֖י 1 Here, **any vessel** refers to any container into which a dead unclean animal has fallen. If it would be helpful to your readers, consider stating the meaning plainly. Alternate translation: “from any vessel into which a dead, unclean animal has fallen” 11:35 tpt7 rc://*/ta/man/translate/writing-pronouns מִ⁠נִּבְלָתָ֥⁠ם 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” 11:35 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 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 refer to some flowing source of water as opposed to still, tapped 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, any source of flowing water” 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” @@ -1248,7 +1248,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 11:41 h8uj rc://*/ta/man/translate/writing-poetry וְ⁠כָל־הַ⁠שֶּׁ֖רֶץ הַ⁠שֹּׁרֵ֣ץ עַל־הָ⁠אָ֑רֶץ 1 This expression is an emphatic construction that uses a verb and its object that comes 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: “Anything at all that swarms all over the ground” 11:41 kd84 rc://*/ta/man/translate/figs-activepassive לֹ֥א יֵאָכֵֽל 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “You must not eat it” 11:42 h8rs rc://*/ta/man/translate/figs-idiom כֹּל֩ הוֹלֵ֨ךְ עַל־גָּח֜וֹן 1 This expression is an idiom that refers to any swarming animal that crawls and possesses short limbs or limbs that are angled in such a way that its belly drags on the ground. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “Any animal that crawls with its belly on the ground” -11:42 xk6h rc://*/ta/man/translate/figs-explicit וְ⁠כֹ֣ל ׀ הוֹלֵ֣ךְ עַל־אַרְבַּ֗ע 1 See how you translated this expression in [11:20](../11/32.md). +11:42 xk6h rc://*/ta/man/translate/figs-explicit וְ⁠כֹ֣ל ׀ הוֹלֵ֣ךְ עַל־אַרְבַּ֗ע 1 See how you translated this expression in [11:20](../11/32.md). 11:42 i3zp rc://*/ta/man/translate/figs-idiom עַ֚ד כָּל־מַרְבֵּ֣ה רַגְלַ֔יִם 1 This expression is an idiom that refers to any swarming animal that possesses many legs. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “or anything with many legs” 11:42 t34d rc://*/ta/man/translate/writing-poetry לְ⁠כָל־הַ⁠שֶּׁ֖רֶץ הַ⁠שֹּׁרֵ֣ץ עַל־הָ⁠אָ֑רֶץ 1 This expression is an emphatic construction that uses a verb and its object that comes 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: “to anything at all that swarms all over the ground” 11:43 swkt אַל־תְּשַׁקְּצוּ֙ אֶת־נַפְשֹׁ֣תֵי⁠כֶ֔ם 1 Alternate translation: “You shall not make yourselves detestable” @@ -1263,7 +1263,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 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 **instruction** 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 instruction that has to do with the livestock and the bird” or “This is the instruction 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 any four-footed animal or any bird that an Israelite might own or encounter in their daily life. Express this in the way that would be most natural in your language. Alternate translation: ”quadrupeds and birds” -11:46 h998 rc://*/ta/man/translate/grammar-collectivenouns 1 See how you translated this collective noun in [11:13](../11/13.md). +11:46 h998 rc://*/ta/man/translate/grammar-collectivenouns 1 See how you translated this collective noun in [11:13](../11/13.md). 11:46 dhn2 rc://*/ta/man/translate/figs-explicit וְ⁠כֹל֙ נֶ֣פֶשׁ הַֽ⁠חַיָּ֔ה הָ⁠רֹמֶ֖שֶׂת בַּ⁠מָּ֑יִם 1 This expression likely refers to small fish or water-dwelling creatures that swarm in water. This may include, for example, schools of small fish and creatures like crabs and starfish. If this meaning would not be clear in your language, consider using a more natural expression. Alternate translation: “and every living thing that swarms in large numbers in the water” 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 rc://*/ta/man/translate/figs-explicit וּ⁠לְ⁠כָל־נֶ֖פֶשׁ הַ⁠שֹּׁרֶ֥צֶת עַל־הָ⁠אָֽרֶץ׃ 1 Like the previous expression that referred to living creatures in the water, this expression refers to anything living that crawls about on dry land. If this meaning would not be clear in your language, consider using a more natural expression. Alternate translation: “and of every living creature that crawls about on the ground” @@ -1290,23 +1290,23 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 12:5 coma rc://*/ta/man/translate/figs-explicit שְׁבֻעַ֖יִם 1 The expression **two sets of seven days** refers to a two-week or 14-day period. If this phrase would not have that meaning in your language, you could state the meaning plainly. Alternate translation: “for fourteen days” 12:5 z4ub rc://*/ta/man/translate/translate-unknown כְּ⁠נִדָּתָ֑⁠הּ 1 The word **menstruation** refers to the time when blood discharges from a woman’s uterine lining. If your language does not use an abstract noun for the idea behind the words **menstruation**, you can express the same idea with a verbal form. Alternate translation: “as when she is normally menstruating” 12:5 b6pn rc://*/ta/man/translate/figs-explicit וְ⁠שִׁשִּׁ֥ים יוֹם֙ וְ⁠שֵׁ֣שֶׁת יָמִ֔ים 1 As was the case when a woman bears a male child, this expression denotes 66 days during which the woman must prepare to be purified from the impurity caused by the blood she bled during childbirth. If this phrase does not have that meaning in your language, you could state the meaning plainly. Alternate translation: “And for 66 days” -12:5 8z4v rc://*/ta/man/translate/figs-explicit עַל־ דְּמֵ֥י טָהֳרָֽה׃ 1 See how you translated this expression in [12:4](../12/04.md). +12:5 8z4v rc://*/ta/man/translate/figs-explicit עַל־ דְּמֵ֥י טָהֳרָֽה׃ 1 See how you translated this expression in [12:4](../12/04.md). 12:6 yy8n rc://*/ta/man/translate/figs-idiom וּ⁠בִ⁠מְלֹ֣את ׀ יְמֵ֣י טָהֳרָ֗⁠הּ 1 This expression is an idiom that refers to the completion of the period of time during which the woman who has given birth to a child is preparing to be purified—33 days **for a son** and 66 days **for a daughter**. 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 when the days of her purification are completed” -12:6 aeit rc://*/ta/man/translate/figs-idiom יְמֵ֣י טָהֳרָ֗⁠הּ 1 See how you translated this expression in [12:4](../12/04.md). +12:6 aeit rc://*/ta/man/translate/figs-idiom יְמֵ֣י טָהֳרָ֗⁠הּ 1 See how you translated this expression in [12:4](../12/04.md). 12:6 ygmw rc://*/ta/man/translate/figs-abstractnouns יְמֵ֣י טָהֳרָ֗⁠הּ 1 If your language does not use an abstract noun for the idea of **purification**, you could express the same idea in another way. Alternate translation: “the days during which she prepares to be purified” 12:6 cz1p rc://*/ta/man/translate/figs-explicit לְ⁠בֵן֮ א֣וֹ לְ⁠בַת֒ 1 This expression references the different number of days for **purification** based on whether the woman gave birth to a **son** or a **daughter**. If this would not be clear, consider stating the meaning plainly. 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-metaphor וּ⁠בֶן־יוֹנָ֥ה 1 See how you translated this expression in [1:14](../01/14.md). +12:6 m1qx rc://*/ta/man/translate/figs-metaphor וּ⁠בֶן־יוֹנָ֥ה 1 See how you translated this expression in [1:14](../01/14.md). 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 rc://*/ta/man/translate/figs-pronouns וְ⁠הִקְרִיב֞⁠וֹ 1 Here, **he** refers to the priest and **it** refers to all the animals that the previous verse described. If this would be unclear in your language, consider making the referents explicit. Alternate translation: “And the priest shall present the lamb and the bird” -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 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. +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 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. 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 occurring during childbirth” 12:7 uejj rc://*/ta/man/translate/figs-explicit מִ⁠מְּקֹ֣ר דָּמֶ֑י⁠הָ 1 This expression refers to the **flow** of **blood** that the woman bled during the process of childbirth. The implication is that the woman was made impure because of the presence of blood discharging from her body. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “from the impurity that she acquired from the blood that she bled during her 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 giving birth to children, whether 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 instruction 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 This expression refers to a woman giving birth to a child, whether **a male** or **a female**. 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 woman who gives birth to a male or a female” -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-metaphor 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 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-metaphor בְּנֵ֣י יוֹנָ֔ה 1 See how you translated this expression in [1:14](../01/14.md). 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## Special 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, 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 **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. @@ -1321,7 +1321,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 13:2 f6g5 rc://*/ta/man/translate/figs-pronouns אֶל־אַחַ֥ד מִ⁠בָּנָ֖י⁠ו 1 Here, **his** refers to Aaron the priest. If it would be helpful in your language, consider making the referent explicit. 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 rc://*/ta/man/translate/figs-abstractnouns וּ⁠מַרְאֵ֤ה הַ⁠נֶּ֨גַע֙ עָמֹק֙ מֵ⁠ע֣וֹר בְּשָׂר֔⁠וֹ 1 If your language does not use an abstract noun for the idea of **appearance**, you could express the same idea in another way. Alternate translation: “and it appears to be deeper than the skin of his flesh” -13:3 r2in rc://*/ta/man/translate/figs-explicit נֶ֥גַע צָרַ֖עַת ה֑וּא 1 See how you translated this expression in [13:2](../13/02.md). +13:3 r2in rc://*/ta/man/translate/figs-explicit 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 its appearance is not deeper than the skin” 13:4 kzg5 rc://*/ta/man/translate/figs-abstractnouns וְ⁠עָמֹק֙ אֵין־מַרְאֶ֣⁠הָ מִן־הָ⁠ע֔וֹר 1 If your language does not use an abstract noun for the idea of **appearance**, you could express the same idea in another way. Alternate translation: “and it does not appear to be deeper than the skin” 13:4 uxiv rc://*/ta/man/translate/figs-explicit וּ⁠שְׂעָרָ֖⁠ה לֹא־הָפַ֣ךְ לָבָ֑ן 1 See how you handled the information in this phrase in the previous verse. Alternate translation: “and its hair appears to be healthy” @@ -1341,14 +1341,14 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 13:7 sw6k rc://*/ta/man/translate/figs-explicit וְ⁠נִרְאָ֥ה שֵׁנִ֖ית אֶל־הַ⁠כֹּהֵֽן 1 This expression means that the individual whose scab has spread after he was pronounced clean should go back to the priest to be examined again. If this would not be clear in your language, consider stating the meaning plainly. 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 rc://*/ta/man/translate/figs-explicit צָרַ֥עַת הִֽוא 1 This expression refers to the fact that if the priest observes these things, the **infection** on the person's **skin** is actually a symptom of an infectious **skin disease**. If this meaning would not be clear in your language, consider stating it plainly. See how you translated the words **skin disease** in [13:2](../13/02.md). Alternate translation: “The scab is actually the symptom of an infectious skin disease” -13:9 obyj rc://*/ta/man/translate/figs-explicit נֶ֣גַע צָרַ֔עַת 1 See how you translated this expression in [13:2](../13/02.md). +13:9 obyj rc://*/ta/man/translate/figs-explicit נֶ֣גַע צָרַ֔עַת 1 See how you translated this expression in [13:2](../13/02.md). 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 shall bring him to the priest” or “then he shall go to the priest” 13:10 4wcp rc://*/ta/man/translate/translate-unknown שְׂאֵת 1 See how you translated this word in [13:2](../13/02.md). 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 rc://*/ta/man/translate/figs-explicit וּ⁠מִֽחְיַ֛ת בָּשָׂ֥ר חַ֖י בַּ⁠שְׂאֵֽת׃ 1 Here, the expression **a preservation of living flesh** refers to open sores on the skin or raw skin. In the priest’s estimation, the presence of open sores or raw skin means that the infection is likely a symptom of an infectious skin disease. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “and raw skin or an open sore is on the swelling” 13:11 m1pu rc://*/ta/man/translate/figs-explicit צָרַ֨עַת נוֹשֶׁ֤נֶת הִוא֙ 1 This expression refers to the fact that if the priest observes these things, the raw skin on the person's **skin** is actually a chronic or **reoccurring skin disease**, that is, an infectious disease that returns over and over. If this meaning would not be clear in your language, consider stating it plainly. Alternate translation: “The raw skin on the swelling is actually a sign of a persistent and returning skin disease” -13:11 yqc0 rc://*/ta/man/translate/figs-explicit בְּ⁠ע֣וֹר בְּשָׂר֔⁠וֹ 1 See how you translated this expression in [13:2](../13/02.md). +13:11 yqc0 rc://*/ta/man/translate/figs-explicit בְּ⁠ע֣וֹר בְּשָׂר֔⁠וֹ 1 See how you translated this expression in [13:2](../13/02.md). 13:11 yz8i rc://*/ta/man/translate/figs-explicit לֹ֣א יַסְגִּרֶ֔⁠נּוּ כִּ֥י טָמֵ֖א הֽוּא׃ 1 This infers that the priest need not isolate the infected person because it is sufficiently clean that they have an infectious skin disease that has made the person unclean. You could include this information if that would be helpful to your readers. See how you translated the idea of separating the infection in [13:4](../13/04.md). Alternate translation: “He need not separate the person, because it is clear that they are unclean” 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 aggressively out 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” @@ -1366,7 +1366,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 13:15 bjww rc://*/ta/man/translate/figs-explicit צָרַ֥עַת הֽוּא׃ 1 This expression refers to the fact that if the priest observes these things, the raw skin on the person's **living flesh** is actually infected with a **skin disease**. If this meaning would not be clear in your language, consider stating it plainly. Alternate translation: “The living flesh on the skin is actually a sign of an infectious skin disease” 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 This expression refers to the fact 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). -13:17 mzlk rc://*/ta/man/translate/figs-explicit וְ⁠הִנֵּ֛ה נֶהְפַּ֥ךְ הַ⁠נֶּ֖גַע לְ⁠לָבָ֑ן 1 See how you handled the presence of **white** skin on the **infection** in [13:13](../13/13.md). +13:17 mzlk rc://*/ta/man/translate/figs-explicit וְ⁠הִנֵּ֛ה נֶהְפַּ֥ךְ הַ⁠נֶּ֖גַע לְ⁠לָבָ֑ן 1 See how you handled the presence of **white** skin on the **infection** 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, 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” @@ -1384,7 +1384,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 13:22 gdnt rc://*/ta/man/translate/figs-explicit נֶ֥גַע הִֽוא׃ 1 This expression refers to the fact that if the priest observes these things, the swelling or bright spot on the person's **skin** where the boil once was is actually an **infection** of a skin disease. If this meaning would not be clear in your language, consider stating it plainly. Alternate translation: “The swelling or bright spot where the boil used to be is actually an infection” 13:23 3wj2 rc://*/ta/man/translate/figs-idiom וְ⁠אִם־תַּחְתֶּ֜י⁠הָ תַּעֲמֹ֤ד הַ⁠בַּהֶ֨רֶת֙ 1 This expression is an idiom that refers to the **bright spot** remaining unchanged in the place on the person’s skin where the **boil** once was. 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: “But if the bright spot remains unchanged in the place where the boil once was” 13:23 abla rc://*/ta/man/translate/writing-pronouns וְ⁠אִם־תַּחְתֶּ֜י⁠הָ תַּעֲמֹ֤ד הַ⁠בַּהֶ֨רֶת֙ 1 Here, **it** refers to the **boil** that has healed, as described in [13:18](../13/18.md). If this would not be clear to your readers, consider making the referent explicit. Alternate translation: “But if the bright spot stands under the boil that has now healed” -13:23 8vuq rc://*/ta/man/translate/figs-explicit צָרֶ֥בֶת הַ⁠שְּׁחִ֖ין הִ֑וא 1 This expression refers to the fact that if the priest observes these things, the **bright spot** is nothing more than a **scar** that has resulted from the healed **boil**. If this meaning would not be clear in your language, consider stating it plainly. Alternate translation: “it is only a scar that has resulted from the healed boil” +13:23 8vuq rc://*/ta/man/translate/figs-explicit צָרֶ֥בֶת הַ⁠שְּׁחִ֖ין הִ֑וא 1 This expression refers to the fact that if the priest observes these things, the **bright spot** is nothing more than a **scar** that has resulted from the healed **boil**. If this meaning would not be clear in your language, consider stating it plainly. Alternate translation: “it is only a scar that has resulted from the healed boil” 13:24 vkmw א֣וֹ בָשָׂ֔ר כִּֽי־יִהְיֶ֥ה בְ⁠עֹר֖⁠וֹ מִכְוַת־אֵ֑שׁ 1 Alternate translation: “Or when someone has a burn of fire on his skin” 13:24 ikha rc://*/ta/man/translate/figs-possession מִכְוַת־ אֵ֑שׁ 1 This expression uses the possessive form to describe a **burn** that has resulted from a person’s contact with **fire**. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “a burn” 13:24 w8u3 rc://*/ta/man/translate/figs-explicit מִֽחְיַ֣ת הַ⁠מִּכְוָ֗ה 1 The word **preservation** refers to new, raw flesh growing where the **burn** is on the person’s skin. It may be helpful to clarify this for your readers. Alternate translation: “the raw skin from the burn” @@ -1419,7 +1419,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 13:31 m1rx rc://*/ta/man/translate/figs-explicit וְ⁠הִסְגִּ֧יר הַ⁠כֹּהֵ֛ן אֶת־נֶ֥גַע הַ⁠נֶּ֖תֶק 1 See how you translated this expression in [13:4](../13/04.md). 13:31 n0ge rc://*/ta/man/translate/figs-metonymy אֶת־נֶ֥גַע הַ⁠נֶּ֖תֶק 1 Here, the expression **the infection of the scall** represents the 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 person who has the infection of the scall” 13:32 wx17 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 week-long period” -13:32 wurx rc://*/ta/man/translate/figs-explicit וְ⁠לֹא־הָ֥יָה ב֖⁠וֹ שֵׂעָ֣ר צָהֹ֑ב 1 See how you handled the presence of **yellow hair** in [13:30](../13/30.md). +13:32 wurx rc://*/ta/man/translate/figs-explicit וְ⁠לֹא־הָ֥יָה ב֖⁠וֹ שֵׂעָ֣ר צָהֹ֑ב 1 See how you handled the presence of **yellow hair** in [13:30](../13/30.md). 13:32 jvwk rc://*/ta/man/translate/figs-abstractnouns וּ⁠מַרְאֵ֣ה הַ⁠נֶּ֔תֶק אֵ֥ין עָמֹ֖ק מִן־הָ⁠עֽוֹר׃ 1 If your language does not use an abstract noun for the idea of **appearance**, you could express the same idea in another way. Alternate translation: “and it does not appear to be deeper than the skin” 13:33 r628 rc://*/ta/man/translate/writing-pronouns וְ⁠הִ֨תְגַּלָּ֔ח 1 Here, **he** and **himself** refer to the person who has the **scall**. It may be helpful to clarify this for your readers. Alternate translation: “Then the person with the scall shall shave himself” 13:33 li6b rc://*/ta/man/translate/figs-activepassive הַ⁠נֶּ֖תֶק לֹ֣א יְגַלֵּ֑חַ 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 he shall not shave the scall” @@ -1469,13 +1469,13 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 13:47 ifwg rc://*/ta/man/translate/translate-unknown בְּ⁠בֶ֣גֶד צֶ֔מֶר 1 This **wool** is the shorn hair of sheep, goats, or other similar animals. It is used in the production of textiles, like yarn. 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 yarn thread” 13:47 k0l6 rc://*/ta/man/translate/translate-unknown בְּ⁠בֶ֥גֶד פִּשְׁתִּֽים׃ 1 This **linen** is a textile material made from flax. 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 cloth thread” 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 up and down, and **woof** (or weft) refers to the threads that run horizontally 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 threats that are being woven together on a loom” -13:48 umbp rc://*/ta/man/translate/translate-unknown לַ⁠פִּשְׁתִּ֖ים 1 See how you translated this textile material in the previous verse. +13:48 umbp rc://*/ta/man/translate/translate-unknown לַ⁠פִּשְׁתִּ֖ים 1 See how you translated this textile material in the previous verse. 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 9bjm rc://*/ta/man/translate/translate-unknown וְ⁠לַ⁠צָּ֑מֶר 1 See how you translated this textile material in the previous verse. +13:48 9bjm rc://*/ta/man/translate/translate-unknown וְ⁠לַ⁠צָּ֑מֶר 1 See how you translated this textile material in the previous verse. 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 7gv5 rc://*/ta/man/translate/figs-explicit בְ⁠ע֔וֹר 1 Here, **leather** refers generally to any scrap pieces of animal hide that have not yet been made into a household object or article of clothing. If this meaning would not be clear in your language, consider stating the meaning plainly. Alternate translation: “on any scrap leather” 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 leatherwork” -13:49 jj1l rc://*/ta/man/translate/translate-unknown בַ⁠שְּׁתִ֤י אוֹ־בָ⁠עֵ֨רֶב֙ 1 See how you translated these words in the previous verse. +13:49 jj1l rc://*/ta/man/translate/translate-unknown בַ⁠שְּׁתִ֤י אוֹ־בָ⁠עֵ֨רֶב֙ 1 See how you translated these words in the previous verse. 13:49 xozo rc://*/ta/man/translate/figs-explicit כְּלִי־ ע֔וֹר 1 The expression **equipment of leather** refers 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: “equipment that has been made of leather” or “leatherwork” 13:49 pl1e rc://*/ta/man/translate/figs-explicit נֶ֥גַע צָרַ֖עַת ה֑וּא 1 This expression refers to the fact that if the priest observes these things, the **infection** on the material is actually an infectious and diseased mold or mildew. If this meaning would not be clear in your language, consider stating it plainly. Alternate translation: “The infection on the material is actually a sign of an infection of skin disease”\n 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” @@ -1551,53 +1551,53 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 14:6 rxqk rc://*/ta/man/translate/writing-pronouns אֶת־הַ⁠צִּפֹּ֤ר הַֽ⁠חַיָּה֙ יִקַּ֣ח אֹתָ֔⁠הּ & וְ⁠טָבַ֨ל אוֹתָ֜⁠ם 1 Here, **he** refers to the priest and not to the person being cleansed. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “The live bird, the priest shall take it … and the priest shall dip them” 14:6 fsbi אֶת־הַ⁠צִּפֹּ֤ר הַֽ⁠חַיָּה֙ יִקַּ֣ח אֹתָ֔⁠הּ 1 Alternate translation: “He shall take the living bird” 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” -14:6 5c2c rc://*/ta/man/translate/figs-idiom עַ֖ל הַ⁠מַּ֥יִם הַֽ⁠חַיִּֽים׃ 1 See how you translated this idiom in the previous verse. +14:6 5c2c rc://*/ta/man/translate/figs-idiom עַ֖ל הַ⁠מַּ֥יִם הַֽ⁠חַיִּֽים׃ 1 See how you translated this idiom in the previous verse. 14:7 m472 rc://*/ta/man/translate/writing-pronouns וְ⁠הִזָּ֗ה & וְ⁠טִ֣הֲר֔⁠וֹ וְ⁠שִׁלַּ֛ח 1 Here, **he** refers to the priest, not to the person being cleansed. If this would not be clear in your language, consider stating the referent explicitly. 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/figs-explicit 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” -14:8 8xft rc://*/ta/man/translate/figs-explicit 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 8xft rc://*/ta/man/translate/figs-explicit 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 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 and all his hair” 14:9 wv7v וְ⁠אֵת֙ גַּבֹּ֣ת עֵינָ֔י⁠ו 1 Alternate translation: “and his eyebrows” -14:9 3wyw rc://*/ta/man/translate/figs-extrainfo וְ⁠רָחַ֧ץ אֶת־בְּשָׂר֛⁠וֹ בַּ⁠מַּ֖יִם 1 See how you translated this expression in the previous verse and in [1:9](../01/09.md). +14:9 3wyw rc://*/ta/man/translate/figs-extrainfo וְ⁠רָחַ֧ץ אֶת־בְּשָׂר֛⁠וֹ בַּ⁠מַּ֖יִם 1 See how you translated this expression in the previous verse and in [1:9](../01/09.md). 14:9 czy4 rc://*/ta/man/translate/figs-explicit אֶת־בְּשָׂר֛⁠וֹ 1 As before, here and throughout the chapter, the word **flesh** refers to a person’s body as a whole and, occasionally, his genitals specifically. If this expression would not be clear in your language, consider stating the meaning plainly. Alternate translation: “his whole body” 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 rc://*/ta/man/translate/writing-pronouns יִקַּ֤ח 1 Here, the word **he** refers to the person who is being cleansed. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “the person who is being cleansed shall take” -14:10 qdu9 rc://*/ta/man/translate/figs-explicit תְּמִימִ֔ים & תְּמִימָ֑ה 1 See how you translated the word **perfect** in [1:3](../01/03.md). +14:10 qdu9 rc://*/ta/man/translate/figs-explicit תְּמִימִ֔ים & תְּמִימָ֑ה 1 See how you translated the word **perfect** in [1:3](../01/03.md). 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 a perfect 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 Ordinal וּ⁠שְׁלֹשָׁ֣ה עֶשְׂרֹנִ֗ים 1 The word **tenth** is the ordinal form of the number ten. If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. -14:10 wjy5 rc://*/ta/man/translate/figs-activepassive מִנְחָה֙ בְּלוּלָ֣ה בַ⁠שֶּׁ֔מֶן 1 See how you translated the similar expression in [2:5](../02/05.md). -14:10 48sl rc://*/ta/man/translate/figs-explicit מִנְחָה֙ 1 See how you translated this sacrifice in [2:1](../02/01.md). +14:10 wjy5 rc://*/ta/man/translate/figs-activepassive מִנְחָה֙ בְּלוּלָ֣ה בַ⁠שֶּׁ֔מֶן 1 See how you translated the similar expression in [2:5](../02/05.md). +14:10 48sl rc://*/ta/man/translate/figs-explicit מִנְחָה֙ 1 See how you translated this sacrifice in [2:1](../02/01.md). 14:10 ys2l rc://*/ta/man/translate/translate-bvolume וְ⁠לֹ֥ג אֶחָ֖ד שָֽׁמֶן׃ 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 one-sixth of a liter of oil” 14:11 0ruq rc://*/ta/man/translate/figs-explicit וְ⁠הֶעֱמִ֞יד הַ⁠כֹּהֵ֣ן הַֽ⁠מְטַהֵ֗ר אֵ֛ת הָ⁠אִ֥ישׁ הַ⁠מִּטַּהֵ֖ר וְ⁠אֹתָ֑⁠ם 1 This expression refers to 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 Holy was housed. If this meaning would not be clear to your readers, consider stating the meaning plainly. Alternate translation: “And the priest, the one pronouncing clean, shall position the man, the person being cleansed, and them 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 the individual was told to bring in the previous verse. If this would not be clear in your language, you could state the referents explicitly. 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/figs-explicit 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 ht8v rc://*/ta/man/translate/figs-explicit 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 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/figs-explicit 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 [1:9](../01/09.md). +14:12 kxj6 rc://*/ta/man/translate/figs-explicit 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 [1:9](../01/09.md). 14:13 22ko rc://*/ta/man/translate/writing-pronouns וְ⁠שָׁחַ֣ט אֶת־הַ⁠כֶּ֗בֶשׂ 1 Here, **he** refers to the person who is to be cleansed. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “And the person who is to be cleansed shall slaughter the lamb” 14:13 i44q rc://*/ta/man/translate/figs-parallelism בִּ֠⁠מְקוֹם אֲשֶׁ֨ר יִשְׁחַ֧ט אֶת־הַֽ⁠חַטָּ֛את וְ⁠אֶת־הָ⁠עֹלָ֖ה בִּ⁠מְק֣וֹם הַ⁠קֹּ֑דֶשׁ 1 These expressions mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. Here, **in the holy place** clarifies the previous phrase and further defines where the priest was to kill the lamb. 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: “in the place where he slaughters the sin offering and the burnt offering, that is, in the holy place” 14:13 haf6 rc://*/ta/man/translate/translate-tense בִּ֠⁠מְקוֹם אֲשֶׁ֨ר יִשְׁחַ֧ט אֶת־הַֽ⁠חַטָּ֛את וְ⁠אֶת־הָ⁠עֹלָ֖ה 1 Here, the author of Leviticus does not use the present tense to describe contemporaneous or ongoing action, as if he is referring to a specific instance where an individual is preparing a **sin offering** or a **burnt 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 place where he might slaughter the sin offering and the burnt offering” 14:13 o4ia rc://*/ta/man/translate/writing-pronouns אֲשֶׁ֨ר יִשְׁחַ֧ט אֶת־הַֽ⁠חַטָּ֛את 1 Here, **he** does not refer to the person who is to be cleansed specifically. Rather, it refers generally to anyone who might offer the **sin offering** or the **burnt offering**. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “where people slaughter the sin offering” 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 w5gf rc://*/ta/man/translate/figs-explicit הוּא֙ לַ⁠כֹּהֵ֔ן 1 See how you handled the similar expression in [5:13](../05/13.md). -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). +14:13 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/figs-explicit 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 עַל־תְּנ֛וּךְ אֹ֥זֶן הַ⁠מִּטַּהֵ֖ר הַ⁠יְמָנִ֑ית 1 See how you handled this idiom in [1:7](../01/07.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 who wishes to be clean” -14:15 zyb9 rc://*/ta/man/translate/translate-bvolume מִ⁠לֹּ֣ג הַ⁠שָּׁ֑מֶן 1 See how you translated this measurement in [14:10](../14/10.md). +14:15 zyb9 rc://*/ta/man/translate/translate-bvolume מִ⁠לֹּ֣ג הַ⁠שָּׁ֑מֶן 1 See how you translated this measurement in [14:10](../14/10.md). 14:16 f3cv rc://*/ta/man/translate/figs-explict וְ⁠הִזָּ֨ה מִן־הַ⁠שֶּׁ֧מֶן בְּ⁠אֶצְבָּע֛⁠וֹ שֶׁ֥בַע פְּעָמִ֖ים לִ⁠פְנֵ֥י יְהוָֽה׃ 1 Although the object on which the priest is to **sprinkle** the **oil** is not specified, it is likely that the expression **to the face of Yahweh** refers to the direction of the Holy of Holies, where Yahweh lived among the Israelites. This action ritually cleanses the holy space where Yahweh lives of any impurity that the person who had the skin disease might have brought into the tent of meeting. It may be helpful to explain the significance of this action to your readers in a footnote or in the text of your translation. Alternate translation: “and he shall sprinkle some of the oil with his finger seven times to the face of Yahweh so that the holy space where Yahweh lives might be cleansed from any potential impurity that the person who had the skin disease might have brought in” -14:16 8i5u rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָֽה׃ 1 See how you translated this expression in [1:9](../01/09.md). +14:16 8i5u rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָֽה׃ 1 See how you translated this expression in [1:9](../01/09.md). 14:17 mqyh rc://*/ta/man/translate/figs-explicit 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 וּ⁠מִ⁠יֶּ֨תֶר הַ⁠שֶּׁ֜מֶן אֲשֶׁ֣ר עַל־כַּפּ֗⁠וֹ יִתֵּ֤ן הַ⁠כֹּהֵן֙ עַל־תְּנ֞וּךְ אֹ֤זֶן הַ⁠מִּטַּהֵר֙ הַ⁠יְמָנִ֔ית 1 See how you handled this idiom in [1:7](../01/07.md). 14:17 6hrv וּ⁠מִ⁠יֶּ֨תֶר הַ⁠שֶּׁ֜מֶן אֲשֶׁ֣ר עַל־כַּפּ֗⁠וֹ יִתֵּ֤ן הַ⁠כֹּהֵן֙ 1 Alternate translation: “And the priest shall give some of the remaining oil that is on his palm” @@ -1605,10 +1605,10 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 14:18 b8uu rc://*/ta/man/translate/figs-idiom וְ⁠הַ⁠נּוֹתָ֗ר בַּ⁠שֶּׁ֨מֶן֙ אֲשֶׁר֙ עַל־כַּ֣ף הַ⁠כֹּהֵ֔ן יִתֵּ֖ן עַל־רֹ֣אשׁ הַ⁠מִּטַּהֵ֑ר 1 See how you handled this idiom in [1:7](../01/07.md). 14:18 1am8 וְ⁠הַ⁠נּוֹתָ֗ר בַּ⁠שֶּׁ֨מֶן֙ 1 Alternate translation: “And the remaining oil” 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” -14:18 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 [1:9](../01/09.md). +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 [1:9](../01/09.md). 14:19 jdhf וְ⁠עָשָׂ֤ה הַ⁠כֹּהֵן֙ אֶת־הַ֣⁠חַטָּ֔את 1 Alternate translation: “And the priest shall prepare the sin offering” -14:19 y11v rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֕ר עַל־הַ⁠מִּטַּהֵ֖ר 1 See how you translated the abstract noun **atonement** in [1:4](../01/04.md). Specifically, see how you handled this phrase in the previous verse. +14:19 y11v rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֕ר עַל־הַ⁠מִּטַּהֵ֖ר 1 See how you translated the abstract noun **atonement** in [1:4](../01/04.md). Specifically, see how you handled this phrase in the previous verse. 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 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” 14:19 z2kf rc://*/ta/man/translate/writing-pronouns וְ⁠אַחַ֖ר יִשְׁחַ֥ט אֶת־הָ⁠עֹלָֽה׃ 1 Here, **he** refers to the person who is to be cleansed. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “And after, the person being cleansed will slaughter the burnt offering” @@ -1616,29 +1616,29 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 14:20 jdvm rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֥ר עָלָ֛י⁠ו הַ⁠כֹּהֵ֖ן 1 See how you translated the abstract noun **atonement** in [1:4](../01/04.md). Specifically, see how you handled this phrase in [14:18](../14/18.md). 14:21 c76j rc://*/ta/man/translate/figs-idiom וְ⁠אֵ֣ין יָד⁠וֹ֮ מַשֶּׂגֶת֒ 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 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/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 gfgr rc://*/ta/man/translate/figs-abstractnouns לְ⁠כַפֵּ֣ר עָלָ֑י⁠ו 1 See how you translated the abstract noun **atonement** in [1:4](../01/04.md) and [14:18](../14/18.md). +14:21 gfgr rc://*/ta/man/translate/figs-abstractnouns לְ⁠כַפֵּ֣ר עָלָ֑י⁠ו 1 See how you translated the abstract noun **atonement** in [1:4](../01/04.md) and [14:18](../14/18.md). 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-ordinal וְ⁠עִשָּׂר֨וֹן סֹ֜לֶת אֶחָ֨ד 1 Here, **tenth** is the ordinal form of the number ten. If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. -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). +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). 14:22 0cpe rc://*/ta/man/translate/figs-idiom אֲשֶׁ֥ר תַּשִּׂ֖יג יָד֑⁠וֹ 1 This expression is an idiom that refers to being able to afford to purchase an animal. In other words, that which **his hand reaches** refers to whatever bird the individual is able to afford. 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: “that he can afford” 14:23 6p4d rc://*/ta/man/translate/writing-pronouns וְ⁠הֵבִ֨יא אֹתָ֜⁠ם בַּ⁠יּ֧וֹם הַ⁠שְּׁמִינִ֛י 1 Here, **he** refers to the person who is to be cleansed, and **them** refers to the lamb, portions of flour, and birds that the ritual cleansing requires. If this would not be clear in your language, consider stating the referents plainly. Alternate translation: “And on the eighth day, the person who is to be cleansed should bring the lamb, portions of flour, oil, and the birds” 14:23 j9v1 rc://*/ta/man/translate/figs-explicit בַּ⁠יּ֧וֹם הַ⁠שְּׁמִינִ֛י 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. The **eighth day** refers to the day after the week-long period of purification mentioned in [14:8](../14/08.md) during with the person dwells outside of the camp. If this would not be clear to your readers, consider stating the meaning plainly. Alternate translation: “on the day after the week-long period during which he lived outside of the camp” 14:23 e94b rc://*/ta/man/translate/grammar-connect-logic-goal לְ⁠טָהֳרָת֖⁠וֹ 1 Here, **for** marks **cleansing** as the goal or purpose of bringing all of the required items and animals. Use a connector in your language that makes it clear that this is the purpose. 14:23 pc6z rc://*/ta/man/translate/figs-abstractnouns לְ⁠טָהֳרָת֖⁠וֹ 1 If your language does not use an abstract noun for the idea of **cleansing**, you could express the same idea in another way. Alternate translation: “so that he is no longer unclean” or “so that he can be clean” 14:23 14ne rc://*/ta/man/translate/figs-parallelism אֶל־הַ⁠כֹּהֵ֑ן אֶל־פֶּ֥תַח אֹֽהֶל־מוֹעֵ֖ד לִ⁠פְנֵ֥י יְהוָֽה׃ 1 These expressions 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 [1:9](../01/09.md). +14:23 107n rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָֽה׃ 1 See how you translated this expression in [1:9](../01/09.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 that he has selected to offer as a guilt offering” -14:24 u8i7 rc://*/ta/man/translate/translate-bvolume וְ⁠אֶת־לֹ֣ג הַ⁠שָּׁ֑מֶן 1 See how you translated this measurement in [14:10](../14/10.md). +14:24 u8i7 rc://*/ta/man/translate/translate-bvolume וְ⁠אֶת־לֹ֣ג הַ⁠שָּׁ֑מֶן 1 See how you translated this measurement in [14:10](../14/10.md). 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 waving one’s hands over the lamb in order or some other physical motion that would demarcate it (and the **measure of 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 the priest shall wave his hands over 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. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “And the person who is to be cleansed shall slaughter the lamb of the guilt offering” 14:25 otcw rc://*/ta/man/translate/figs-possession אֶת־כֶּ֣בֶשׂ הָֽ⁠אָשָׁם֒ 1 See how you translated this expression in the previous. Alternate translation: “the lamb that he has selected to offer as a guilt offering” 14:25 xj95 rc://*/ta/man/translate/figs-explicit 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” -14:27 lk7b rc://*/ta/man/translate/figs-explicit וְ⁠הִזָּ֤ה הַ⁠כֹּהֵן֙ בְּ⁠אֶצְבָּע֣⁠וֹ הַ⁠יְמָנִ֔ית מִן־הַ⁠שֶּׁ֕מֶן אֲשֶׁ֥ר עַל־כַּפּ֖⁠וֹ הַ⁠שְּׂמָאלִ֑ית 1 See how you translated the similar ritual action in [14:16](../14/16.md). -14:27 zi57 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָֽה׃ 1 See how you translated this expression in [1:9](../01/09.md). +14:27 lk7b rc://*/ta/man/translate/figs-explicit וְ⁠הִזָּ֤ה הַ⁠כֹּהֵן֙ בְּ⁠אֶצְבָּע֣⁠וֹ הַ⁠יְמָנִ֔ית מִן־הַ⁠שֶּׁ֕מֶן אֲשֶׁ֥ר עַל־כַּפּ֖⁠וֹ הַ⁠שְּׂמָאלִ֑ית 1 See how you translated the similar ritual action in [14:16](../14/16.md). +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 מִן־הַ⁠שֶּׁ֣מֶן ׀ אֲשֶׁ֣ר עַל־כַּפּ֗⁠וֹ עַל־תְּנ֞וּךְ אֹ֤זֶן הַ⁠מִּטַּהֵר֙ הַ⁠יְמָנִ֔ית וְ⁠עַל־בֹּ֤הֶן יָד⁠וֹ֙ הַ⁠יְמָנִ֔ית וְ⁠עַל־בֹּ֥הֶן רַגְל֖⁠וֹ הַ⁠יְמָנִ֑ית 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 וְ⁠הַ⁠נּוֹתָ֗ר מִן־הַ⁠שֶּׁ֨מֶן֙ אֲשֶׁר֙ עַל־כַּ֣ף הַ⁠כֹּהֵ֔ן יִתֵּ֖ן עַל־רֹ֣אשׁ הַ⁠מִּטַּהֵ֑ר 1 See how you handled this idiom in [1:7](../01/07.md). @@ -1646,14 +1646,14 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 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” 14:29 zy5d rc://*/ta/man/translate/figs-abstractnouns לְ⁠כַפֵּ֥ר עָלָ֖י⁠ו 1 See how you translated the abstract noun **atonement** in [1:4](../01/04.md) and [14:18](../14/18.md). 14:29 deiw rc://*/ta/man/translate/writing-quotations 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). +14:29 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” -14:30 29dv rc://*/ta/man/translate/figs-metaphor מִן־בְּנֵ֣י הַ⁠יּוֹנָ֑ה 1 See how you translated this expression in [1:14](../01/14.md). +14:30 29dv rc://*/ta/man/translate/figs-metaphor מִן־בְּנֵ֣י הַ⁠יּוֹנָ֑ה 1 See how you translated this expression in [1:14](../01/14.md). 14:30 heez rc://*/ta/man/translate/figs-idiom מֵ⁠אֲשֶׁ֥ר תַּשִּׂ֖יג יָדֽ⁠וֹ 1 This expression is an idiom that refers to being able to afford to purchase an animal. In other words, that which **his hand reaches** refers to whatever bird the individual is able to afford. 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: “from that which he can afford” 14:31 g2k7 rc://*/ta/man/translate/figs-idiom אֵ֣ת אֲשֶׁר־תַּשִּׂ֞יג יָד֗⁠וֹ 1 This expression is an idiom that refers to being able to afford to purchase an animal. In other words, that which **his hand reaches** refers to whatever bird the individual is able to afford. 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: “whatever he can afford” 14:31 uy5g rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֧ר הַ⁠כֹּהֵ֛ן עַ֥ל הַ⁠מִּטַּהֵ֖ר 1 See how you translated the abstract noun **atonement** in [1:4](../01/04.md) and [14:18](../14/18.md). 14:31 ap91 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” -14:31 fe8s rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָֽה׃ 1 See how you translated this expression in [1:9](../01/09.md). +14:31 fe8s rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָֽה׃ 1 See how you translated this expression in [1:9](../01/09.md). 14:32 ia5o זֹ֣את תּוֹרַ֔ת אֲשֶׁר־בּ֖⁠וֹ נֶ֣גַע צָרָ֑עַת 1 Alternate translation: “This is the instruction of whoever 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 **instruction** that is characterized by referring to a person who has an **infection of a skin disease** 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 instruction that has to do with whoever has an infection of a skin disease” or “This is the instruction that pertains to whoever 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 [13:3](../13/03.md). @@ -1675,7 +1675,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 14:36 q9ki rc://*/ta/man/translate/figs-activepassive וְ⁠לֹ֥א יִטְמָ֖א כָּל־ אֲשֶׁ֣ר בַּ⁠בָּ֑יִת 1 Once the priest declared **the house** to be unclean, everything in the house became **unclean**, as well. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “so that the priest does not need to declare anything or anyone in the house to be unclean” 14:36 x4iy וְ⁠אַ֥חַר כֵּ֛ן 1 Alternate translation: “And afterward” 14:37 8uja rc://*/ta/man/translate/translate-unknown שְׁקַֽעֲרוּרֹת֙ יְרַקְרַקֹּ֔ת א֖וֹ אֲדַמְדַּמֹּ֑ת 1 These **eruptions** likely refer to spots on the wall where the mold or mildew has aggressively spread and changed colors. If your language has a word for this kind of infectious mold or mildew, consider using it here. If not, consider using a generic expression. Alternate translation: “is a large spot of mold or mildew that is green or red in color” -14:37 nv5n rc://*/ta/man/translate/figs-abstractnouns וּ⁠מַרְאֵי⁠הֶ֥ן שָׁפָ֖ל מִן־ הַ⁠קִּֽיר 1 This expression refers to the fact that the priest is to determine whether mold or mildew has gone **deeper** than just the surface of the **wall**. If your language does not use an abstract noun for the idea of \\*\\*appearance\\*\\*, you could express the same idea in another way.  Alternate translation: “and they look to be deeper than the surface of the wall” +14:37 nv5n rc://*/ta/man/translate/figs-abstractnouns וּ⁠מַרְאֵי⁠הֶ֥ן שָׁפָ֖ל מִן־ הַ⁠קִּֽיר 1 This expression refers to the fact that the priest is to determine whether mold or mildew has gone **deeper** than just the surface of the **wall**. If your language does not use an abstract noun for the idea of **appearance**, you could express the same idea in another way.  Alternate translation: “and they look to be deeper than the surface of the wall” 14:38 kwwq rc://*/ta/man/translate/figs-explicit וְ⁠הִסְגִּ֥יר אֶת־הַ⁠בַּ֖יִת שִׁבְעַ֥ת יָמִֽים׃ 1 As was the case with the person who had the potential symptom of an infectious skin disease, this expression refers to quarantining the house for a period of time in order to allow the mold to naturally progress and for a diagnosis to be more easily made in one direction or another. If this meaning would not be clear to your readers, consider stating the meaning plainly. Alternate translation: “and he shall shut up the house for seven days so that no one can come in or out” 14:39 u6kx rc://*/ta/man/translate/translate-ordinal (?) בַּ⁠יּ֣וֹם הַ⁠שְּׁבִיעִ֑י 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” 14:40 60re 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 the house that is 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 tell the people what to do” @@ -1697,8 +1697,8 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 14:43 bcz7 rc://*/ta/man/translate/figs-explicit אַחַ֖ר חִלֵּ֣ץ אֶת־הָ⁠אֲבָנִ֑ים וְ⁠אַחֲרֵ֛י הִקְצ֥וֹת אֶת־הַ⁠בַּ֖יִת וְ⁠אַחֲרֵ֥י הִטּֽוֹחַ׃ 1 These expressions refer to the process of scraping off the entire house, removing the infected stones, and re-plastering the house. If this meaning would not be clear to your readers, consider stating the meaning plainly. Alternate translation: “after the residents of the house have pulled out the infected stones, scraped off of the entire house, and re-plastered it with fresh soil” 14:44 pu4i rc://*/ta/man/translate/figs-explicit צָרַ֨עַת מַמְאֶ֥רֶת הִ֛וא בַּ⁠בַּ֖יִת 1 This expression refers to the fact that if the priest observes these things, the **infection** (that is, the mold or mildew) is actually a sign of an infectious and potentially deadly disease. If this meaning would not be clear in your language, consider stating it plainly. See how you translated the similar expression in [13:51](../13/51.md). Alternate translation: “the infection is actually a sign that the house has an infectious and potentially deadly mold or mildew on it” 14:45 j2th rc://*/ta/man/translate/writing-pronouns וְ⁠נָתַ֣ץ אֶת־ הַ⁠בַּ֗יִת 1 Here, **he** refers either to: 1) the owner of the house. Alternate translation: “Then the owner of the house shall tear down the house” or 2) the priest. Alternate translation: “Then the priest shall tear down the house” -14:45 84up rc://*/ta/man/translate/figs-explicit וְ⁠אֵ֖ת כָּל־עֲפַ֣ר הַ⁠בָּ֑יִת 1 See how you translated the word **soil** in [14:41](../14/41.md). -14:45 i591 rc://*/ta/man/translate/figs-explicit וְ⁠הוֹצִיא֙ אֶל־מִ⁠ח֣וּץ לָ⁠עִ֔יר אֶל־מָק֖וֹם טָמֵֽא׃ 1 See how you handled the similar expression in [14:40](../14/40.md). +14:45 84up rc://*/ta/man/translate/figs-explicit וְ⁠אֵ֖ת כָּל־עֲפַ֣ר הַ⁠בָּ֑יִת 1 See how you translated the word **soil** in [14:41](../14/41.md). +14:45 i591 rc://*/ta/man/translate/figs-explicit וְ⁠הוֹצִיא֙ אֶל־מִ⁠ח֣וּץ לָ⁠עִ֔יר אֶל־מָק֖וֹם טָמֵֽא׃ 1 See how you handled the similar expression in [14:40](../14/40.md). 14:45 20dp rc://*/ta/man/translate/writing-pronouns וְ⁠הוֹצִיא֙ 1 Here, **them** refers to all the parts of the house that were previously mentioned in this verse, including the **stones**, **wood**, and **soil** of the house. If this would not be clear in your language, consider stating the referents plainly. Alternate translation: “And he shall take out the stones, wood, and soil of the house” 14:46 jlji rc://*/ta/man/translate/figs-genericnoun וְ⁠הַ⁠בָּא֙ אֶל־הַ⁠בַּ֔יִת 1 This expression represents any person who enters the house in general, not one particular individual. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “And any person who enters into the house” 14:46 je7y rc://*/ta/man/translate/figs-explicit כָּל־יְמֵ֖י הִסְגִּ֣יר אֹת֑⁠וֹ 1 This expression refers to the period of time during which the priest has quarantined the house. If this meaning would not be clear to your readers, consider stating the meaning plainly. Alternate translation: “during the time when the priest has shut up the house” @@ -1710,7 +1710,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 14:48 aw4s rc://*/ta/man/translate/figs-activepassive נִרְפָּ֖א הַ⁠נָּֽגַע 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the owner has successfully removed the infection from the house” 14:49 wnyv rc://*/ta/man/translate/writing-pronouns וְ⁠לָקַ֛ח 1 Here, **he** refers to the priest. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “And the priest shall take” 14:49 qk3m rc://*/ta/man/translate/translate-unknown וְ⁠עֵ֣ץ אֶ֔רֶז וּ⁠שְׁנִ֥י תוֹלַ֖עַת וְ⁠אֵזֹֽב 1 See how you translated these words in [14:4](../14/04.md). -14:49 sefd rc://*/ta/man/translate/grammar-connect-logic-goal לְ⁠חַטֵּ֥א אֶת־הַ⁠בַּ֖יִת 1 Here, **to** marks cleansing **the house** as the goal or purpose of the priests’ acquiring these items. Use a connector in your language that makes it clear that this is the purpose. +14:49 sefd rc://*/ta/man/translate/grammar-connect-logic-goal לְ⁠חַטֵּ֥א אֶת־הַ⁠בַּ֖יִת 1 Here, **to** marks cleansing **the house** as the goal or purpose of the priests’ acquiring these items. Use a connector in your language that makes it clear that this is the purpose. 14:50 z4nj rc://*/ta/man/translate/writing-pronouns וְ⁠שָׁחַ֖ט אֶת־הַ⁠צִּפֹּ֣ר הָ⁠אֶחָ֑ת 1 Although it is ambiguous, based on [14:4](../14/04.md), **he** likely refers to the owner of the house that is to be cleansed. This expression contains the context of what the priest is commanding. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “And the owner of the house that is to be cleansed shall slaughter one bird” 14:50 g7um rc://*/ta/man/translate/figs-explicit אֶל־ כְּלִי־ חֶ֖רֶשׂ עַל־ מַ֥יִם חַיִּֽים׃ 1 See how you translated this expression in [14:5](../14/05.md). 14:51 7k4z rc://*/ta/man/translate/writing-pronouns וְ⁠לָקַ֣ח 1 Here, **he** refers to the priest and not to the owner of the house that is being cleansed. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “And the priest shall take” @@ -1738,7 +1738,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 15:1 upg3 rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹֽר׃ 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. 15:1-2 7tzz rc://*/ta/man/translate/writing-quotesinquotes לֵ⁠אמֹֽר & דַּבְּרוּ֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וַ⁠אֲמַרְתֶּ֖ם אֲלֵ⁠הֶ֑ם 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 speak to the sons of Israel and to say to them” 15:2 zyg8 rc://*/ta/man/translate/writing-doublet דַּבְּרוּ֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וַ⁠אֲמַרְתֶּ֖ם אֲלֵ⁠הֶ֑ם 1 These two phrases mean basically the same thing. The repetition emphasizes that Moses and Aaron are to deliver the following speech to the people of Israel. If your language does not use repetition for emphasis, you could use a single phrase and convey the emphasis in another way. Alternate translation: “Make sure you say this to the sons of Israel” -15:2 wy6m rc://*/ta/man/translate/figs-metaphor בְּנֵ֣י יִשְׂרָאֵ֔ל 1 See how you translated this metaphor in [1:2](../01/02.md). +15:2 wy6m rc://*/ta/man/translate/figs-metaphor בְּנֵ֣י יִשְׂרָאֵ֔ל 1 See how you translated this metaphor in [1:2](../01/02.md). 15:2 9dw8 rc://*/ta/man/translate/figs-yousingular וַ⁠אֲמַרְתֶּ֖ם 1 The word **you** here is plural. The word refers to Moses and Aaron. Use the plural form in your translation if your language marks that distinction. 15:2 9ahv rc://*/ta/man/translate/writing-poetry אִ֣ישׁ אִ֗ישׁ 1 Words are being repeated for emphasis. Specifically, here **man** is repeated to refer to any male. If your language can repeat words in a similar way, consider doing so here. If not, consider using a generic expression. Alternate translation: “Any man” 15:2 9s7a rc://*/ta/man/translate/figs-explicit כִּ֤י יִהְיֶה֙ זָ֣ב מִ⁠בְּשָׂר֔⁠וֹ 1 This expression refers to a scenario when a man has a flowing bodily discharge, specifically (as the next note will clarify) from his genitals. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “when he has a flowing discharge from his flesh” @@ -1771,18 +1771,18 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 15:13 xyfn rc://*/ta/man/translate/figs-explicit וְ⁠סָ֨פַר ל֜⁠וֹ שִׁבְעַ֥ת יָמִ֛ים 1 This expression refers to determining a week-long period after which the **flowing man** can be cleansed. It may be helpful to clarify this for your readers. Alternate translation: “then he shall determine a seven-day period” 15:13 nds3 rc://*/ta/man/translate/grammar-connect-logic-goal לְ⁠טָהֳרָת֖⁠וֹ 1 Here, **for** marks **cleansing** as the goal or purpose of counting out **seven days**. Use a connector in your language that makes it clear that this is the purpose. 15:13 bxqp rc://*/ta/man/translate/figs-abstractnouns לְ⁠טָהֳרָת֖⁠וֹ 1 If your language does not use an abstract noun for the idea behind the words **cleansing**, you can express the same idea with a verbal form. Alternate translation: “in order to determine when he can be cleansed” -15:13 t3tw rc://*/ta/man/translate/figs-euphemism בְּשָׂר֛⁠וֹ 1 See how you handled this euphemism in [15:2](../15/02.md). +15:13 t3tw rc://*/ta/man/translate/figs-euphemism בְּשָׂר֛⁠וֹ 1 See how you handled this euphemism in [15:2](../15/02.md). 15:13 qhlt rc://*/ta/man/translate/figs-idiom בְּ⁠מַ֥יִם חַיִּ֖ים 1 See how you translated this idiom in [14:5](../14/05.md). 15:14 gce4 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” -15:14 gp4t rc://*/ta/man/translate/figs-metaphor שְׁנֵ֖י בְּנֵ֣י יוֹנָ֑ה 1 See how you translated this expression in [1:14](../01/14.md). -15:14 jmwe rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֗ה 1 See how you translated this expression in [1:9](../01/09.md). +15:14 gp4t rc://*/ta/man/translate/figs-metaphor שְׁנֵ֖י בְּנֵ֣י יוֹנָ֑ה 1 See how you translated this expression in [1:14](../01/14.md). +15:14 jmwe rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֗ה 1 See how you translated this expression in [1:9](../01/09.md). 15:15 8cb2 וְ⁠עָשָׂ֤ה אֹתָ⁠ם֙ הַ⁠כֹּהֵ֔ן 1 Alternate translation: “And the priest shall prepare them” 15:15 6h27 rc://*/ta/man/translate/writing-pronouns וְ⁠עָשָׂ֤ה אֹתָ⁠ם֙ הַ⁠כֹּהֵ֔ן 1 Here, **them** refers to the two birds that are described in the previous verse. It may be helpful to clarify this for your readers. Alternate translation: “And the priest shall make the two birds” 15:15 fa9v rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֨ר עָלָ֧י⁠ו הַ⁠כֹּהֵ֛ן 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 man 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. -15:15 t2vb rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָ֖ה 1 See how you translated this expression in [1:9](../01/09.md). +15:15 t2vb rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָ֖ה 1 See how you translated this expression in [1:9](../01/09.md). 15:16 uq1l rc://*/ta/man/translate/figs-explicit כִּֽי־תֵצֵ֥א מִמֶּ֖⁠נּוּ שִׁכְבַת־זָ֑רַע 1 This expression refers to a man having an ejaculation. If your language has a similar expression, consider using it here. However, if this expression would not have this meaning in your language, consider using a generic expression. Alternate translation: “when he experiences an ejaculation” 15:16 prya rc://*/ta/man/translate/figs-explicit אֶת־כָּל־בְּשָׂר֖⁠וֹ 1 Whereas elsewhere, the word **flesh** usually refers specifically to a person’s genitals, here the expression **all his flesh** refers to a man’s entire body. It may be helpful to clarify this for your readers. Alternate translation: “his whole body” -15:17 rnhw rc://*/ta/man/translate/figs-explicit שִׁכְבַת־ זָ֑רַע 1 See how you translated this expression in the previous verse. +15:17 rnhw rc://*/ta/man/translate/figs-explicit שִׁכְבַת־ זָ֑רַע 1 See how you translated this expression in the previous verse. 15:17 nnc6 rc://*/ta/man/translate/figs-activepassive וְ⁠כֻבַּ֥ס בַּ⁠מַּ֖יִם 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 item shall wash it with water” 15:18 m4i8 rc://*/ta/man/translate/figs-euphemism וְ⁠אִשָּׁ֕ה אֲשֶׁ֨ר יִשְׁכַּ֥ב אִ֛ישׁ אֹתָ֖⁠הּ 1 This expression refers to sexual relations between a man and a woman in a polite way. 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: “And if a man and woman have sexual relations” 15:18 ksnd שִׁכְבַת־ זָ֑רַע 1 Alternate translation: “and there is a layer of seed” or “and the man ejaculates” @@ -1811,22 +1811,22 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 15:27 46z1 rc://*/ta/man/translate/writing-pronouns בָּ֖⁠ם 1 Here, **them** refers to the woman’s bed and furniture that were described in the previous verse. If this would not be clear in your language, consider making the referents explicit. Alternate translation: “the bed on which the bleeding woman has laid or the furniture on which the bleeding woman has sat” 15:28 u50v rc://*/ta/man/translate/figs-explicit וְ⁠אִֽם־טָהֲרָ֖ה מִ⁠זּוֹבָ֑⁠הּ 1 This expression refers to the woman recovering from **her flow** and ceasing to bleed from her genitals. It may be helpful to clarify this for your readers. Alternate translation: “But if she recovers from her unusual genital bleeding” 15:28 b471 rc://*/ta/man/translate/writing-pronouns וְ⁠אִֽם־טָהֲרָ֖ה מִ⁠זּוֹבָ֑⁠הּ 1 The words **she**, **herself**, and **her** refer to the woman who is experiencing unusual genital bleeding. If this would not be clear in your language, consider making the referent explicit. Alternate translation: “But if the woman who is experiencing unusual genital bleeding cleanses herself from the flow of her blood” -15:28 7qqr rc://*/ta/man/translate/figs-explicit וְ⁠סָ֥פְרָה לָּ֛⁠הּ שִׁבְעַ֥ת יָמִ֖ים 1 See how you handled this expression in [15:13](../15/13.md). +15:28 7qqr rc://*/ta/man/translate/figs-explicit וְ⁠סָ֥פְרָה לָּ֛⁠הּ שִׁבְעַ֥ת יָמִ֖ים 1 See how you handled this expression in [15:13](../15/13.md). 15:29 97jy 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” -15:29 b126 rc://*/ta/man/translate/figs-metaphor בְּנֵ֣י יוֹנָ֑ה 1 See how you translated this expression in [1:14](../01/14.md). +15:29 b126 rc://*/ta/man/translate/figs-metaphor בְּנֵ֣י יוֹנָ֑ה 1 See how you translated this expression in [1:14](../01/14.md). 15:30 l9lo וְ⁠עָשָׂ֤ה הַ⁠כֹּהֵן֙ 1 Alternate translation: “And the priest shall prepare” 15:30 4yjc rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֨ר עָלֶ֤י⁠הָ הַ⁠כֹּהֵן֙ 1 See how you handled the abstract noun **atonement** in [1:4](../01/04.md). However, in your translation, be careful not to convey the idea that the woman has sinned and so is in need of **atonement**. Here, atonement removes from the woman the impurity that she acquired from the blood that she has bled. It may be helpful to clarify this for your readers in a footnote or in the text of your translation. -15:30 fnul rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֔ה 1 See how you translated this expression in [1:9](../01/09.md). +15:30 fnul rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֔ה 1 See how you translated this expression in [1:9](../01/09.md). 15:30 ja3w rc://*/ta/man/translate/figs-abstractnouns מִ⁠זּ֖וֹב טֻמְאָתָֽ⁠הּ 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 her flow of blood that made her unclean” -15:30 wn8v rc://*/ta/man/translate/figs-possession מִ⁠זּ֖וֹב טֻמְאָתָֽ⁠הּ׃ 1 See how you handled the similar expression in [15:25](../15/25.md). +15:30 wn8v rc://*/ta/man/translate/figs-possession מִ⁠זּ֖וֹב טֻמְאָתָֽ⁠הּ׃ 1 See how you handled the similar expression in [15:25](../15/25.md). 15:31 uip3 rc://*/ta/man/translate/figs-yousingular וְ⁠הִזַּרְתֶּ֥ם 1 Here, **you** is plural. It refers to Aaron and Moses, so use the plural form in your translation if your language marks that distinction. -15:31 d10e rc://*/ta/man/translate/figs-metaphor אֶת־ בְּנֵי־ יִשְׂרָאֵ֖ל 1 See how you handled this way of referring to the people of Israel in [1:2](../01/02.md). +15:31 d10e rc://*/ta/man/translate/figs-metaphor אֶת־ בְּנֵי־ יִשְׂרָאֵ֖ל 1 See how you handled this way of referring to the people of Israel in [1:2](../01/02.md). 15:31 4xk1 rc://*/ta/man/translate/writing-poetry מִ⁠טֻּמְאָתָ֑⁠ם & בְּ⁠טֻמְאָתָ֔⁠ם בְּ⁠טַמְּאָ֥⁠ם 1 Words are being repeated for emphasis. Specifically, the word **uncleanness** comes from a noun that is related to the verb **defiling**. 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. 15:31 qmq1 rc://*/ta/man/translate/figs-abstractnouns מִ⁠טֻּמְאָתָ֑⁠ם 1 If your language does not use an abstract noun for the idea behind the word **uncleanness**, you can express the same idea with “unclean.” Alternate translation: “from becoming unclean” 15:31 b1mi rc://*/ta/man/translate/figs-parallelism וְ⁠לֹ֤א יָמֻ֨תוּ֙ בְּ⁠טֻמְאָתָ֔⁠ם בְּ⁠טַמְּאָ֥⁠ם אֶת־מִשְׁכָּנִ֖⁠י אֲשֶׁ֥ר בְּ⁠תוֹכָֽ⁠ם׃ 1 These two phrases mean basically the same thing. The repetition emphasizes that the people of Israel will die if they defile God’s holy place. If your language does not use repetition for emphasis, you could use a single phrase and convey the emphasis in another way. Alternate translation: “and they will not die when they are unclean and defile my Dwelling that is in their midst” 15:31 zgr6 rc://*/ta/man/translate/figs-explicit אֶת־מִשְׁכָּנִ֖⁠י אֲשֶׁ֥ר בְּ⁠תוֹכָֽ⁠ם׃ 1 This expression refers to the tent of meeting, where Yahweh lived among the Israelites. If this would not be clear to your readers, consider stating the meaning plainly. Alternate translation: “the holy place where I live in their midst” 15:32 pb3a rc://*/ta/man/translate/figs-possession זֹ֥את תּוֹרַ֖ת הַ⁠זָּ֑ב 1 This expression uses the possessive form to describe the **instruction** that is characterized by its referring to the wide variety of bodily charges listed in [15:32–33](../15/32.md). If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “This is the instruction that has to do with people who have discharges” or “This is the instruction that pertains to people who have discharges” -15:32 a3f6 rc://*/ta/man/translate/figs-explicit שִׁכְבַת־ זֶ֖רַע 1 See how you handled this expression in [15:16](../15/13.md). +15:32 a3f6 rc://*/ta/man/translate/figs-explicit שִׁכְבַת־ זֶ֖רַע 1 See how you handled this expression in [15:16](../15/13.md). 15:32 me3y לְ⁠טָמְאָה־בָֽ⁠הּ׃ 1 Alternate translation: “and he becomes unclean by it” 15:33 z57j rc://*/ta/man/translate/figs-explicit וְ⁠הַ⁠דָּוָה֙ בְּ⁠נִדָּתָ֔⁠הּ 1 This expression does not refer to physical sickness but rather to a woman’s experience of normal menstruation. If this would not be clear to your readers, consider stating the meaning plainly. Alternate translation: “and of the woman who experiences normal menstruation” 15:33 3w5i rc://*/ta/man/translate/figs-gendernotations וְ⁠הַ⁠זָּב֙ אֶת־זוֹב֔⁠וֹ 1 Although the word **his** is masculine, here is it 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: “and of the flowing of any person’s flow” diff --git a/tn_MAT.tsv b/tn_MAT.tsv index df6f7f85a3..ad9303eeec 100644 --- a/tn_MAT.tsv +++ b/tn_MAT.tsv @@ -4936,7 +4936,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 26:75 r39l rc://*/ta/man/translate/figs-yousingular ἀπαρνήσῃ 1 Since Jesus had said this to Peter, the word **you** here is singular. 26:75 rgvk rc://*/ta/man/translate/figs-explicit ἐξελθὼν ἔξω 1 This expression means that Peter left the courtyard and went completely **outside** the area where the house of the high priest was. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “having gone out of the courtyard and away from the house” 26:75 hjr7 rc://*/ta/man/translate/figs-go ἐξελθὼν 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having come” -27:intro deu4 0 # Matthew 27 General Notes\n\n## Structure and Formatting\n\n11. The crucifixion of Jesus, his death, and his resurrection (26:1-28:19)\n * The Jewish council sends Jesus to Pilate, the governor (27:1–2)\n * Judas repents and kills himself (27:3–10)\n * Jesus’ trial before Pilate, the governor (27:11–26)\n * Jesus is crucified (27:27–56)\n * The soldiers mock Jesus (27:27–31)\n * Jesus is crucified, and people mock him (27:32–44)\n * Jesus dies (27:45–56)\n * Joseph of Arimathea buries Jesus’ body (27:57–61)\n * The chief priests and Pharisees secure Jesus’ tomb (27:62–66)\n\n## Special Concepts in this Chapter\n\n### The prophecy about the 30 pieces of silver and the field of the potter\n\nIn [27:3–8](../27/03.md), Matthew tells the story of how Judas returned the 30 pieces of silver that the Jewish leaders had paid him to hand Jesus over. The leaders used that money to buy “the field of the potter” as a burial ground for foreigners. Then, in [27:9–10](../27/09.md), Matthew indicates that these events “fulfilled” what the prophet Jeremiah spoke. Then, Matthew summarizes or paraphrases [Zechariah 11:12–13](../zec/11/12.md), [Jeremiah 19:1–13](../jer/19/01.md), and [Jeremiah 32:6–9](../jer/32/06.md). These passages speak about a potter, 30 pieces of silver, or someone buying a field. Since Matthew indicates that he is referring to what Jeremiah said, you too should indicate that these words come from Jeremiah. If it would be helpful in your language, you could use a form that indicates that Matthew is summarizing or paraphrasing from another text.\n\n### The drinks that people offered to Jesus\n\nIn [27:34](../27/34.md), the soldiers offer Jesus “wine mixed with gall.” In [27:48](../27/48.md), someone offers Jesus “vinegar.” In both cases, scholars debate whether people offered these drinks to help Jesus by easing the pain or quenching his thirst or whether they offered these drinks to torment Jesus by giving him a bad-tasting drink. Since it is not obvious what the purpose of the drinks were, if possible express the idea in such a way that your readers could draw either conclusion. If it would be helpful for your readers, you could include some extra information in a footnote. See the notes on these verses for translation options.\n\n### Calling Elijah\n\nIn [27:46](../27/46.md), Jesus calls out “Eli, Eli,” which is how Jesus said “My God, my God” in his language. Some of the people standing there misheard him and thought that he was calling out to “Elijah,” a prophet with a name that sounds like “Eli.” There is a story about this Elijah in [2 Kings 2:11–12](../2ki/02/11.md), where God takes him into heaven. So, some people believed that Elijah did not die and would someday return. The people who thought Jesus was calling to Elijah thought that he was asking Elijah to return and rescue him. If your readers would not understand why the people standing near Jesus speak about Elijah, you could include some extra information in your translation or include this information in a footnote. (See: [[rc://*/tw/dict/bible/names/elijah]])\n\n### The curtain of the temple tearing from top to bottom\n\nThe “curtain” to which Matthew refers in [27:51](../27/51.md) could be either the curtain that separated the Most Holy Place from the rest of the temple, or it could be the curtain that separated the Holy Place from the rest of the temple area. Matthew indicates that this curtain tore from the top to the bottom, which means that a person did not do it. Christians debate what the tearing of this curtain might have symbolized. There are at least three major options:\n\n1. the tearing of the curtain could indicate that access to God is now available to everyone.\n2. the tearing of the curtain could indicate that God is going to destroy the temple.\n3. the tearing of the curtain could indicate that God is about to do something powerful.\n\nSince Matthew does not explain what the tearing of the curtain means, you should not explain it in your translation. However, if it would be helpful for your readers, you could include what it might mean in a footnote.\n\n### The tomb of Joseph of Arimathea\n\nThe tomb in which Jesus was buried ([27:60](../27/60.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was an large hole or room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could see inside or enter.\n\n### Sealing the tomb\n\nIn [27:66](../27/66.md), Matthew indicates that the chief priests and Pharisees “sealed” Jesus tomb. This means that they used something, probably wax on which they put a special symbol, to mark the stone that closed the tomb. It is not clear exactly where they put the “seal.” They might have attached it to the edge of the stone. They might have tied a rope around the stone and put the “seal” there. However, it was done, anyone who wanted to open the tomb would have to damage the “seal,” and the chief priests and Pharisees would know that someone had broken in. If your readers would not understand what the chief priests and Pharisees did, you could use a descriptive phrase or include some of this information in a footnote. (See: [[rc://*/tw/dict/bible/other/seal]])\n\n## Important Figures of Speech in this Chapter\n\n### Sarcasm\n\nIn this chapter, people mock Jesus several times. First, in [27:28–29](../27/28.md), the soldiers pretend like Jesus is a king. They give him a scarlet robe, a crown of thorns, and a reed, and they pretend to greet him as a king. They do not actually believe that Jesus is a king, so they are doing these things sarcastically to make fun of Jesus. Second, in [27:40–43](../27/40.md), people walking by and the Jewish leaders tell Jesus to save himself, to come down from the cross, and to wait for God to rescue him. They do not actually believe that he can do these things, so they are speaking sarcastically to make fun of Jesus. Make sure that it is clear in your translation that these are sarcastic actions done to make fun of Jesus. See the notes on these verses for translation options. (See: [[rc:///ta/man/translate/figs-irony]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in conversations, and many of the conversations are with one person. Because of this, the majority of the forms of “you” in this chapter are singular. So, you should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### Eli, Eli, lama sabachthani?\n\nIn [27:46](../27/46.md), Matthew spells out the sounds of the words that Jesus spoke in his own language. The words “lama sabachthani” are Aramaic, but it is unclear whether the words “Eli, Eli” are Aramaic or Hebrew. Either way, Matthew translates the words later on in the verse as “My God, my God, why did you forsake me?” You can express the idea as Matthew did by spelling out how the words sound and then translating their meaning in your language. (See: [[rc://*/ta/man/translate/translate-transliterate]]) +27:intro deu4 0 # Matthew 27 General Notes\n\n## Structure and Formatting\n\n11. The crucifixion of Jesus, his death, and his resurrection (26:1-28:19)\n * The Jewish council sends Jesus to Pilate, the governor (27:1–2)\n * Judas repents and kills himself (27:3–10)\n * Jesus’ trial before Pilate, the governor (27:11–26)\n * Jesus is crucified (27:27–56)\n * The soldiers mock Jesus (27:27–31)\n * Jesus is crucified, and people mock him (27:32–44)\n * Jesus dies (27:45–56)\n * Joseph of Arimathea buries Jesus’ body (27:57–61)\n * The chief priests and Pharisees secure Jesus’ tomb (27:62–66)\n\n## Special Concepts in this Chapter\n\n### The prophecy about the 30 pieces of silver and the field of the potter\n\nIn [27:3–8](../27/03.md), Matthew tells the story of how Judas returned the 30 pieces of silver that the Jewish leaders had paid him to hand Jesus over. The leaders used that money to buy “the field of the potter” as a burial ground for foreigners. Then, in [27:9–10](../27/09.md), Matthew indicates that these events “fulfilled” what the prophet Jeremiah spoke. Then, Matthew summarizes or paraphrases [Zechariah 11:12–13](../zec/11/12.md), [Jeremiah 19:1–13](../jer/19/01.md), and [Jeremiah 32:6–9](../jer/32/06.md). These passages speak about a potter, 30 pieces of silver, or someone buying a field. Since Matthew indicates that he is referring to what Jeremiah said, you too should indicate that these words come from Jeremiah. If it would be helpful in your language, you could use a form that indicates that Matthew is summarizing or paraphrasing from another text.\n\n### The drinks that people offered to Jesus\n\nIn [27:34](../27/34.md), the soldiers offer Jesus “wine mixed with gall.” In [27:48](../27/48.md), someone offers Jesus “vinegar.” In both cases, scholars debate whether people offered these drinks to help Jesus by easing the pain or quenching his thirst or whether they offered these drinks to torment Jesus by giving him a bad-tasting drink. Since it is not obvious what the purpose of the drinks were, if possible express the idea in such a way that your readers could draw either conclusion. If it would be helpful for your readers, you could include some extra information in a footnote. See the notes on these verses for translation options.\n\n### Calling Elijah\n\nIn [27:46](../27/46.md), Jesus calls out “Eli, Eli,” which is how Jesus said “My God, my God” in his language. Some of the people standing there misheard him and thought that he was calling out to “Elijah,” a prophet with a name that sounds like “Eli.” There is a story about this Elijah in [2 Kings 2:11–12](../2ki/02/11.md), where God takes him into heaven. So, some people believed that Elijah did not die and would someday return. The people who thought Jesus was calling to Elijah thought that he was asking Elijah to return and rescue him. If your readers would not understand why the people standing near Jesus speak about Elijah, you could include some extra information in your translation or include this information in a footnote. (See: [[rc://*/tw/dict/bible/names/elijah]])\n\n### The curtain of the temple tearing from top to bottom\n\nThe “curtain” to which Matthew refers in [27:51](../27/51.md) could be either the curtain that separated the Most Holy Place from the rest of the temple, or it could be the curtain that separated the Holy Place from the rest of the temple area. Matthew indicates that this curtain tore from the top to the bottom, which means that a person did not do it. Christians debate what the tearing of this curtain might have symbolized. There are at least three major options:\n\n1. the tearing of the curtain could indicate that access to God is now available to everyone.\n2. the tearing of the curtain could indicate that God is going to destroy the temple.\n3. the tearing of the curtain could indicate that God is about to do something powerful.\n\nSince Matthew does not explain what the tearing of the curtain means, you should not explain it in your translation. However, if it would be helpful for your readers, you could include what it might mean in a footnote.\n\n### The tomb of Joseph of Arimathea\n\nThe tomb in which Jesus was buried ([27:60](../27/60.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was an large hole or room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could see inside or enter.\n\n### Sealing the tomb\n\nIn [27:66](../27/66.md), Matthew indicates that the chief priests and Pharisees “sealed” Jesus tomb. This means that they used something, probably wax on which they put a special symbol, to mark the stone that closed the tomb. It is not clear exactly where they put the “seal.” They might have attached it to the edge of the stone. They might have tied a rope around the stone and put the “seal” there. However, it was done, anyone who wanted to open the tomb would have to damage the “seal,” and the chief priests and Pharisees would know that someone had broken in. If your readers would not understand what the chief priests and Pharisees did, you could use a descriptive phrase or include some of this information in a footnote. (See: [[rc://*/tw/dict/bible/other/seal]])\n\n## Important Figures of Speech in this Chapter\n\n### Sarcasm\n\nIn this chapter, people mock Jesus several times. First, in [27:28–29](../27/28.md), the soldiers pretend like Jesus is a king. They give him a scarlet robe, a crown of thorns, and a reed, and they pretend to greet him as a king. They do not actually believe that Jesus is a king, so they are doing these things sarcastically to make fun of Jesus. Second, in [27:40–43](../27/40.md), people walking by and the Jewish leaders tell Jesus to save himself, to come down from the cross, and to wait for God to rescue him. They do not actually believe that he can do these things, so they are speaking sarcastically to make fun of Jesus. Make sure that it is clear in your translation that these are sarcastic actions done to make fun of Jesus. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-irony]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in conversations, and many of the conversations are with one person. Because of this, the majority of the forms of “you” in this chapter are singular. So, you should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### Eli, Eli, lama sabachthani?\n\nIn [27:46](../27/46.md), Matthew spells out the sounds of the words that Jesus spoke in his own language. The words “lama sabachthani” are Aramaic, but it is unclear whether the words “Eli, Eli” are Aramaic or Hebrew. Either way, Matthew translates the words later on in the verse as “My God, my God, why did you forsake me?” You can express the idea as Matthew did by spelling out how the words sound and then translating their meaning in your language. (See: [[rc://*/ta/man/translate/translate-transliterate]]) 27:1 qe1s rc://*/ta/man/translate/writing-newevent δὲ 1 Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then,” 27:1 ezsh rc://*/ta/man/translate/figs-idiom συμβούλιον ἔλαβον & κατὰ τοῦ Ἰησοῦ 1 Here, the phrase **took counsel against Jesus** indicates that the chief priests and elders were working together to figure out ways to harm Jesus. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. See how you translated the similar construction in [12:14](../12/14.md). Alternate translation: “made plans concerning Jesus” or “came up with ideas about what they could do with Jesus” 27:1 cm46 rc://*/ta/man/translate/figs-explicit ὥστε θανατῶσαι αὐτόν 1 Because the Roman authorities did not allow the Jewish leaders to execute people, the Jewish leaders had to convince the Roman authorities to execute people for them. If it would be helpful in your language, you could state this explicitly. Alternate translation: “so as to convince the Roman authorities to put him to death” diff --git a/tn_MRK.tsv b/tn_MRK.tsv index 4f637ed00f..56a3129aae 100644 --- a/tn_MRK.tsv +++ b/tn_MRK.tsv @@ -2881,7 +2881,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 14:72 trxc πρὶν ἀλέκτορα φωνῆσαι δὶς, τρίς με ἀπαρνήσῃ 1 This clause is basically identical to what Jesus said in [14:30](../14/30.md), so express the idea as you did there. 14:72 ocer rc://*/ta/man/translate/figs-yousingular ἀπαρνήσῃ 1 Because Jesus spoke these words to Peter, the word **you** is singular. 14:72 zr4p rc://*/ta/man/translate/figs-idiom ἐπιβαλὼν, ἔκλαιεν 1 The word translated as **having broken down** could indicate that: (1) Peter became overwhelmed with grief and lost control of his emotions. Alternate translation: “having become overwhelmed with grief, he was weeping” or “having lost control of his emotions, he was weeping” (2) Peter was thinking about what had happened. Alternate translation: “having reflected on what had happened, he was weeping” or “having thought about what he had just done, he was weeping” (3) Peter fell down on the ground because of how upset he was. Alternate translation: “having cast himself on the ground, he was weeping” or “having fallen down, he was weeping” (4) Peter began to weep. Alternate translation: “he began weeping” -15:intro d823 0 # Mark 15 General Notes\n\n## Structure and Formatting\n\n7. Jesus’ last days and death (14:1–15:47)\n * Jesus’ trial before Pilate (15:1–15)\n * Jesus is crucified (15:16–41)\n * The soldiers mock Jesus (15:16–20)\n * Jesus is crucified, and people mock him (15:21–32)\n * Jesus dies (15:33–41)\n * Joseph of Arimathea buries Jesus’ body (15:42–47)\n\n## Special Concepts in this Chapter\n\n### Golgotha\n\nAs Mark indicates in [15:22](../15/22.md), “Golgotha” means “Place of a Skull.” The reason why this place was called Place of a Skull is not known. It could have been named this because the appearance of this place resembled a skull. Or, it could have been named this because it was the site of so many executions, in which case the word “Skull” is being used as metonymy to refer to death. Because the reason that this location was called Place of a Skull is unknown, you should translate this phrase in a way that allows for either meaning, as modeled by the ULT and UST.\n\n### The drinks that people offered to Jesus\n\nIn [15:23](../15/23.md), some people offer Jesus “wine having been mixed with myrrh.” In [15:36](../15/36.md), someone offers Jesus “vinegar.” In both cases, scholars debate whether people offered these drinks to help Jesus by easing the pain or quenching his thirst or whether they offered these drinks to torment Jesus by giving him a bad-tasting drink or to mock him. Since it is not obvious what the purpose of the drinks was, if possible express the idea in such a way that your readers could draw either conclusion. If it would be helpful for your readers, you could include some extra information in a footnote. See the notes on these verses for translation options.\n\n### Calling Elijah\n\nIn [15:34](../15/34.md), Jesus calls out “Eloi, Eloi,” which is how Jesus said “My God, my God” in his language. Some of the people standing there misheard him and thought that he was calling out to “Elijah,” a prophet with a name that sounds like “Eloi.” There is a story about this Elijah in [2 Kings 2:11–12](../2ki/02/11.md), where God takes him into heaven. So, some people believed that Elijah did not die and would someday return. The people who thought Jesus was calling to Elijah thought that he was asking Elijah to return and rescue him. If your readers would not understand why the people standing near Jesus speak about Elijah, you could include some extra information in your translation or include this information in a footnote. (See: [[rc://*/tw/dict/bible/names/elijah]])\n\n### The curtain of the temple tearing from top to bottom\n\nThe “curtain” to which Mark refers in [15:38](../15/38.md) could be either the curtain that separated the Most Holy Place from the rest of the temple, or it could be the curtain that separated the Holy Place from the rest of the temple area. Mark indicates that this curtain tore from the top to the bottom, which means that a person did not do it. Christians debate what the tearing of this curtain might have symbolized. There are at least three major options:\n\n1. the tearing of the curtain could indicate that access to God is now available to everyone.\n2. the tearing of the curtain could indicate that God is going to destroy the temple.\n3. the tearing of the curtain could indicate that God is revealing something.\n\nSince Mark does not explain what the tearing of the curtain means, you should not explain it in your translation. However, if it would be helpful for your readers, you could include what it might mean in a footnote.\n\n### The tomb\n\nThe tomb in which Jesus was buried ([15:46](../15/46.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was a large hole or room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could see inside or enter.\n\n## Important Figures of Speech in this Chapter\n\n### Sarcasm\n\nIn this chapter, people mock Jesus several times. First, in [15:16–19](../15/16.md), the soldiers pretend like Jesus is a king. They give him a purple robe, a crown of thorns, and they pretend to greet him and honor him as a king. They do not actually believe that Jesus is a king, so they are doing these things sarcastically to make fun of Jesus. Second, in [15:29–32](../15/29.md), people walking by and the Jewish leaders tell Jesus to save himself and to come down from the cross. They do not actually believe that he can do these things, so they are speaking sarcastically to make fun of Jesus. Make sure that it is clear in your translation that these are sarcastic actions done to make fun of Jesus. See the notes on these verses for translation options. (See: [[rc:///ta/man/translate/figs-irony]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear when people are speaking to Jesus. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 2, 16, 17, 20, 21, 22, and 27. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]])\n\n### Eloi, Eloi, lema sabachthani?\n\nIn [15:34](../15/34.md), Mark spells out the sounds of the words that Jesus spoke in his own language, which in this case could have been Aramaic or Hebrew. Either way, Mark translates the words later on in the verse as “My God, my God, why did you forsake me?” You can express the idea as Mark did by spelling out how the words sound and then translating their meaning in your language. (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n### Verse 28\n\nMany of the earliest manuscripts do not include anything for [15:28](../15/28.md). A few early manuscripts and many later manuscripts include the following words: “And the scripture was fulfilled that says, ‘And he was counted with lawless ones.’” Since a similar sentence appears in [Luke 22:37](../luk/22/37.md), it is likely that people who copied the manuscripts accidentally or intentionally added these words here in Mark. Since the earliest manuscripts do not include these words, the ULT and UST include these words in brackets. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to omit these words. If it would be helpful, you could put the words in brackets or in a footnote. (See: [[rc://*/ta/man/translate/translate-textvariants]])\n +15:intro d823 0 # Mark 15 General Notes\n\n## Structure and Formatting\n\n7. Jesus’ last days and death (14:1–15:47)\n * Jesus’ trial before Pilate (15:1–15)\n * Jesus is crucified (15:16–41)\n * The soldiers mock Jesus (15:16–20)\n * Jesus is crucified, and people mock him (15:21–32)\n * Jesus dies (15:33–41)\n * Joseph of Arimathea buries Jesus’ body (15:42–47)\n\n## Special Concepts in this Chapter\n\n### Golgotha\n\nAs Mark indicates in [15:22](../15/22.md), “Golgotha” means “Place of a Skull.” The reason why this place was called Place of a Skull is not known. It could have been named this because the appearance of this place resembled a skull. Or, it could have been named this because it was the site of so many executions, in which case the word “Skull” is being used as metonymy to refer to death. Because the reason that this location was called Place of a Skull is unknown, you should translate this phrase in a way that allows for either meaning, as modeled by the ULT and UST.\n\n### The drinks that people offered to Jesus\n\nIn [15:23](../15/23.md), some people offer Jesus “wine having been mixed with myrrh.” In [15:36](../15/36.md), someone offers Jesus “vinegar.” In both cases, scholars debate whether people offered these drinks to help Jesus by easing the pain or quenching his thirst or whether they offered these drinks to torment Jesus by giving him a bad-tasting drink or to mock him. Since it is not obvious what the purpose of the drinks was, if possible express the idea in such a way that your readers could draw either conclusion. If it would be helpful for your readers, you could include some extra information in a footnote. See the notes on these verses for translation options.\n\n### Calling Elijah\n\nIn [15:34](../15/34.md), Jesus calls out “Eloi, Eloi,” which is how Jesus said “My God, my God” in his language. Some of the people standing there misheard him and thought that he was calling out to “Elijah,” a prophet with a name that sounds like “Eloi.” There is a story about this Elijah in [2 Kings 2:11–12](../2ki/02/11.md), where God takes him into heaven. So, some people believed that Elijah did not die and would someday return. The people who thought Jesus was calling to Elijah thought that he was asking Elijah to return and rescue him. If your readers would not understand why the people standing near Jesus speak about Elijah, you could include some extra information in your translation or include this information in a footnote. (See: [[rc://*/tw/dict/bible/names/elijah]])\n\n### The curtain of the temple tearing from top to bottom\n\nThe “curtain” to which Mark refers in [15:38](../15/38.md) could be either the curtain that separated the Most Holy Place from the rest of the temple, or it could be the curtain that separated the Holy Place from the rest of the temple area. Mark indicates that this curtain tore from the top to the bottom, which means that a person did not do it. Christians debate what the tearing of this curtain might have symbolized. There are at least three major options:\n\n1. the tearing of the curtain could indicate that access to God is now available to everyone.\n2. the tearing of the curtain could indicate that God is going to destroy the temple.\n3. the tearing of the curtain could indicate that God is revealing something.\n\nSince Mark does not explain what the tearing of the curtain means, you should not explain it in your translation. However, if it would be helpful for your readers, you could include what it might mean in a footnote.\n\n### The tomb\n\nThe tomb in which Jesus was buried ([15:46](../15/46.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was a large hole or room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could see inside or enter.\n\n## Important Figures of Speech in this Chapter\n\n### Sarcasm\n\nIn this chapter, people mock Jesus several times. First, in [15:16–19](../15/16.md), the soldiers pretend like Jesus is a king. They give him a purple robe, a crown of thorns, and they pretend to greet him and honor him as a king. They do not actually believe that Jesus is a king, so they are doing these things sarcastically to make fun of Jesus. Second, in [15:29–32](../15/29.md), people walking by and the Jewish leaders tell Jesus to save himself and to come down from the cross. They do not actually believe that he can do these things, so they are speaking sarcastically to make fun of Jesus. Make sure that it is clear in your translation that these are sarcastic actions done to make fun of Jesus. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-irony]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear when people are speaking to Jesus. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 2, 16, 17, 20, 21, 22, and 27. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]])\n\n### Eloi, Eloi, lema sabachthani?\n\nIn [15:34](../15/34.md), Mark spells out the sounds of the words that Jesus spoke in his own language, which in this case could have been Aramaic or Hebrew. Either way, Mark translates the words later on in the verse as “My God, my God, why did you forsake me?” You can express the idea as Mark did by spelling out how the words sound and then translating their meaning in your language. (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n### Verse 28\n\nMany of the earliest manuscripts do not include anything for [15:28](../15/28.md). A few early manuscripts and many later manuscripts include the following words: “And the scripture was fulfilled that says, ‘And he was counted with lawless ones.’” Since a similar sentence appears in [Luke 22:37](../luk/22/37.md), it is likely that people who copied the manuscripts accidentally or intentionally added these words here in Mark. Since the earliest manuscripts do not include these words, the ULT and UST include these words in brackets. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to omit these words. If it would be helpful, you could put the words in brackets or in a footnote. (See: [[rc://*/ta/man/translate/translate-textvariants]])\n 15:1 yacz rc://*/ta/man/translate/writing-newevent καὶ εὐθὺς 1 Here, the phrase **And immediately** introduces the next major event in the story. Mark means that this event began soon after the event he just finished narrating. If it would be helpful in your language, you could use a word or phrase that introduces the next event. Alternate translation: “Soon after that,” 15:1 pqnv rc://*/ta/man/translate/figs-idiom συμβούλιον ποιήσαντες 1 Here, the phrase **having made counsel** indicates that the Jewish leaders were working together to figure something out. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “having made plans” or “having come up with an idea” 15:1 bhdq rc://*/ta/man/translate/figs-explicit καὶ ὅλον τὸ Συνέδριον 1 Here Mark is referring to the rest of the **Sanhedrin**. He does not mean that the **chief priests**, **elders**, and **scribes** whom he has previously mentioned were not part of the **Sanhedrin**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “and the rest of the entire Sanhedrin” or “all the other members of the Sanhedrin” @@ -3112,4 +3112,4 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 16:8 sh40 rc://*/ta/man/translate/figs-abstractnouns εἶχεν & αὐτὰς τρόμος καὶ ἔκστασις 1 If your language does not use an abstract noun for the idea of **amazement**, you could express the same idea in another way. Alternate translation: “they were trembling and greatly amazed” 16:8 trqu rc://*/ta/man/translate/figs-hendiadys τρόμος καὶ ἔκστασις 1 Here Mark implies that the women were **trembling** because of their **amazement**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “trembling because of amazement” 16:8 feiu rc://*/ta/man/translate/grammar-connect-logic-result οὐδενὶ οὐδὲν εἶπον; ἐφοβοῦντο γάρ 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: “because they were afraid, they said nothing to anyone” -16:8 ydb0 rc://*/ta/man/translate/figs-doublenegatives οὐδενὶ οὐδὲν εἶπον 1 The words translated **nothing** and **to anyone** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “they told no one anything”\n \ No newline at end of file +16:8 ydb0 rc://*/ta/man/translate/figs-doublenegatives οὐδενὶ οὐδὲν εἶπον 1 The words translated **nothing** and **to anyone** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “they told no one anything”\n diff --git a/tn_PRO.tsv b/tn_PRO.tsv index 3c7c39ed98..c13fe7cbed 100644 --- a/tn_PRO.tsv +++ b/tn_PRO.tsv @@ -220,7 +220,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 2:17 awb4 rc://*/ta/man/translate/figs-possession בְּרִ֖ית אֱלֹהֶ֣י⁠הָ 1 Here Solomon is using the possessive form to describe **the covenant** that this woman made with **her God.** If it would be helpful in your language, you could state this explicitly. Alternate translation: “the covenant that she made with her God” 2:17 yeit rc://*/ta/man/translate/figs-explicit בְּרִ֖ית 1 Here, **covenant** refers specifically to the **covenant** that a man and woman made with each other and God when they married. This **covenant** included promising not to commit adultery. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the covenant that she made with her God when she married her husband” 2:18 i084 rc://*/ta/man/translate/grammar-connect-logic-result כִּ֤י 1 **For** here indicates that what follows is the reason why “discretion” and “understanding” rescue a man from an adulterous woman, as stated in [2:16](../02/16.md). Use the most natural way in your language to state a reason. Alternate translation: “Discretion and understanding will rescue you from her because” -2:18 v1ud rc://*/ta/man/translate/figs-parallelism שָׁ֣חָה אֶל־מָ֣וֶת בֵּיתָ֑⁠הּ וְ⁠אֶל־רְ֝פָאִ֗ים מַעְגְּלֹתֶֽי⁠הָ 1 These two phrases mean similar things. The author is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine the phrases and express the emphasis in another way. Alternate translation: “involvement with her will totally destroy you" +2:18 v1ud rc://*/ta/man/translate/figs-parallelism שָׁ֣חָה אֶל־מָ֣וֶת בֵּיתָ֑⁠הּ וְ⁠אֶל־רְ֝פָאִ֗ים מַעְגְּלֹתֶֽי⁠הָ 1 These two phrases mean similar things. The author is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine the phrases and express the emphasis in another way. Alternate translation: “involvement with her will totally destroy you" 2:18 dn9d rc://*/ta/man/translate/figs-metonymy בֵּיתָ֑⁠הּ 1 Here, **house** could refer to: (1) going to the adulterous woman’s **house**. Alternate translation: “going to her house” (2) the adulterous activity that takes place in her house. Alternate translation: “what she does in her house” 2:18 hbh4 rc://*/ta/man/translate/figs-metaphor שָׁ֣חָה אֶל־מָ֣וֶת 1 Here Solomon speaks of a man doing something that would result in his death as if he were going on a path or to a **house** that **sinks down**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “results in a man dying” or “causes a man to die” 2:18 rkj1 rc://*/ta/man/translate/figs-ellipsis וְ⁠אֶל־רְ֝פָאִ֗ים מַעְגְּלֹתֶֽי⁠הָ 1 Solomon is leaving out some of the words that in many languages a clause would need in order to be complete. You could supply these words from the previous clause. Alternate translation: “and her tracks sink down to the spirits of the dead” or “and her tracks lead to the spirits of the dead” @@ -230,11 +230,11 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 2:19 wzqj rc://*/ta/man/translate/figs-metaphor לֹ֣א יְשׁוּב֑וּ⁠ן 1 Here, **return** could refer to: (1) those people coming back to life, as suggested by the references to death in the previous verse. Alternate translation: “will not become alive again” (2) those people returning to a joyful or prosperous life. Alternate translation: “will not return to living well” 2:19 zg4r rc://*/ta/man/translate/figs-metaphor וְ⁠לֹֽא־יַ֝שִּׂ֗יגוּ אָרְח֥וֹת חַיִּֽים 1 This could mean: (1) those people will not be able to come back to life, as suggested by the references to death in the previous verse. Alternate translation: “and they will not return to the land of the living” (2) those people will not be able to enjoy a good life again. Alternate translation: “and they will never live a happy life again” 2:20 ts71 rc://*/ta/man/translate/grammar-connect-logic-result לְמַ֗עַן 1 **So** here indicates that what follows is the result of what was stated in [2:11–19](../02/11.md) being true. Use the most natural way in your language to indicate result. Alternate translation: “Because this is true,” -2:20 kzax rc://*/ta/man/translate/figs-parallelism תֵּ֭לֵךְ בְּ⁠דֶ֣רֶךְ טוֹבִ֑ים וְ⁠אָרְח֖וֹת צַדִּיקִ֣ים תִּשְׁמֹֽר 1 These two phrases mean similar things. The author is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine the phrases and express the emphasis in another way. Alternate translation: “you shall keep the path of the righteous ones as you walk the way of the good ones' +2:20 kzax rc://*/ta/man/translate/figs-parallelism תֵּ֭לֵךְ בְּ⁠דֶ֣רֶךְ טוֹבִ֑ים וְ⁠אָרְח֖וֹת צַדִּיקִ֣ים תִּשְׁמֹֽר 1 These two phrases mean similar things. The author is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine the phrases and express the emphasis in another way. Alternate translation: “you shall keep the path of the righteous ones as you walk the way of the good ones' 2:20 hp7d rc://*/ta/man/translate/figs-declarative תֵּ֭לֵךְ בְּ⁠דֶ֣רֶךְ טוֹבִ֑ים וְ⁠אָרְח֖וֹת צַדִּיקִ֣ים תִּשְׁמֹֽר 1 Solomon is using a future statement to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “walk in the way of the good ones and keep the paths of the righteous ones” 2:20 fiw6 rc://*/ta/man/translate/figs-metaphor תֵּ֭לֵךְ בְּ⁠דֶ֣רֶךְ & וְ⁠אָרְח֖וֹת & תִּשְׁמֹֽר 1 The phrases **walk in the way of** and **keep the paths of** both refer to how people behave or live their lives. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “you shall behave like … and you shall behave like” 2:21 wou9 rc://*/ta/man/translate/grammar-connect-logic-result כִּֽי 1 **For** here indicates that what follows in [2:21–22](../02/21.md) is the conclusion to what was stated in [2:11–20](../02/11.md). If it would be helpful in your language, you could use a different expression. See how you translated a similar use of **For** in [1:32](../01/32.md). Alternate translation: “In conclusion,” -2:21 uy6e rc://*/ta/man/translate/figs-parallelism יְשָׁרִ֥ים יִשְׁכְּנוּ אָ֑רֶץ וּ֝⁠תְמִימִ֗ים יִוָּ֥תְרוּ בָֽ⁠הּ 1 These two phrases mean similar things. The author is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine the phrases and express the emphasis in another way. Alternate translation: “the blameless, upright ones will remain to dwell in the land” +2:21 uy6e rc://*/ta/man/translate/figs-parallelism יְשָׁרִ֥ים יִשְׁכְּנוּ אָ֑רֶץ וּ֝⁠תְמִימִ֗ים יִוָּ֥תְרוּ בָֽ⁠הּ 1 These two phrases mean similar things. The author is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine the phrases and express the emphasis in another way. Alternate translation: “the blameless, upright ones will remain to dwell in the land” 2:21 bqn1 rc://*/ta/man/translate/figs-explicit יִשְׁכְּנוּ אָ֑רֶץ & יִוָּ֥תְרוּ בָֽ⁠הּ 1 Here, **the land** and **it** could refer to: (1) the **land** of Israel, which God had given to the Jewish people and which Solomon was ruling over when he wrote these proverbs. Alternate translation: “will dwell in the land of Israel … will remain in Israel” or “will dwell in our land … will remain in our land” (2) the earth in general, in which case this would refer to staying alive. Alternate translation: “will dwell on the earth … will remain alive on the earth” 2:21 p0cw rc://*/ta/man/translate/figs-explicit וּ֝⁠תְמִימִ֗ים 1 Here, **blameless ones** refers to people whom Yahweh does not blame for acting wickedly. If it would be helpful in your language, you could state this explicitly. Alternate translation: “and the ones whom Yahweh rightly does not blame” 2:22 nyod rc://*/ta/man/translate/grammar-connect-logic-contrast וּ֭⁠רְשָׁעִים 1 Here, **but** indicates a strong contrast between the **wicked** and **treacherous** people and the “upright” and “blameless” people, who were mentioned in the previous verse. See how you translated a similar strong contrast in [1:33](../01/33.md). @@ -1402,7 +1402,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 12:12 hy7e rc://*/ta/man/translate/figs-metonymy מְצ֣וֹד 1 Here Solomon refers to what **the evil ones** catch in a **snare** as if it were the **snare** itself. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the plunder of” 12:12 j853 rc://*/ta/man/translate/figs-metaphor וְ⁠שֹׁ֖רֶשׁ צַדִּיקִ֣ים 1 See how you translated this phrase in [12:3](../12/03.md). 12:12 npcz rc://*/ta/man/translate/figs-explicit יִתֵּֽן 1 Here Solomon uses **give** to refer to producing something. If it would be helpful in your language, you could state this explicitly. Alternate translation: “will produce fruit” or “will be productive” -12:13 rwf3 rc://*/ta/man/translate/figs-possession בְּ⁠פֶ֣שַׁע שְׂ֭פָתַיִם 1 Here Solomon is using the possessive form to describe **lips** that are characterized by **transgression**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “In the lips that speak transgression” +12:13 rwf3 rc://*/ta/man/translate/figs-possession בְּ⁠פֶ֣שַׁע שְׂ֭פָתַיִם 1 Here Solomon is using the possessive form to describe **lips** that are characterized by **transgression**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “In the lips that speak transgression” 12:13 fmze rc://*/ta/man/translate/figs-metonymy שְׂ֭פָתַיִם 1 See how you translated the same use of **lips** in [10:18](../10/18.md). 12:13 ak1y rc://*/ta/man/translate/figs-metonymy מוֹקֵ֣שׁ רָ֑ע 1 Here Solomon refers to the disasters that **the evil one** experiences because of what he says as if it were a **snare** he was trapped in. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “is what destroys an evil one” 12:13 dwqo rc://*/ta/man/translate/figs-genericnoun רָ֑ע & צַדִּֽיק 1 See how you translated **the righteous one** in [10:16](../10/16.md) and **the wicked one** in [3:33](../03/33.md). @@ -1738,7 +1738,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 15:2 xupd rc://*/ta/man/translate/figs-metonymy וּ⁠פִ֥י כְ֝סִילִ֗ים 1 See how you translated the same use of **the mouth of** in [10:6](../10/06.md). 15:3 w8rc rc://*/ta/man/translate/figs-metonymy בְּֽ⁠כָל־מָ֭קוֹם עֵינֵ֣י יְהוָ֑ה 1 Here Solomon refers to Yahweh’s ability to see everything as if Yahweh had **eyes** that were located **in every place**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “Yahweh sees what is happening everywhere” 15:4 lpvd rc://*/ta/man/translate/figs-genericnoun מַרְפֵּ֣א לָ֭שׁוֹן & וְ⁠סֶ֥לֶף בָּ֝֗⁠הּ שֶׁ֣בֶר בְּ⁠רֽוּחַ 1 **A healing tongue**, **it**, and **a breaking in the spirit** do not refer to specific things but represent these things in general. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any healing tongue … but crookedness in any such tongue is what breaks spirits” -15:4 wt85 rc://*/ta/man/translate/figs-metonymy מַרְפֵּ֣א לָ֭שׁוֹן 1 **A healing tongue** refers to what someone says that soothes the listener. If it would be helpful in your language, you could express the meaning plainly. See how you translated the similar use of **tongue** in [6:17](../06/17.md). Alternate translation: “The comforting thing someone says” +15:4 wt85 rc://*/ta/man/translate/figs-metonymy מַרְפֵּ֣א לָ֭שׁוֹן 1 **A healing tongue** refers to what someone says that soothes the listener. If it would be helpful in your language, you could express the meaning plainly. See how you translated the similar use of **tongue** in [6:17](../06/17.md). Alternate translation: “The comforting thing someone says” 15:4 sutw rc://*/ta/man/translate/figs-metaphor עֵ֣ץ חַיִּ֑ים 1 See how you translated **a tree of life** in [3:18](../03/18.md). 15:4 jib7 rc://*/ta/man/translate/figs-metaphor וְ⁠סֶ֥לֶף בָּ֝֗⁠הּ 1 Here, Solomon refers to deceitful speech as if it were a crooked tongue. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “but the deceitful thing someone says” 15:4 frhx rc://*/ta/man/translate/figs-idiom שֶׁ֣בֶר בְּ⁠רֽוּחַ 1 The phrase **a breaking in the spirit** is an idiom that refers to making a person despair. If it would be helpful, you could use an equivalent idiom from your language or state the meaning plainly. Alternate translation: “makes a person feel down in the dumps” or “makes a person despair” @@ -2888,7 +2888,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 23:10 iha4 rc://*/ta/man/translate/figs-explicit אַל־תַּ֭סֵּג גְּב֣וּל עוֹלָ֑ם 1 See how you translated this clause in [22:28](../22/28.md). 23:10 a9cb rc://*/ta/man/translate/figs-explicit וּ⁠בִ⁠שְׂדֵ֥י יְ֝תוֹמִ֗ים אַל־תָּבֹֽא 1 The connection with the previous clause indicates that the phrase **enter into** here refers to taking over or using the land that belongs to someone else. If it would be helpful in your language, you could state this explicitly. Alternate translation: “do not take over the fields of fatherless ones” or “do not encroach on the fields of fatherless ones” 23:10 u7re rc://*/ta/man/translate/figs-explicit יְ֝תוֹמִ֗ים 1 The phrase **fatherless ones** refers to children who have lost their fathers and so do not have anyone to protect them. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “children without fathers to protect them” -23:11 p1uf rc://*/ta/man/translate/figs-explicit גֹאֲלָ֥⁠ם 1 Here, **their redeemer** refers to Yahweh. If it would be helpful in your language, you could state this explicitly. Alternate translation: “their Redeemer, Yahweh,”\r\n +23:11 p1uf rc://*/ta/man/translate/figs-explicit גֹאֲלָ֥⁠ם 1 Here, **their redeemer** refers to Yahweh. If it would be helpful in your language, you could state this explicitly. Alternate translation: “their Redeemer, Yahweh,”\n 23:11 bgi8 rc://*/ta/man/translate/figs-metaphor הֽוּא־יָרִ֖יב אֶת־רִיבָ֣⁠ם אִתָּֽ⁠ךְ 1 Here, the writer refers to Yahweh protecting “the fatherless ones” as if he were a lawyer who defends them in a legal **dispute**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “he himself will defend the orphans against you” 23:11 sllo rc://*/ta/man/translate/figs-rpronouns הֽוּא־יָרִ֖יב 1 The writer uses the word **himself** to emphasize how significant it was that Yahweh defends the defenseless. Use a way that is natural in your language to indicate this significance. Alternate translation: “he indeed will plead” 23:11 jouk rc://*/ta/man/translate/figs-abstractnouns רִיבָ֣⁠ם 1 See how you translated the abstract noun **dispute** in [15:18](../15/18.md). diff --git a/tn_PSA.tsv b/tn_PSA.tsv index 0535148fe9..3302c69b69 100644 --- a/tn_PSA.tsv +++ b/tn_PSA.tsv @@ -104,7 +104,7 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio 5:1 xts1 rc://*/ta/man/translate/figs-idiom הַאֲזִ֥ינָ⁠ה 1 Here, **give ear** is an idiom that means “listen.” 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: “pay attention” 5:2 rui6 מַלְכִּ֥⁠י וֵ⁠אלֹהָ֑⁠י 1 The author is not referring to two people; both of these terms refer to Yahweh. 5:2-3 svyb rc://*/ta/man/translate/writing-poetry לְ⁠ק֬וֹל & קוֹלִ֑⁠י 1 The words translated as **sound** and **voice** are the same in the original. If your language has a word that could be the same in both places, you could consider using it to follow the poetic parallel of the original. -5:1,5:3,5:8, 5:12 sbh4 rc://*/ta/man/translate/writing-poetry יְהוָ֗ה & יְֽהוָ֗ה & יְהוָ֤ה & יְהוָ֑ה 1 The direct address to **Yahweh** in each of these verses marks the start of a new section of the psalm. If your language marks section beginnings in poetry in a certain way, you may wish to use them at the beginning of these verses. +5:1,5:3,5:8, 5:12 sbh4 rc://*/ta/man/translate/writing-poetry יְהוָ֗ה & יְֽהוָ֗ה & יְהוָ֤ה & יְהוָ֑ה 1 The direct address to **Yahweh** in each of these verses marks the start of a new section of the psalm. If your language marks section beginnings in poetry in a certain way, you may wish to use them at the beginning of these verses. 5:3 i42x rc://*/ta/man/translate/figs-explicit אֶֽעֱרָךְ־לְ֝⁠ךָ֗ וַ⁠אֲצַפֶּֽה 1 This could mean: (1) the author prepares his argument or legal case for Yahweh. Alternate translation: “I prepare my case for you and watch for your judgment.” (2) the author prepares to be rescued by Yahweh. Alternate translation: “I prepare to be rescued by you and wait for you.” You could include this information if that would be helpful to your readers. 5:4 rk6n rc://*/ta/man/translate/figs-abstractnouns רֶ֥שַׁע 1 If your language does not use an abstract noun for the idea of **wickedness**, you could express the same idea in another way. Alternate translation: “wicked deeds” 5:5 tnqo rc://*/ta/man/translate/figs-idiom לֹֽא־יִתְיַצְּב֣וּ הֽ֭וֹלְלִים לְ⁠נֶ֣גֶד עֵינֶ֑י⁠ךָ 1 Here, **stand in front of your eyes** is an idiom that means “come near you,” which implies worshiping Yahweh. 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: “The arrogant will not be allowed to draw near to you” or “be allowed to offer pleasing worship to you” @@ -136,7 +136,7 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio 6:1 klpg rc://*/ta/man/translate/figs-metonymy בְּ⁠אַפְּ⁠ךָ֥ 1 Here, the **nose** represents anger. If you have a body part in your culture that is associated with being angry you could use that here. Alternate translation: “in your anger” 6:1 r2ls rc://*/ta/man/translate/figs-abstractnouns בַּ⁠חֲמָתְ⁠ךָ֥ 1 If your language does not use an abstract noun for the idea of **rage**, you could express the same idea in another way. Alternate translation: “furiously” 6:2 at9c rc://*/ta/man/translate/figs-synecdoche נִבְהֲל֣וּ עֲצָמָֽ⁠י 1 The **bones** represent the whole body. His body may have been shaking because he was sick or extremely tired. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “my whole body is shaking” -6:3–4 z7o8 rc://*/ta/man/translate/figs-synecdoche וְ֭⁠נַפְשִׁ⁠י נִבְהֲלָ֣ה מְאֹ֑ד & נַפְשִׁ֑⁠י 1 **My soul** refers to the author as 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: “And I am very disturbed … me” +6:3-4 z7o8 rc://*/ta/man/translate/figs-synecdoche וְ֭⁠נַפְשִׁ⁠י נִבְהֲלָ֣ה מְאֹ֑ד & נַפְשִׁ֑⁠י 1 **My soul** refers to the author as 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: “And I am very disturbed … me” 6:3 sd1q נִבְהֲלָ֣ה 1 Alternate translation: “terrified” or “shaken” 6:3 vw88 rc://*/ta/man/translate/figs-rquestion וְאַתָּ֥ה יְ֝הוָ֗ה עַד־ מָתָֽי 1 The author is using the question form to request an end to his suffering. 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: please, do not let this continue!” 6:4 rce3 rc://*/ta/man/translate/figs-metaphor שׁוּבָ֣⁠ה 1 **Turn back** refers to a change from one activity to another, in this case from anger to mercy. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Have mercy on me” @@ -148,12 +148,12 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio 6:6 ge93 rc://*/ta/man/translate/figs-abstractnouns יָגַ֤עְתִּי ׀ בְּֽ⁠אַנְחָתִ֗⁠י 1 The author’s **groaning** represents the pain or distress that he feels. If your language does not use an abstract noun for that idea, you could express the same idea in another way. Alternate translation: “I am very tired because I hurt” 6:6 c1qb rc://*/ta/man/translate/figs-parallelism מִטָּתִ֑⁠י & עַרְשִׂ֥⁠י 1 These are different words for the same thing. Alternate translation: “my sleeping place … my sleeping place” 6:6 isr5 rc://*/ta/man/translate/figs-hyperbole אַשְׂחֶ֣ה בְ⁠כָל־לַ֭יְלָה מִטָּתִ֑⁠י בְּ֝⁠דִמְעָתִ֗⁠י עַרְשִׂ֥⁠י אַמְסֶֽה 1 The author says his **tears** **cause** his **bed to swim** and his **couch** to **melt** here as extreme statements for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “Every night my bed gets very wet from my many tears that make my whole couch very wet” -6:7 l9w7 rc://*/ta/man/translate/figs-explicit 0 In this verse, the implied cause of the eye (vision) problems the author is having is his excessive crying. You could include this information if that would be helpful to your readers. +6:7 l9w7 rc://*/ta/man/translate/figs-explicit 0 In this verse, the implied cause of the eye (vision) problems the author is having is his excessive crying. You could include this information if that would be helpful to your readers. 6:7 fup4 rc://*/ta/man/translate/figs-metonymy עָֽשְׁשָׁ֣ה & עֵינִ֑⁠י 1 Here, **eye** represents the ability to see. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “My vision has wasted away” or “I cannot see clearly” 6:7 fgk9 rc://*/ta/man/translate/figs-metaphor עָֽשְׁשָׁ֣ה & עֵינִ֑⁠י 1 Here, the **eye** having **wasted away** means to lose the ability to see. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I have lost the ability to see well” 6:7 gny4 rc://*/ta/man/translate/figs-metonymy מִ⁠כַּ֣עַס 1 Here, **grief** here represents crying. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “from crying” or “because I cry so much” 6:7 uohl rc://*/ta/man/translate/figs-metaphor עָֽ֝תְקָ֗ה 1 Here, the **eye** is said to **advance** which figuratively means to grow old or weak which plainly means to lose ability to see. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “it weakens” or “my sight weakens” -6:8–9 mlg2 rc://*/ta/man/translate/writing-pronouns יְ֝הוָ֗ה & יְ֭הוָה & יְ֝הוָ֗ה 1 **Yahweh** is mentioned three times in these verses to focus the audience on who has changed the author’s circumstances. However, if repeating a name like this in your culture would not create a similar focus effect you could substitute some with pronouns as in the UST. +6:8-9 mlg2 rc://*/ta/man/translate/writing-pronouns יְ֝הוָ֗ה & יְ֭הוָה & יְ֝הוָ֗ה 1 **Yahweh** is mentioned three times in these verses to focus the audience on who has changed the author’s circumstances. However, if repeating a name like this in your culture would not create a similar focus effect you could substitute some with pronouns as in the UST. 6:9 j23z rc://*/ta/man/translate/figs-abstractnouns תְּחִנָּתִ֑⁠י 1 If your language does not use an abstract noun for the idea of **mercy**, you could express the same idea in another way. Alternate translation: “my appeal for him to be merciful” 6:9 dq36 rc://*/ta/man/translate/figs-metaphor יְ֝הוָ֗ה תְּֽפִלָּתִ֥⁠י יִקָּֽח 1 Being willing to do what the author prayed for is spoken of as if his **prayer** was something that **Yahweh accepts** from him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Yahweh will respond to my prayer” 7:intro zey1 0 # Psalm 7 General Notes\n\n## Outline:\n\n\n- Superscription\n\n- verses 1–5 Injustice Rejected\n- verses 6–9 Justice Requested\n- verses 10–16 Justice Expected\n- verse 17 Justice Praised\n\n## About the Psalm\n\n**Purpose:** to invoke justice from Yahweh towards both the righteous (specifically, himself) and the wicked (false accusers).\n\n**Content:** God is a righteous judge. He saves the upright, and he brings the end to the wicked’s violence.\n\n**Message:** King Yahweh will see to it that the wicked receive their punishment and that the righteous are vindicated.\n\n\n## Poetic Elements (See: [[rc://en/ta/man/translate/writing-poetry]]):\n### Heights and Depths\nProvides the structure of the Psalm.\n1. The Psalmist is brought down (vv. 1-5)\n2. Yahweh goes up to the highest place (vv. 6-9)\n3. The enemies are brought down (vv.10-16)\n4. Praise to the Most High God (v.17)\n\n\n### Other\n- There are a number of explicit and implicit references to Yahweh as both warrior and judge, which are both important functions of a king, especially King Yahweh—a metaphor that runs throughout the Psalms.\n- The subject in verses 12-16 is ambiguous, only the pronoun “he” is used (but it must be the wicked in verses 14-16). The psalmist might have chosen to leave the participants grammatically ambiguous in this entire section to create tension in what is a prominent section of the psalm (which is it, Yahweh or the wicked?!), as well as to teach an important lesson in line with the meaning of this psalm: to be wicked is to bring death upon oneself; but Yahweh is the one who ensures the destruction. In the UST and notes, the most likely persons are identified.\n\n### Cush the Benjamite\n\nNote the superscription and the specific circumstances. There is no other reference to this incident in the Scriptures. But there are references to David being opposed by those of the tribe of Benjamin during the time he was serving King Saul.\n\n\n### CCBYSA\n\nPortions of the ULT, UST, and TNs for this psalm are derivative from [“Psalms, Layer by Layer”](https://psalms.cdbr.org/w/Welcome), [Psalm 7](https://psalms.cdbr.org/w/Psalm_7) by Cambridge Digital Bible Research, Katie Frost, Meaghan Smith, Nikki Mustin et al, used under [CC BY](https://creativecommons.org/licenses/by/4.0/) @@ -181,7 +181,7 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio 7:8 b8v5 rc://*/ta/man/translate/figs-explicit שָׁפְטֵ֥⁠נִי 1 The implication is that Yahweh will find the author innocent. You could include this information if that would be helpful to your readers. Alternate translation: “Judge me innocent” 7:8 n8vq rc://*/ta/man/translate/figs-abstractnouns כְּ⁠צִדְקִ֖⁠י וּ⁠כְ⁠תֻמִּ֣⁠י 1 If your language does not use abstract nouns for the ideas of **righteousness** and **integrity**, you could express the same ideas in other ways. Alternate translation: “according to how I live rightly and according to how I live honestly” 7:8 a1l0 עָלָֽ⁠י 1 This could be: (1) a title for Yahweh. Alternate translation: “O you, Above All” (2) a clause locating the author’s righteousness and integrity in himself. Alternate translation: “which is in me” -7:9 dadj rc://*/ta/man/translate/figs-infostructure וּ⁠בֹחֵ֣ן לִ֭בּ֗וֹת וּ⁠כְלָי֗וֹת אֱלֹהִ֥ים צַדִּֽיק 1 If it would be more natural in your language, you could move the last clause in this verse to the beginning as in the UST. +7:9 dadj rc://*/ta/man/translate/figs-infostructure וּ⁠בֹחֵ֣ן לִ֭בּ֗וֹת וּ⁠כְלָי֗וֹת אֱלֹהִ֥ים צַדִּֽיק 1 If it would be more natural in your language, you could move the last clause in this verse to the beginning as in the UST. 7:9 pw1n rc://*/ta/man/translate/figs-abstractnouns רַ֨ע 1 If your language does not use an abstract noun for the idea of **evil**, you could express the same idea in another way. Alternate translation: “evil things” 7:9 zql9 rc://*/ta/man/translate/figs-metonymy לִ֭בּ֗וֹת וּ⁠כְלָי֗וֹת 1 The **hearts and kidneys** are internal organs that represent people’s thoughts and desires in the author’s culture. If these body parts do not have that meaning in your language, you could use body parts from your language that do have that meaning or state the meaning plainly. Alternate translation: “thoughts and motives” 7:10 c7u4 rc://*/ta/man/translate/figs-metaphor מָֽגִנִּ֥⁠י עַל־אֱלֹהִ֑ים 1 The word **shield** represents God’s protection. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “God protects me” @@ -207,7 +207,7 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio 8:1 s2nw rc://*/ta/man/translate/figs-activepassive אֲשֶׁ֥ר תְּנָ֥⁠ה ה֝וֹדְ⁠ךָ֗ עַל־הַ⁠שָּׁמָֽיִם 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: “you who bestow your splendor on the heavens” 8:1 xzkw rc://*/ta/man/translate/figs-abstractnouns אֲשֶׁ֥ר תְּנָ֥⁠ה ה֝וֹדְ⁠ךָ֗ עַל־הַ⁠שָּׁמָֽיִם 1 If your language does not use an abstract noun for the idea of **splendor**, you could express the same idea in another way. Alternate translation: “you show in the heavens how splendid you are” 8:2 tiix rc://*/ta/man/translate/writing-poetry מִ⁠פִּ֤י עֽוֹלְלִ֨ים ׀ וְֽ⁠יֹנְקִים֮ 1 **Out of the mouth of children and nursing ones** is placed at the front of the sentence here to help create a strong sense of surprise that this weak thing would be the means that Yahweh uses to establish **strength**. Consider using a poetic method in your language to make the connection of the weak and strong surprising. -8:2 sjrb rc://*/ta/man/translate/grammar-connect-logic-result מִ⁠פִּ֤י עֽוֹלְלִ֨ים ׀ וְֽ⁠יֹנְקִים֮ יִסַּ֪דְתָּ֫ עֹ֥ז לְמַ֥עַן צוֹרְרֶ֑י⁠ךָ 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: “Because of your adversaries you have established strength out of the mouth of children and nursing ones” +8:2 sjrb rc://*/ta/man/translate/grammar-connect-logic-result מִ⁠פִּ֤י עֽוֹלְלִ֨ים ׀ וְֽ⁠יֹנְקִים֮ יִסַּ֪דְתָּ֫ עֹ֥ז לְמַ֥עַן צוֹרְרֶ֑י⁠ךָ 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: “Because of your adversaries you have established strength out of the mouth of children and nursing ones” 8:2 psmo rc://*/ta/man/translate/figs-metonymy מִ⁠פִּ֤י 1 Here, **mouth** represents the babies’ crying. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “From the crying of” 8:2 zvjj rc://*/ta/man/translate/figs-hendiadys עֽוֹלְלִ֨ים ׀ וְֽ⁠יֹנְקִים֮ 1 The two words translated **children** and **nursing ones** may express a single idea. The word **nursing** further describes the age or state of the**children**. If it would be more natural in your language, you could express this meaning in a different way. Alternate translation: “nursing babies” 8:2 gmb1 rc://*/ta/man/translate/translate-textvariants עֹ֥ז 1 The Hebrew reads “strength.” The ULT follows that reading. The ancient Greek translation reads “praise.” The Greek version is quoted in [Matthew 21:16](../mat/21/16.md). If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. @@ -230,7 +230,7 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio 8:6 piz5 rc://*/ta/man/translate/figs-metonymy בְּ⁠מַעֲשֵׂ֣י יָדֶ֑י⁠ךָ 1 Yahweh’s **hands** represent his capability. 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 works of your power” 8:6 xti1 rc://*/ta/man/translate/figs-explicit בְּ⁠מַעֲשֵׂ֣י יָדֶ֑י⁠ךָ 1 Here, **works of your hands** represent what Yahweh has created. Alternate translation: “the things that you made” 8:6 py2w rc://*/ta/man/translate/figs-metaphor כֹּ֝ל שַׁ֣תָּה תַֽחַת־רַגְלָֽי⁠ו 1 Having authority to rule others or control things is spoken of as having them **under** one’s **feet**. This means Yahweh gave people authority over all that he created. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you have given him authority over all things” -8:9 y339 0 This verse is exactly the same as the first half of [verse 1](../08/01.md). See how you translated there. +8:9 y339 0 This verse is exactly the same as the first half of [verse 1](../08/01.md). See how you translated there. 9:intro zq96 0 # Psalm 9 General Notes\n\n## Psalms 9–10 as One Psalm\n\nThis psalm has a superscription but Psalm 10 does not. This fact and the acrostic nature of the two psalms (lines start with consecutive letters of the alphabet) has lead many scholars to believe these two psalms may have originally been written as one psalm. The analysis of the structure of these psalms presented here will assume that. It is recommended that you follow the versification and chapter structure of other Bibles you are familiar with.\n\n## Outline:\nThe outlines for psalms 9 and 10 are combined here and in the introduction to psalm 10 because they were probably originally one psalm. Your translation will probably be best if you translate them together.\n\n- Superscription\n- verses 1–10 Praise of the King\n - verses 1–4 Praise the righteous God, for he terrifies the wicked.\n - verses 5–6 Yahweh destroyed the wicked.\n - verses 7–10 Yahweh sits enthroned to do justice for the afflicted\n- verses 11–20 Petition the King\n - verses 11–14 He did not ignore the afflicted.\n - verses 15–16 He ensnared the wicked!\n - verses 17–20 The wicked will come to nothing.\nPsalm 10:\n- verses 1–11 Persecution of the Poor\n - verses 1–6 God stands far off; the wicked say, I will not be shaken. (check ULT 10:6)\n - verses 7–11 The wicked sit in ambush and say, God has been ignoring (check ULT 10:11)\n- verses 12–18 Proclamation of the King\n - verses 12–14 God *does* see. Rise up, Yahweh. (check ult 10:12)\n - verses 15–18 Yahweh is King forever. The afflicted will never fear again.\n\n## About the Psalm\n\n**Purpose:** To petition the divine king to the aid of the oppressed.\n\n**Content:** Rise up, Yahweh! You've avenged the oppressed in the past but You are now standing at a distance.\n\n**Message:** Yahweh has established his throne for justice (9:7b).\n\n\n## Poetic Elements (See: [[rc://*/ta/man/translate/writing-poetry]]):\r\n\n\r\n\n#### Order and chaos\r\n\nThe first letter of many of the lines of these two psalms follows an acrostic (alphabetic) pattern. In some places, however, this orderly pattern is interrupted. The places where it is interrupted are places where the wicked are mentioned or acting. It is as if the presence of the wicked disrupts the orderliness over even the poetry, but it is restored and kept by Yahweh. If your language has a poetic style which can indicate order and chaos, you may wish to translate:\r\n\n- 9:1–4 in an orderly style\r\n- 9:5–6 in a slightly chaotic style\r\n- 9:7–15 in an orderly style\r\n- 9:16–17 in a slightly chaotic style\r\n- 9:18 in neither\r\n- 9:19–20 in an orderly style\r\n- 10:1 in an orderly style\r\n- 10:2–11 in a very chaotic style\r\n- 10:12–18 in an orderly style\r\n\r\n#### The fortress and the pit\r\n\r\nThere are two chiasms in psalm 9. In the first half, Yahweh is compared to a fortress (verse 9) and, poetically, his judgment forms a barrier between the enemies and the psalmist and the oppressed.\r\n\r\n- A 9:1–2 people trust Yahweh\r\n - B 9:3-4 Yahweh is a judge\r\n - C 9:5–6 The enemy\r\n - B 9:7-8 Yahweh is a king and judge\r\n- A 9:9–10 people trust Yahweh\r\n\r\nIn the second half, people’s prayers poetically encircle the wicked, causing them to fall into their own pit.\r\n- A 9:11–14 people pray to Yahweh for help (especially verse 13) \r\n - B 9:15-18 the wicked are destroyed by their own pit\r\n- A 9:19-20 people pray to Yahweh for help\r\n\r\nAs you translate this psalm, you will probably have a structure that matches this which may or may not be meaningful in your language. You could also consider if there is a way to poetically “surround” the wicked with Yahweh as judge and the prayers of his people in the two sections.\r\n\r\n\r\n### Adjectives used as generic nouns:\r\n- The adjectives **wicked, afflicted, innocent,** and **oppressed** are nominal adjectives used as generic nouns in these psalms. See [[rc://*/ta/man/translate/figs-nominaladj]] and [[rc://*/ta/man/translate/figs-genericnoun]].### CCBYSA\n\nPortions of the ULT, UST, and TNs for this psalm are derivative from [“Psalms, Layer by Layer”](https://psalms.cdbr.org/w/Welcome), [Psalm 9](https://psalms.cdbr.org/w/Psalm_9) by Cambridge Digital Bible Research, Katie Frost, Meaghan Smith, Nikki Mustin et al, used under [CC BY](https://creativecommons.org/licenses/by/4.0/) \n\nSee their [overview video](https://www.youtube.com/watch?v=VRQZ1eytMJ8) and [top three exegetical issues in Psalm 9 video](https://www.youtube.com/watch?v=MvT6YH3bkuI) and their [top three poetic features of Psalms 9-10 video](https://www.youtube.com/watch?v=moXvQUAMudo) on YouTube.\n\n\n[exegetical 9](https://www.youtube.com/watch?v=MvT6YH3bkuI)\n[exegetical 10](https://www.youtube.com/watch?v=W4w8G32hfyI)\n[poetic](https://www.youtube.com/watch?v=moXvQUAMudo) 9:front w9iy For the chief musician 1 Alternate translation: “This is for the director of music to use in worship” 9:front nqw5 set to Muth Labben 1 This may refer to a style of music. @@ -269,7 +269,7 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio 9:12 p3fv rc://*/ta/man/translate/translate-unknown דֹרֵ֣שׁ דָּ֭מִים 1 Here, **the seeker** refers to the avenger of blood, who hunts down and kills a murderer. Yahweh is the avenger in this case. See Numbers 35 for more information. 9:12 lcs5 rc://*/ta/man/translate/figs-explicit אוֹתָ֣⁠ם זָכָ֑ר 1 The implication is that the **seeker of vengeance** will remember to avenge for the murder of **them** (the victims calling for justice). You could include this information if that would be helpful to your readers. Alternate translation: “remembered to avenge those who were murdered” 9:12 vrni rc://*/ta/man/translate/figs-abstractnouns דֹרֵ֣שׁ דָּ֭מִים אוֹתָ֣⁠ם 1 If your language does not use abstract nouns for the ideas of **seeker, vengeance** and **bloodshed**, you could express the same ideas in other ways. Alternate translation: “the one who seeks to avenge anyone who was murdered” -9:12 wk9a rc://*/ta/man/translate/figs-doublenegatives לֹֽא־שָׁ֝כַ֗ח 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative idea of **forget**. Alternate translation: “he surely remembers” +9:12 wk9a rc://*/ta/man/translate/figs-doublenegatives לֹֽא־שָׁ֝כַ֗ח 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative idea of **forget**. Alternate translation: “he surely remembers” 9:12 zawk עניים 1 Alternate translation: “the afflicted ones” or “the oppressed ones” 9:13 qnky rc://*/ta/man/translate/figs-abstractnouns חָֽנְנֵ֬⁠נִי & עָ֭נְיִ⁠י מִ⁠שֹּׂנְאָ֑⁠י 1 If your language does not use abstract nouns for the ideas of **mercy, affliction** and **haters**, you could express the same ideas in other ways. Alternate translation: “Be merciful to me … how I am afflicted by those who hate me” 9:13 yj30 rc://*/ta/man/translate/figs-explicit רְאֵ֣ה 1 The implication is that Yahweh will act, not just **see**. You could include this information if that would be helpful to your readers. Alternate translation: “Take action because of” @@ -277,7 +277,7 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio 9:14 v8b1 rc://*/ta/man/translate/translate-unknown בְּ⁠שַֽׁעֲרֵ֥י 1 The **gate ** is the place of trade, business, justice, etc in the ancient city. If your readers would not be familiar with this, you could use the location where similar things happen in your area or you could use a more general term. Alternate translation: “in the central market” or “in the place of trade and settling legal disputes” 9:14 e5o9 rc://*/ta/man/translate/figs-abstractnouns תְּהִלָּ֫תֶ֥י⁠ךָ & בִּ⁠ישׁוּעָתֶֽ⁠ךָ 1 If your language does not use abstract nouns for the ideas of **praise** and **salvation**, you could express the same ideas in other ways. Alternate translation: “your praiseworthy deeds … because you saved me” or “the reasons to praise you … because you are a savior” 9:15 re95 rc://*/ta/man/translate/figs-metaphor טָבְע֣וּ ג֭וֹיִם בְּ⁠שַׁ֣חַת עָשׂ֑וּ בְּ⁠רֶֽשֶׁת־ז֥וּ טָ֝מָ֗נוּ נִלְכְּדָ֥ה רַגְלָֽ⁠ם 1 People dig pits so they can catch animals that fall into them. They also hide nets to catch animals. Here digging a **pit** or hiding a **net** represents making plans to destroy people. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “The nations are like people who dig a pit for others and then fall into it or like people who hide a net to catch people and then get caught in it” or “The nations get caught in their own traps.” -9:15 py2o rc://*/ta/man/translate/figs-parallelism טָבְע֣וּ ג֭וֹיִם בְּ⁠שַׁ֣חַת עָשׂ֑וּ בְּ⁠רֶֽשֶׁת־ז֥וּ טָ֝מָ֗נוּ נִלְכְּדָ֥ה רַגְלָֽ⁠ם 1 These two phrases mean basically the same thing. Translate them according to the decisions your team has made regarding translating parallelism in Hebrew poetry. See the [book introduction](../front/intro.md) for more information. +9:15 py2o rc://*/ta/man/translate/figs-parallelism טָבְע֣וּ ג֭וֹיִם בְּ⁠שַׁ֣חַת עָשׂ֑וּ בְּ⁠רֶֽשֶׁת־ז֥וּ טָ֝מָ֗נוּ נִלְכְּדָ֥ה רַגְלָֽ⁠ם 1 These two phrases mean basically the same thing. Translate them according to the decisions your team has made regarding translating parallelism in Hebrew poetry. See the [book introduction](../front/intro.md) for more information. 9:15-16 foe2 rc://*/ta/man/translate/grammar-connect-logic-result נ֤וֹדַ֨ע ׀ יְהוָה֮ מִשְׁפָּ֪ט עָ֫שָׂ֥ה & נוֹקֵ֣שׁ רָשָׁ֑ע 1 Both the cause and the result of everything else in verses 15-16 are in the sentence **Yahweh has revealed himself, he has done justice**. The cause of the wicked nations being trapped by their own traps is Yahweh doing justice, the result is that he is revealed as being just. In your translation, use a structure that makes these connections clear. Alternate translation: “This happens because Yahweh is acting justly toward them. Yahweh reveals himself by justly causing the wicked to be ensnared” 9:16 cp1a rc://*/ta/man/translate/figs-rpronouns נ֤וֹדַ֨ע 1 The word **himself** indicates that the object of the verb is the same as the subject of the verb. Use a way that is natural in your language to indicate that the same person fills two roles in the sentence. Alternate translation: “has revealed Yahweh” 9:16 oxtk rc://*/ta/man/translate/translate-unknown מִשְׁפָּ֪ט 1 If your language does not use an abstract noun for the idea of **justice**, you could express the same idea in another way. Alternate translation: “things justly” @@ -340,7 +340,7 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio 10:14 je96 rc://*/ta/man/translate/figs-abstractnouns עָ֘מָ֤ל וָ⁠כַ֨עַס 1 If your language does not use abstract nouns for the ideas of **mischief** and **vexation**, you could express the same ideas in other ways. Alternate translation: “the mischievous and vexing things they do” 10:14 xwhz rc://*/ta/man/translate/figs-metonymy לָ⁠תֵ֪ת בְּ⁠יָ֫דֶ֥⁠ךָ 1 Here, **to take it in … hand** represents exercising power to take control of a situation. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “to powerfully intervene” 10:15 v9ju rc://*/ta/man/translate/figs-metonymy שְׁ֭בֹר זְר֣וֹעַ רָשָׁ֑ע וָ֝⁠רָ֗ע 1 Here **arm** represents power. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “Destroy the power of wicked and evil people” or “Make wicked and evil people weak” -10:15 z4yy rc://*/ta/man/translate/figs-doublet wicked and evil 1 The terms **wicked** and **evil** mean similar things. The author is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “very wicked” or “very evil” +10:15 z4yy rc://*/ta/man/translate/figs-doublet wicked and evil 1 The terms **wicked** and **evil** mean similar things. The author is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “very wicked” or “very evil” 10:15 m5mv rc://*/ta/man/translate/figs-personification תִּֽדְרוֹשׁ־רִשְׁע֥⁠וֹ בַל־תִּמְצָֽא 1 There is significant debate about who or what is **seek**ing and **find**ing. The interpretation suggested here is that the wicked and evil people’s arm (power for harm) is personified as looking to do the evil they have planned but is unable to because Yahweh has broken the arm (power). [For more information see the Psalms layer by layer exegetical discussion.](https://psalms.cdbr.org/w/The_Division_of_Psalm_10:15) If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “May the wicked, evil person try to use his power for harm but discover you have destroyed it.” Another common interpretation is that Yahweh will seek out (hunt down, punish) the wicked, evil person’s wickedness until he can no longer find it (because it is eradicated). Alternate translation: “Hunt down his wickedness until no more can be found” You may wish to follow the interpretation of a translation commonly used in your region.\n 10:16 zc2f rc://*/ta/man/translate/figs-activepassive אָבְד֥וּ ג֝וֹיִ֗ם מֵֽ⁠אַרְצֽ⁠וֹ 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: “Yahweh forces foreigners to leave his land” 10:17 d6nx rc://*/ta/man/translate/figs-explicit תַּאֲוַ֬ת עֲנָוִ֣ים שָׁמַ֣עְתָּ 1 The implication is that the afflicted people expressed their desire for mercy to Yahweh. You could include this information if that would be helpful to your readers. Alternate translation: “When afflicted people told you their desire for mercy, you listened to them tell you what they need” @@ -996,7 +996,7 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio 29:3 u41c rc://*/ta/man/translate/figs-metonymy The voice of Yahweh 1 All occurrences of “voice” here represent Yahweh speaking. The writer is emphasizing that when Yahweh speaks, the sound is so loud it is heard over the waters, and it is so powerful it can destroy the largest trees. Alternate translation: “When Yahweh speaks, his voice” 29:3 b7zk rc://*/ta/man/translate/figs-metaphor the God of glory thunders 1 This speaks about God speaking as if it were the sound of thunder. Just like the sound of thunder, Yahweh’s voice can be heard over large distances. Alternate translation: “The voice of the glorious God is loud like thunder” or “When the glorious God speaks it rumbles like thunder” 29:3 srk7 over many waters 1 Alternate translation: “over the large bodies of water” -29:6 s8av Connecting Statement: 1 # Connecting Statement:\n\nThe writer continues describing the power of God’s voice. +29:6 s8av Connecting Statement: 0 # Connecting Statement:\n\nThe writer continues describing the power of God’s voice. 29:6 kdn3 rc://*/ta/man/translate/figs-simile He makes Lebanon skip like a calf 1 The ground of Lebanon shaking is spoken of as if it were a young calf skipping. This emphasizes that when Yahweh speaks, the power of his voice shakes the ground. Alternate translation: “He makes the land of Lebanon shake like a calf skipping” 29:6 y9uu skip 1 jump lightly back and forth 29:6 war4 rc://*/ta/man/translate/figs-ellipsis Sirion like a young ox 1 The words “he makes” and “skip” are understood from the first phrase. They can be repeated here. The ground of Sirion shaking is spoken of as if it were a young ox skipping. This emphasizes that when Yahweh speaks, the power of his voice shakes the ground. Alternate translation: “he makes Sirion skip like a young ox” (See also: [[rc://*/ta/man/translate/figs-simile]]) @@ -1579,11 +1579,11 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio 42:5,11 xs1j rc://*/ta/man/translate/figs-rquestion מַה־תִּשְׁתּ֬וֹחֲחִ֨י ׀ נַפְשִׁ⁠י֮ וַ⁠תֶּהֱמִ֪י עָ֫לָ֥⁠י & מַה־תִּשְׁתּ֬וֹחֲחִ֨י ׀ נַפְשִׁ⁠י֮ וּֽ⁠מַה־תֶּהֱמִ֪י 1 The author is using the question form to challenge himself. 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 should not be bowed down, O my soul, and upset within me! … You should not be bowed down, O my soul, and you should not be upset within me!” 42:5,11 hl5t rc://*/ta/man/translate/figs-metonymy מַה־תִּשְׁתּ֬וֹחֲחִ֨י ׀ נַפְשִׁ⁠י֮ וַ⁠תֶּהֱמִ֪י עָ֫לָ֥⁠י & מַה־תִּשְׁתּ֬וֹחֲחִ֨י ׀ נַפְשִׁ⁠י֮ וּֽ⁠מַה־תֶּהֱמִ֪י עָ֫לָ֥⁠י 1 See the discussion about the word **soul** in the [chapter introduction](../42/intro.md). Alternate translation: “Why am I bowed down and upset within myself?” 42:5,11 x98k rc://*/ta/man/translate/figs-metaphor מַה־תִּשְׁתּ֬וֹחֲחִ֨י ׀ נַפְשִׁ⁠י֮ 1 The author is using the phrase **bowed down** to mean depressed or sad. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “Why are you sad, O my soul” -42:5–6 cc84 rc://*/ta/man/translate/translate-textvariants אוֹדֶ֗⁠נּוּ יְשׁוּע֥וֹת פָּנָֽי⁠ו & אֱֽלֹהַ֗⁠י 1 Many ancient manuscripts read “I will give him thanks, the salvation of his face.” The ULT follows that reading. Other ancient manuscripts read “I will him praise, the salvation that is before my God.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +42:5-6 cc84 rc://*/ta/man/translate/translate-textvariants אוֹדֶ֗⁠נּוּ יְשׁוּע֥וֹת פָּנָֽי⁠ו & אֱֽלֹהַ֗⁠י 1 Many ancient manuscripts read “I will give him thanks, the salvation of his face.” The ULT follows that reading. Other ancient manuscripts read “I will him praise, the salvation that is before my God.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 42:5,11 fyf2 rc://*/ta/man/translate/figs-abstractnouns יְשׁוּע֥וֹת פָּנָֽי⁠ו & יְשׁוּעֹ֥ת פָּ֝נַ֗⁠י 1 If your language does not use an abstract noun for the idea of **salvation**, you could express the same idea in another way. Alternate translation: “whose face saves me … who saves my face” 42:5 u8xp rc://*/ta/man/translate/figs-idiom פָּנָֽי⁠ו 1 Here, **his face** is an idiom that means the place where God himself dwells. If this phrase does not have that meaning in your language, use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “that is from him” -42:6 lp5z rc://*/ta/man/translate/figs-metaphor עָלַ⁠י֮ נַפְשִׁ֪⁠י תִשְׁתּ֫וֹחָ֥ח 1 See how you translated **bowed down** in the previous verse. -42:6 s443 rc://*/ta/man/translate/grammar-connect-logic-result עַל־כֵּ֗ן 1 The connecting word **therefore** introduce a goal or purpose relationship. The purpose for calling God to mind is because the authors soul is bowed down within him. Use a connector in your language that makes it clear that this is the purpose. +42:6 lp5z rc://*/ta/man/translate/figs-metaphor עָלַ⁠י֮ נַפְשִׁ֪⁠י תִשְׁתּ֫וֹחָ֥ח 1 See how you translated **bowed down** in the previous verse. +42:6 s443 rc://*/ta/man/translate/grammar-connect-logic-result עַל־כֵּ֗ן 1 The connecting word **therefore** introduce a goal or purpose relationship. The purpose for calling God to mind is because the authors soul is bowed down within him. Use a connector in your language that makes it clear that this is the purpose. 42:6 u6xn rc://*/ta/man/translate/figs-explicit מֵ⁠אֶ֣רֶץ יַרְדֵּ֑ן 1 Here, **the land of the Jordan** is referring to northern Israel. If it would be helpful to your readers, you could express that explicitly. Alternate translation: “from the northern region of Israel where the Jordan river is” 42:6 ka3s rc://*/ta/man/translate/figs-explicit וְ֝⁠חֶרְמוֹנִ֗ים 1 **Hermons** is likely referring to the entire mountain range which Mount Hermon is a part of. If it would be helpful to your readers, you could express that explicitly. Alternate translation: “and the mountain range where Mount Hermon is” 42:7 c6aq rc://*/ta/man/translate/figs-personification תְּהֽוֹם־אֶל־תְּה֣וֹם ק֭וֹרֵא 1 The author speaks of **deep** water as if it were speaking. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “The deep is making a loud noise, as though it were shouting out to other deep water” @@ -1591,19 +1591,19 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio 42:7 exq2 rc://*/ta/man/translate/figs-metaphor תְּהֽוֹם־אֶל־תְּה֣וֹם ק֭וֹרֵא לְ⁠ק֣וֹל צִנּוֹרֶ֑י⁠ךָ כָּֽל־מִשְׁבָּרֶ֥י⁠ךָ וְ֝⁠גַלֶּ֗י⁠ךָ עָלַ֥⁠י עָבָֽרוּ 1 In the same way that the author uses water imagery in [42:1–2](../42/1–2.md) to describe himself, so he uses water imagery here to describe the the how he is feeling. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “When people afflict me, they cause my soul to be in turmoil like when deep water calls out to deep water with the sound of your waterfalls. It is also as though your waves and billows crash over me” 42:7 d5k7 rc://*/ta/man/translate/figs-doublet כָּֽל־מִשְׁבָּרֶ֥י⁠ךָ וְ֝⁠גַלֶּ֗י⁠ךָ 1 The terms **waves** and **billows** mean similar things. The author may be using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “All of your waves” 42:8 zip8 rc://*/ta/man/translate/figs-personification יוֹמָ֤ם ׀ יְצַוֶּ֬ה יְהוָ֨ה ׀ חַסְדּ֗⁠וֹ וּ֭⁠בַ⁠לַּיְלָה שִׁיר֣וֹ עִמִּ֑⁠י\n\n 1 The author speaks of **covenant faithfulness** as if it were a person that Yahweh could command. Likewise, the author speaks of **his song** as if it were a person that could be present with him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “During the day, Yahweh performs his steadfast love, and in the night, I sign a song about him” -42:8 ef4n rc://*/ta/man/translate/figs-explicit יוֹמָ֤ם ׀ יְצַוֶּ֬ה יְהוָ֨ה ׀ חַסְדּ֗⁠וֹ 1 Here, the author leaves out the implied information that **Yahweh commands his steadfast love** to be with the author. If it would be helpful to your readers, you could express that explicitly. Alternate translation: “Yahweh commands his steadfast love to be with me” +42:8 ef4n rc://*/ta/man/translate/figs-explicit יוֹמָ֤ם ׀ יְצַוֶּ֬ה יְהוָ֨ה ׀ חַסְדּ֗⁠וֹ 1 Here, the author leaves out the implied information that **Yahweh commands his steadfast love** to be with the author. If it would be helpful to your readers, you could express that explicitly. Alternate translation: “Yahweh commands his steadfast love to be with me” 42:8 k38l rc://*/ta/man/translate/figs-abstractnouns יוֹמָ֤ם ׀ יְצַוֶּ֬ה יְהוָ֨ה ׀ חַסְדּ֗⁠וֹ 1 If your language does not use an abstract noun for the idea of **faithfulness**, you could express the same idea in another way. Alternate translation: “Yahweh is faithful to his covenant during the day” 42:8 xm7t rc://*/ta/man/translate/figs-possession לְ⁠אֵ֣ל חַיָּֽ⁠י 1 Here, the author is using the possessive form to describe how **God** is the one who sustains his **life** If it would be helpful in your language, you could state this plainly. Alternate translation: “to the God who sustains my life” or “to the God who causes me to live” 42:9 si6j rc://*/ta/man/translate/figs-metaphor לְ⁠אֵ֥ל סַלְעִ⁠י֮ 1 The author is using the phrase **my rock** to mean that God protects him like a rock protects a person from their enemy. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “to God, who is like a protective rock to me” 42:9 auib rc://*/ta/man/translate/figs-quotations אוֹמְרָ֤ה ׀ לְ⁠אֵ֥ל סַלְעִ⁠י֮ לָ⁠מָ֪ה שְׁכַ֫חְתָּ֥⁠נִי לָֽ⁠מָּה־קֹדֵ֥ר אֵלֵ֗ךְ בְּ⁠לַ֣חַץ אוֹיֵֽב 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “I will ask God, my rock, why he has forgotten me, and why I must go around mourning because of the oppression of my enemies” -42:9 v6e2 rc://*/ta/man/translate/figs-rquestion לָ⁠מָ֪ה שְׁכַ֫חְתָּ֥⁠נִי לָֽ⁠מָּה־קֹדֵ֥ר אֵלֵ֗ךְ בְּ⁠לַ֣חַץ אוֹיֵֽב 1 The author is using the question form to challenge God. 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 surely forgotten me! I am always walking around mourning because of the oppression of my enemies!” +42:9 v6e2 rc://*/ta/man/translate/figs-rquestion לָ⁠מָ֪ה שְׁכַ֫חְתָּ֥⁠נִי לָֽ⁠מָּה־קֹדֵ֥ר אֵלֵ֗ךְ בְּ⁠לַ֣חַץ אוֹיֵֽב 1 The author is using the question form to challenge God. 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 surely forgotten me! I am always walking around mourning because of the oppression of my enemies!” 42:9 mjjg rc://*/ta/man/translate/figs-abstractnouns בְּ⁠לַ֣חַץ אוֹיֵֽב 1 If your language does not use an abstract noun for the idea of **oppression**, you could express the same idea in another way. Alternate translation: “because of how my enemies oppress me” 42:10 bp1m rc://*/ta/man/translate/figs-metaphor בְּ⁠רֶ֤צַח ׀ בְּֽ⁠עַצְמוֹתַ֗⁠י חֵרְפ֥וּ⁠נִי צוֹרְרָ֑⁠י 1 The author is using the phrase **In the crushing of my bones, those who are hostile to me rebuke me** to mean that when they rebuke him, it is as if they were crushing his bones because it is so painful. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “As if they were crushing my bones, those who are hostile to me rebuke me” 43:intro x44y 0 # Psalm 043 General Notes\n\n## Type of psalm\n\nPsalm 43 is a psalm of deliverance. It is a plea for rescue from the psalmist’s enemies. (See: [[rc://*/tw/dict/bible/other/deliverer]])\n\n## Structure and formatting\n\nSee the note on Psalms 42 and 43 in the [chapter introduction](../42/intro.md) \n\n## Important figures of speech in this chapter\n\n### Abstract Nouns\n\nIn this chapter, the author uses many abstract nouns. Some languages do not use abstract nouns. If your language does not use an abstract noun for certain ideas, you could express the same idea in another way. \n 43:1 il4d rc://*/ta/man/translate/figs-imperative שָׁפְטֵ֤⁠נִי אֱלֹהִ֨ים ׀ וְ⁠רִ֘יבָ֤⁠ה 1 This is an imperative, but it communicates a polite request rather than a command. Use a form in your language that communicates a polite request. It may be helpful to add an expression such as “please” to make this clear. Alternate translation: “Please, deliver me O God and defend” -43:1 b508 rc://*/ta/man/translate/figs-parallelism שָׁפְטֵ֤⁠נִי אֱלֹהִ֨ים ׀ וְ⁠רִ֘יבָ֤⁠ה רִיבִ֗⁠י & תְפַלְּטֵֽ⁠נִי 1 These two phrases mean basically the same thing. Translate them according to the decisions your team has made regarding translating parallelism in Hebrew poetry. See the [book introduction](../front/intro.md) for more information. Alternate translation: “Declare me righteous O God, defend my case … Please deliver me” or “Show that I am innocent O God” +43:1 b508 rc://*/ta/man/translate/figs-parallelism שָׁפְטֵ֤⁠נִי אֱלֹהִ֨ים ׀ וְ⁠רִ֘יבָ֤⁠ה רִיבִ֗⁠י & תְפַלְּטֵֽ⁠נִי 1 These two phrases mean basically the same thing. Translate them according to the decisions your team has made regarding translating parallelism in Hebrew poetry. See the [book introduction](../front/intro.md) for more information. Alternate translation: “Declare me righteous O God, defend my case … Please deliver me” or “Show that I am innocent O God” 43:2 quk8 rc://*/ta/man/translate/grammar-connect-words-phrases כִּֽי 1 If the connection between this statement and the previous one is not clear, you may want to use a connecting word to show how this statement relates to what came before it. Use a natural form in your language for connecting this statement to the previous one. Alternate translation: “This is because ” -43:2 ocsj rc://*/ta/man/translate/figs-possession אַתָּ֤ה ׀ אֱלֹהֵ֣י מָֽעוּזִּ⁠י֮ 1 Here, the author is using the possessive form to describe how **God** is like a **fortification** to him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “You are like a fortification to me O God” +43:2 ocsj rc://*/ta/man/translate/figs-possession אַתָּ֤ה ׀ אֱלֹהֵ֣י מָֽעוּזִּ⁠י֮ 1 Here, the author is using the possessive form to describe how **God** is like a **fortification** to him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “You are like a fortification to me O God” 43:2 a96e rc://*/ta/man/translate/figs-rquestion לָ⁠מָ֪ה זְנַ֫חְתָּ֥⁠נִי לָֽ⁠מָּה־קֹדֵ֥ר אֶתְהַלֵּ֗ךְ בְּ⁠לַ֣חַץ אוֹיֵֽב 1 The author is using the question form to challenge God. 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: “Surely you have rejected me! I am always walking around mourning because of the oppression of my enemies!” 43:2 cpw2 rc://*/ta/man/translate/figs-abstractnouns בְּ⁠לַ֣חַץ אוֹיֵֽב 1 See how you translated **oppression** in [42:9](../42/09.md) 43:3 zl9j rc://*/ta/man/translate/figs-metaphor שְׁלַח־אוֹרְ⁠ךָ֣ 1 The author is using the phrase **light** to mean good actions that drive away evil people, which darkness often represents. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “Drive away evil people” @@ -1622,11 +1622,11 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio 44:front p6qd rc://*/ta/man/translate/translate-unknown מַשְׂכִּֽיל 1 A **Maskil** is a type of Psalm which many experts believe are for the purpose of teaching widsom. If your readers would not be familiar with this, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “a teaching son” or “a wisdom song” 44:1 gi44 rc://*/ta/man/translate/figs-metonymy אֲבוֹתֵ֥י⁠נוּ 1 The author is using the term **fathers** to mean ancestors. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “our relatives who lived long ago” 44:1 n2t8 rc://*/ta/man/translate/figs-idiom בִֽ֝⁠ימֵי⁠הֶ֗ם 1 Here, **in their days** is an idiom that means when they were alive. If this phrase does not have that meaning in your language, use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “when they were alive” -44:1 u8t3 rc://*/ta/man/translate/figs-explicit בִֽ֝⁠ימֵי⁠הֶ֗ם בִּ֣⁠ימֵי קֶֽדֶם 1 Here, the phrase **days of old** is describing **in their days**. If it would be helpful to your readers, you could express that explicitly. Alternate translation: “in their days, which were long ago” +44:1 u8t3 rc://*/ta/man/translate/figs-explicit בִֽ֝⁠ימֵי⁠הֶ֗ם בִּ֣⁠ימֵי קֶֽדֶם 1 Here, the phrase **days of old** is describing **in their days**. If it would be helpful to your readers, you could express that explicitly. Alternate translation: “in their days, which were long ago” 44:2 xzex rc://*/ta/man/translate/grammar-connect-logic-contrast אַתָּ֤ה ׀ יָדְ⁠ךָ֡ גּוֹיִ֣ם ה֭וֹרַשְׁתָּ וַ⁠תִּטָּעֵ֑⁠ם תָּרַ֥ע לְ֝אֻמִּ֗ים וַֽ⁠תְּשַׁלְּחֵֽ⁠ם 1 The author uses the word **but** here to indicate a strong contrast between **the nations** and **them**, as well as between **the peoples** and **them**. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “You drove out the nations with your hand, in contrast to how you planted them. You afflicted the peoples, in contrast to how you sent them” 44:2 rd1l rc://*/ta/man/translate/figs-metonymy אַתָּ֤ה ׀ יָדְ⁠ךָ֡ גּוֹיִ֣ם ה֭וֹרַשְׁתָּ 1 The author is using the term **hand** to mean power. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “You drove out the nations by your power” or “You drove out the nations powerfully” 44:2 w7r6 rc://*/ta/man/translate/figs-synecdoche גּוֹיִ֣ם 1 The author is using **nations** to represent the people who were a part of another nation. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “other peoples” -44:2 ryh9 rc://*/ta/man/translate/writing-pronouns וַ⁠תִּטָּעֵ֑⁠ם & וַֽ⁠תְּשַׁלְּחֵֽ⁠ם 1 The pronoun **them** refers to the fathers of the Israelite people. It may be helpful to clarify this for your readers. Alternate translation: “but you planted our fathers … but you sent our fathers” +44:2 ryh9 rc://*/ta/man/translate/writing-pronouns וַ⁠תִּטָּעֵ֑⁠ם & וַֽ⁠תְּשַׁלְּחֵֽ⁠ם 1 The pronoun **them** refers to the fathers of the Israelite people. It may be helpful to clarify this for your readers. Alternate translation: “but you planted our fathers … but you sent our fathers” 44:2 a2fh rc://*/ta/man/translate/figs-metaphor וַ⁠תִּטָּעֵ֑⁠ם 1 The author is using the phrase **planted** to mean that Yahweh caused them to settle in the land, as someone plants a plant in the ground. If it would be helpful to your readers, you could state the meaning plainly, as demonstrated in the UST. 44:3 f15t rc://*/ta/man/translate/translate-unknown בְ⁠חַרְבָּ֡⁠ם 1 A **sword** is a weapon with a sharp blade on one end of it. If your readers would not be familiar with this type of weapon, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “with their weapon” 44:3 cnco rc://*/ta/man/translate/figs-metonymy וּ⁠זְרוֹעָ⁠ם֮ & יְמִֽינְ⁠ךָ֣ וּ֭⁠זְרוֹעֲ⁠ךָ 1 The author is using the terms **arm** and **right hand** to mean power. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “and their power … your might and your power” @@ -1634,8 +1634,8 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio 44:3 ekr9 rc://*/ta/man/translate/figs-ellipsis יְמִֽינְ⁠ךָ֣ וּ֭⁠זְרוֹעֲ⁠ךָ וְ⁠א֥וֹר פָּנֶ֗י⁠ךָ 1 The author is leaving 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: “your right hand, your arm, and the light of your face possessed the land and saved them” 44:3 loqu rc://*/ta/man/translate/figs-metaphor וְ⁠א֥וֹר פָּנֶ֗י⁠ךָ 1 The author is using the phrase **the light of your face** to mean to the favor that someone has on another person. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “and your favor” 44:4 md4f rc://*/ta/man/translate/figs-imperative צַ֝וֵּ֗ה 1 This is an imperative, but it communicates a polite request rather than a command. Use a form in your language that communicates a polite request. It may be helpful to add an expression such as “please” to make this clear. Alternate translation: “Please appoint” -44:4 j556 rc://*/ta/man/translate/figs-abstractnouns צַ֝וֵּ֗ה יְשׁוּע֥וֹת יַעֲקֹֽב 1 If your language does not use an abstract noun for the idea of **salvation**, you could express the same idea in another way. Alternate translation: “Save Jacob” -44:4 nd91 rc://*/ta/man/translate/figs-synecdoche יַעֲקֹֽב 1 The author is using **Jacob** to represent the people who live in the country of Israel, which is sometimes called Jacob. 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 people who live in the country of Jacob” +44:4 j556 rc://*/ta/man/translate/figs-abstractnouns צַ֝וֵּ֗ה יְשׁוּע֥וֹת יַעֲקֹֽב 1 If your language does not use an abstract noun for the idea of **salvation**, you could express the same idea in another way. Alternate translation: “Save Jacob” +44:4 nd91 rc://*/ta/man/translate/figs-synecdoche יַעֲקֹֽב 1 The author is using **Jacob** to represent the people who live in the country of Israel, which is sometimes called Jacob. 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 people who live in the country of Jacob” 44:5 cn87 rc://*/ta/man/translate/figs-metaphor בְּ֭⁠ךָ צָרֵ֣י⁠נוּ נְנַגֵּ֑חַ בְּ֝⁠שִׁמְ⁠ךָ֗ נָב֥וּס קָמֵֽי⁠נוּ 1 The author is using the words **gore** and **trample** to mean beat down and defeat. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “Through you we beat down our enemies, and by your name we defeat those who rise up against us” 44:5,8 l9n9 rc://*/ta/man/translate/figs-metonymy בְּ֝⁠שִׁמְ⁠ךָ֗ & וְ⁠שִׁמְ⁠ךָ֓ 1 The author is using the term **name** to mean God himself. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “through you … you” 44:5,26 u2c5 rc://*/ta/man/translate/figs-idiom קָמֵֽי⁠נוּ & ק֭וּמָֽ⁠ה 1 Here, **those who rise up against us** is an idiom that means people who attack them. **Rise up** is a phrase that is asking Yahweh to fight for them. If this phrase does not have that meaning in your language, use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “those who attack us … Fight for us” @@ -1658,20 +1658,20 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio 44:15 zda1 rc://*/ta/man/translate/figs-explicit וּ⁠בֹ֖שֶׁת פָּנַ֣⁠י כִּסָּֽתְ⁠נִי 1 The phrase **the same of my face covers has covered me** means that the author is so ashamed that his facial expression shows that he is ashamed. You could include this information if that would be helpful to your readers. Alternate translation: “an expression of shame covers my face” or “people can see by my face that I am ashamed 44:16 p8lw rc://*/ta/man/translate/figs-synecdoche מִ֭⁠קּוֹל מְחָרֵ֣ף וּ⁠מְגַדֵּ֑ף 1 The author is using **voice** to represent people who are speaking. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “from people who reproach and insult me” 44:16 t4vj rc://*/ta/man/translate/figs-doublet מְחָרֵ֣ף וּ⁠מְגַדֵּ֑ף & א֝וֹיֵ֗ב וּ⁠מִתְנַקֵּֽם 1 The terms **reproaching** and **insulting** mean similar things. The terms **enemy** and **a vengeful one* also mean similar things The author may be using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “insulting … a hostile one” -44:17 yz8s rc://*/ta/man/translate/figs-explicit כָּל־זֹ֣את 1 The author assumes that his readers will understand that **All of these things** refers to everything that the author has described since [44:9](../44/09.md). You could include this information if that would be helpful to your readers. Alternate translation: “All of the things I have just spoken about” +44:17 yz8s rc://*/ta/man/translate/figs-explicit כָּל־זֹ֣את 1 The author assumes that his readers will understand that **All of these things** refers to everything that the author has described since [44:9](../44/09.md). You could include this information if that would be helpful to your readers. Alternate translation: “All of the things I have just spoken about” 44:17 sfr6 rc://*/ta/man/translate/figs-parallelism וְ⁠לֹ֣א שְׁכַחֲנ֑וּ⁠ךָ וְ⁠לֹֽא־שִׁ֝קַּ֗רְנוּ בִּ⁠בְרִיתֶֽ⁠ךָ 1 These two phrases mean basically the same thing. Translate them according to the decisions your team has made regarding translating parallelism in Hebrew poetry. See the [book introduction](../front/intro.md) for more information. Alternate translation: “We have not forgotten you, and we likewise have not dealt falsely with your covenant” or “We have not stopped being faithful to you” -44:17–18 u4i2 rc://*/ta/man/translate/figs-doublenegatives וְ⁠לֹ֣א שְׁכַחֲנ֑וּ⁠ךָ וְ⁠לֹֽא־שִׁ֝קַּ֗רְנוּ בִּ⁠בְרִיתֶֽ⁠ךָ & לֹא־נָס֣וֹג אָח֣וֹר לִבֵּ֑⁠נוּ וַ⁠תֵּ֥ט אֲשֻׁרֵ֗י⁠נוּ מִנִּ֥י אָרְחֶֽ⁠ךָ 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and a negative word. Alternate translation: “and we have remembered you, and we have been faithful to your covenant … Our heart has continued to obey you, and our steps have stayed on your way” +44:17-18 u4i2 rc://*/ta/man/translate/figs-doublenegatives וְ⁠לֹ֣א שְׁכַחֲנ֑וּ⁠ךָ וְ⁠לֹֽא־שִׁ֝קַּ֗רְנוּ בִּ⁠בְרִיתֶֽ⁠ךָ & לֹא־נָס֣וֹג אָח֣וֹר לִבֵּ֑⁠נוּ וַ⁠תֵּ֥ט אֲשֻׁרֵ֗י⁠נוּ מִנִּ֥י אָרְחֶֽ⁠ךָ 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and a negative word. Alternate translation: “and we have remembered you, and we have been faithful to your covenant … Our heart has continued to obey you, and our steps have stayed on your way” 44:18 qi6w rc://*/ta/man/translate/figs-parallelism לֹא־נָס֣וֹג אָח֣וֹר לִבֵּ֑⁠נוּ וַ⁠תֵּ֥ט אֲשֻׁרֵ֗י⁠נוּ מִנִּ֥י אָרְחֶֽ⁠ךָ 1 These two phrases mean basically the same thing. Translate them according to the decisions your team has made regarding translating parallelism in Hebrew poetry. See the [book introduction](../front/intro.md) for more information. Alternate translation: “Our heart has not turned back, likewise our steps bent from your ways” or “Our actions have not departed from you” 44:18 tm77 rc://*/ta/man/translate/figs-idiom נָס֣וֹג אָח֣וֹר לִבֵּ֑⁠נוּ 1 Here, **turn back** is an idiom that means to stop obeying Yahweh. If this phrase does not have that meaning in your language, use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “Our heart has not stopped obeying you” 44:18 mf97 rc://*/ta/man/translate/figs-metonymy וַ⁠תֵּ֥ט אֲשֻׁרֵ֗י⁠נוּ מִנִּ֥י אָרְחֶֽ⁠ךָ 1 The author is using the phrase **our steps*** to refer a person's actions during their life. They are using **your way** to refer to Yahweh's commandments as though they were a path that someone might walk on. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “we have acted according to your commandments” 44:18 y5ah rc://*/ta/man/translate/figs-metaphor וַ⁠תֵּ֥ט אֲשֻׁרֵ֗י⁠נוּ מִנִּ֥י אָרְחֶֽ⁠ךָ 1 The author is using the phrase **bent** to mean that their **steps** have turned towards a different direction, just as a piece of metal is bent in a different direction. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “our steps have turned in a different direction from your ways, as a person bends something” -44:18 cq5x rc://*/ta/man/translate/figs-ellipsis וַ⁠תֵּ֥ט אֲשֻׁרֵ֗י⁠נוּ מִנִּ֥י אָרְחֶֽ⁠ךָ 1 The author is leaving 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: “our steps have not bent from your way” +44:18 cq5x rc://*/ta/man/translate/figs-ellipsis וַ⁠תֵּ֥ט אֲשֻׁרֵ֗י⁠נוּ מִנִּ֥י אָרְחֶֽ⁠ךָ 1 The author is leaving 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: “our steps have not bent from your way” 44:19 d4u4 rc://*/ta/man/translate/figs-metaphor כִּ֣י דִ֭כִּיתָ⁠נוּ בִּ⁠מְק֣וֹם תַּנִּ֑ים 1 The author is using the phrase **crushed** to mean destroyed in battle. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “You have destroyed us as easily as someone crushes a fragile object” 44:19 cwm0 rc://*/ta/man/translate/figs-metonymy בִּ⁠מְק֣וֹם תַּנִּ֑ים 1 The author is using the term **place of jackals** to mean a desert place where wild animals such as jackals live. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “in a desert place where jackals live” -44:19 dfs9 בְ⁠צַלְמָֽוֶת 1 Here, the phrase **extreme darkness** could mean (1) a place that is very dark and has no light, or (2) the place where people go after they die which has no light. -44:20–21 k5hu rc://*/ta/man/translate/figs-hypo אִם־שָׁ֭כַחְנוּ שֵׁ֣ם אֱלֹהֵ֑י⁠נוּ וַ⁠נִּפְרֹ֥שׂ כַּ֝פֵּ֗י⁠נוּ לְ⁠אֵ֣ל זָֽר & הֲ⁠לֹ֣א אֱ֭לֹהִים יַֽחֲקָר־זֹ֑את 1 The author uses this expression to introduce an imaginary situation to help explain how he and the rest of the people have not stopped worshiping Yahweh. Use a natural method in your language for introducing an imaginary situation. Alternate translation: “Suppose that we had forgotten the name of our God and spread our hands to a foreign god, would not God have known this” (See: [[rc://en/ta/man/translate/figs-hypo]]) -44:20–21 a4j5 rc://*/ta/man/translate/figs-123person שֵׁ֣ם אֱלֹהֵ֑י⁠נוּ 1 The author is using the term **name** to mean Yahweh himself. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “our God” -44:20–21 ljaf rc://*/ta/man/translate/figs-123person שֵׁ֣ם אֱלֹהֵ֑י⁠נוּ & אֱ֭לֹהִים 1 The author is speaking about God in the third person even though he is talking directly to him. If this would not be natural in your language, you could use the second person form. Alternate translation: “your name, O God … you” +44:19 dfs9 בְ⁠צַלְמָֽוֶת 1 Here, the phrase **extreme darkness** could mean (1) a place that is very dark and has no light, or (2) the place where people go after they die which has no light. +44:20-21 k5hu rc://*/ta/man/translate/figs-hypo אִם־שָׁ֭כַחְנוּ שֵׁ֣ם אֱלֹהֵ֑י⁠נוּ וַ⁠נִּפְרֹ֥שׂ כַּ֝פֵּ֗י⁠נוּ לְ⁠אֵ֣ל זָֽר & הֲ⁠לֹ֣א אֱ֭לֹהִים יַֽחֲקָר־זֹ֑את 1 The author uses this expression to introduce an imaginary situation to help explain how he and the rest of the people have not stopped worshiping Yahweh. Use a natural method in your language for introducing an imaginary situation. Alternate translation: “Suppose that we had forgotten the name of our God and spread our hands to a foreign god, would not God have known this” (See: [[rc://en/ta/man/translate/figs-hypo]]) +44:20-21 a4j5 rc://*/ta/man/translate/figs-123person שֵׁ֣ם אֱלֹהֵ֑י⁠נוּ 1 The author is using the term **name** to mean Yahweh himself. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “our God” +44:20-21 ljaf rc://*/ta/man/translate/figs-123person שֵׁ֣ם אֱלֹהֵ֑י⁠נוּ & אֱ֭לֹהִים 1 The author is speaking about God in the third person even though he is talking directly to him. If this would not be natural in your language, you could use the second person form. Alternate translation: “your name, O God … you” 44:20 g9jv rc://*/ta/man/translate/translate-symaction וַ⁠נִּפְרֹ֥שׂ כַּ֝פֵּ֗י⁠נוּ 1 The author speaks about **spreading out our hands** as a symbolic action to speak about worshipping a god. 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 worshipped” 44:21 rv5k rc://*/ta/man/translate/figs-rquestion הֲ⁠לֹ֣א אֱ֭לֹהִים יַֽחֲקָר־זֹ֑את 1 The author is using the question form to challenge Yahweh. 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: “Surely God would have known this” 44:21 jnhn rc://*/ta/man/translate/grammar-connect-logic-result כִּֽי 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: “This is because” @@ -1740,7 +1740,7 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio 45:14 ji2m rc://*/ta/man/translate/figs-activepassive the virgins, her companions who follow her, will be brought to you 1 Here the word “you” refers to the king. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “people will bring to you the virgins, her companions who follow her” 45:15 j9m5 rc://*/ta/man/translate/figs-personification They will be led by gladness and rejoicing 1 This phrase describes “gladness and rejoicing” as a person who leads others to celebrate. 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: “Gladness and rejoicing will lead them” or “They will proceed with gladness and rejoicing” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) 45:15 jxe5 rc://*/ta/man/translate/figs-doublet gladness and rejoicing 1 These two words mean basically the same thing and emphasize the intensity of gladness. Alternate translation: “great gladness” -45:16 x1cw Connecting Statement: 1 # Connecting Statement:\n\nThe writer continues to address the king. +45:16 x1cw Connecting Statement: 0 # Connecting Statement:\n\nThe writer continues to address the king. 45:16 jy9e In the place of your fathers will be your children 1 This means that the king’s sons will replace him as king, just as he replaced his ancestors as king. 45:16 wu3k rc://*/ta/man/translate/figs-hyperbole you will make princes in all the earth 1 The phrase “in all the earth” is an exaggeration to emphasize that they will rule over many nations. Alternate translation: “you will make rulers over many nations” 45:17 n62l rc://*/ta/man/translate/figs-metonymy I will make your name to be remembered in all generations 1 Here the word “I” refers to the writer. The word “name” refers to the king’s character and reputation. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “I will cause people in every generation to know about your greatness” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -1959,7 +1959,7 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio 52:2 yc5s a sharp razor 1 a sharp blade 52:2 hlt7 rc://*/ta/man/translate/figs-simile Your tongue plans destruction like a sharp razor, working deceitfully 1 Here the tongue is compared to a sharp razor which is capable of causing great harm. Alternate translation: “Your tongue harms people like a sharp razor does, when you plan destruction and deceive others” 52:2 mc21 rc://*/ta/man/translate/figs-synecdoche Your tongue 1 Here “your tongue” refers to the person David is speaking to. Alternate translation: “You” -52:3 n4c1 Connecting Statement: 1 # Connecting Statement:\n\nDavid continues speaking to the “mighty man” of [Psalms 5:1](../005/001.md) +52:3 n4c1 Connecting Statement: 0 # Connecting Statement:\n\nDavid continues speaking to the “mighty man” of [Psalms 5:1](../005/001.md) 52:3 u7f1 lying rather than speaking righteousness 1 Alternate translation: “you love lying more than speaking what is right” 52:4 c8a7 rc://*/ta/man/translate/figs-metaphor words that devour others 1 Here words that harm others are spoken of as if they were animals that devour people. Alternate translation: “words that harm others” 52:4 brj2 rc://*/ta/man/translate/figs-synecdoche you deceitful tongue 1 This refers to the person the author is speaking to. Alternate translation: “you speaker of deceit” or “you liar” @@ -2221,7 +2221,7 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio 60:1 uk1f rc://*/ta/man/translate/translate-numbers twelve thousand Edomites 1 “12,000 Edomites” 60:1 jey3 rc://*/ta/man/translate/figs-metaphor you have cast us off 1 God’s rejecting people is spoken of as if he had thrown them away. Alternate translation: “you have rejected us” 60:1 tsh1 rc://*/ta/man/translate/figs-metonymy you have broken through our defenses 1 God’s allowing Israel’s enemies to break through their defenses is spoken of as God himself had done it. Alternate translation: “you have allowed our enemies to break through our defenses” -60:2 cda8 Connecting Statement: 1 # Connecting Statement:\n\nThe psalmist continues speaking to God. +60:2 cda8 Connecting Statement: 0 # Connecting Statement:\n\nThe psalmist continues speaking to God. 60:2 rmg6 rc://*/ta/man/translate/figs-metaphor You have made the land tremble; you have torn it apart 1 The psalmist speaks of the disaster in his country as if it were an earthquake. 60:2 qsa7 rc://*/ta/man/translate/figs-metaphor heal its fissures 1 Making the people strong again is spoken of as repairing the fissures in the ground or walls. 60:2 n526 fissures 1 large cracks in the ground or walls @@ -2730,135 +2730,135 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio 73:intro t2n1 0 # Psalm 073 General Notes\n\n## Type of psalm\n\nPsalm 73 is a wisdom psalm. It explains the problem of wicked people who seem to prosper. (See: [[rc://*/tw/dict/bible/kt/wise]] and [[rc://*/tw/dict/bible/kt/evil]])\n\n## Outline:\n\n- Superscription: "A psalm of Asaph"\n- verse 1 Affirmation that God is good to the righteous\n- verses 2–12 The psalmist recounts his experience of seeing wicked people prosper and being envious of them \n- verses 13–14 The psalmist recounts that he felt he had lived righteously in vain because the result was that he suffered daily\n- verse 15 The psalmist decides not to speak his thoughts out loud \n- verse 16 The psalmist struggles to understand why wicked people seem to prosper and he suffers\n- verses 17-20 The psalmist goes to the sanctuary of God and understands what will happen to wicked people in the future\n- verses 21-22 The psalmist admits he was wrong to think the way he did\n- verses 23-26 The psalmist’s thoughts about the benefits of living righteously\n- verses 27-28 The psalmist’s final thoughts \n\n\n## Special concepts in this chapter\n\n### Evil people\n\nSometimes it seems that wicked people have no problems and that they live an easy and problem free life. Despite this, wicked people will eventually perish (verses 18-19 and 27). In contrast, righteous people have the benefit of always having God’s presence with them during their life on earth (verse 23), God guiding them during their life on earth (verse 24a), and being with God in “glory” after they die. (See: [[rc://*/tw/dict/bible/kt/righteous]])\n\n### Psalms by Asaph\n\nThere are twelve psalms attributed to Asaph; the first one is Psalm 50, which is in Book Two, and the other eleven (Psalm 73–83) are at the beginning of Book Three. 73:1 ns5l מִזְמ֗וֹר לְ⁠אָ֫סָ֥ף 1 This phrase is the superscription to this psalm. Format it in the way that you have decided to format all of the superscriptions in the book of Psalms. 73:1 r1x9 rc://*/ta/man/translate/figs-exclamations אַ֤ךְ 1 The author uses the word **Surely** to emphasize the truth of what follows. Use a natural form in your language for expressing this emphasis. -73:1 lvkt לְ⁠יִשְׂרָאֵ֥ל 1 Alternate translation: “to the people who belong to the nation of Isreal” -73:1 gmac rc://*/ta/man/translate/figs-metaphor לְ⁠בָרֵ֥י לֵבָֽב 1 Here, the author speaks of the **heart** of righteous people as being **pure** by which he means that their hearts are not blemished by wrong and sinful thoughts in contrast to having a **heart** is impure because of sinful thoughts and motives and therefore morally dirty. What the author means by **pure** here is that the person’s **heart** is “morally pure.” If it would be helpful in your language, you could state the meaning plainly or use an equivalent expression. Alternate translation: “the ones who think about and want what is pleasing to God” or “to those with a morally pure heart” -73:1 vixo rc://*/ta/man/translate/figs-metonymy לְ⁠בָרֵ֥י לֵבָֽב 1 In Jewish culture people considered the **heart** to be the center of a persons thoughts and feelings and here, the **heart** represents the intentions, thoughts and desires of a person. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “to those who think about and want what is pure” or “to those with a pure mind” or “to those with pure thoughts” +73:1 lvkt לְ⁠יִשְׂרָאֵ֥ל 1 Alternate translation: “to the people who belong to the nation of Isreal” +73:1 gmac rc://*/ta/man/translate/figs-metaphor לְ⁠בָרֵ֥י לֵבָֽב 1 Here, the author speaks of the **heart** of righteous people as being **pure** by which he means that their hearts are not blemished by wrong and sinful thoughts in contrast to having a **heart** is impure because of sinful thoughts and motives and therefore morally dirty. What the author means by **pure** here is that the person’s **heart** is “morally pure.” If it would be helpful in your language, you could state the meaning plainly or use an equivalent expression. Alternate translation: “the ones who think about and want what is pleasing to God” or “to those with a morally pure heart” +73:1 vixo rc://*/ta/man/translate/figs-metonymy לְ⁠בָרֵ֥י לֵבָֽב 1 In Jewish culture people considered the **heart** to be the center of a persons thoughts and feelings and here, the **heart** represents the intentions, thoughts and desires of a person. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “to those who think about and want what is pure” or “to those with a pure mind” or “to those with pure thoughts” 73:2 bq59 rc://*/ta/man/translate/figs-metaphor כִּ֭⁠מְעַט נָטָ֣יוּ רַגְלָ֑⁠י כְּ֝⁠אַ֗יִן שֻׁפְּכ֥וּ אֲשֻׁרָֽ⁠י 1 Here, **my feet** and **my steps** represent the Psalmist himself and the phrases **slipped** and **slide out** refer to abandoning doing what pleases God and instead choosing to sin. If it would be helpful in your language, you could express the meaning with an equivalent metaphor or use a simile. Alternately, you could state the meaning plainly. Alternate translation: “I was tempted to stop obeying God. It was as if my feet almost slipped and as if my steps were almost caused to slide out from under me” or “I almost stopped trusting in God; I was almost guilty of sinning against him” -73:2 nz6r rc://*/ta/man/translate/figs-parallelism כִּ֭⁠מְעַט נָטָ֣יוּ רַגְלָ֑⁠י כְּ֝⁠אַ֗יִן שֻׁפְּכ֥וּ אֲשֻׁרָֽ⁠י 1 The phrase **my feet almost slipped** and the phrase **my steps almost were caused to slide out from under me** mean basically the same thing. The Psalmist says the same thing twice for emphasis and poetic effect. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “my feet almost slipped” or “my feet almost slid out from under me” -73:2 gfpo rc://*/ta/man/translate/figs-activepassive כְּ֝⁠אַ֗יִן שֻׁפְּכ֥וּ אֲשֻׁרָֽ⁠י 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 following verse implies that the Psalmist caused his own **steps** to almost **slide out** from under him when he looked at the “prosperity of the wicked” and did not also immediately go into “God’s sanctuary” so that he could “understand” the final “fate” of the wicked (see Psalm 73:17). Alternate translation: “I almost caused my steps to slide out from under me” -73:3 joi8 rc://*/ta/man/translate/grammar-connect-words-phrases כִּֽי 1 Here, the word **because** indicates that what follows it in this verse is the reason for what precedes it in [73:2](../73/02.md)). Use a natural form for indicating this relationship. Alternate translation: “for” -73:3 vfwj rc://*/ta/man/translate/grammar-connect-logic-result קִ֭נֵּאתִי בַּֽ⁠הוֹלְלִ֑ים שְׁל֖וֹם רְשָׁעִ֣ים אֶרְאֶֽה 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: “when I saw the prosperity of the wicked, I was envious of the arrogant” +73:2 nz6r rc://*/ta/man/translate/figs-parallelism כִּ֭⁠מְעַט נָטָ֣יוּ רַגְלָ֑⁠י כְּ֝⁠אַ֗יִן שֻׁפְּכ֥וּ אֲשֻׁרָֽ⁠י 1 The phrase **my feet almost slipped** and the phrase **my steps almost were caused to slide out from under me** mean basically the same thing. The Psalmist says the same thing twice for emphasis and poetic effect. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “my feet almost slipped” or “my feet almost slid out from under me” +73:2 gfpo rc://*/ta/man/translate/figs-activepassive כְּ֝⁠אַ֗יִן שֻׁפְּכ֥וּ אֲשֻׁרָֽ⁠י 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 following verse implies that the Psalmist caused his own **steps** to almost **slide out** from under him when he looked at the “prosperity of the wicked” and did not also immediately go into “God’s sanctuary” so that he could “understand” the final “fate” of the wicked (see Psalm 73:17). Alternate translation: “I almost caused my steps to slide out from under me” +73:3 joi8 rc://*/ta/man/translate/grammar-connect-words-phrases כִּֽי 1 Here, the word **because** indicates that what follows it in this verse is the reason for what precedes it in [73:2](../73/02.md)). Use a natural form for indicating this relationship. Alternate translation: “for” +73:3 vfwj rc://*/ta/man/translate/grammar-connect-logic-result קִ֭נֵּאתִי בַּֽ⁠הוֹלְלִ֑ים שְׁל֖וֹם רְשָׁעִ֣ים אֶרְאֶֽה 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: “when I saw the prosperity of the wicked, I was envious of the arrogant” 71:1 bmtl rc://*/ta/man/translate/figs-exclamations אַ֤ךְ 1 The author is using the word **surely** to emphasize what he says next. Use a natural form in your language to express this emphasis. -73:3 jit7 rc://*/ta/man/translate/figs-nominaladj בַּֽ⁠הוֹלְלִ֑ים שְׁל֖וֹם רְשָׁעִ֣ים אֶרְאֶֽה 1 The Psalmist is using the adjectives **arrogant** and **wicked** as nouns in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate these words with a noun phrase. Alternate translation: “of arrogant people when I saw the prosperity of wicked people” or “of the people who are arrogant when I saw the prosperity of the people who are wicked” +73:3 jit7 rc://*/ta/man/translate/figs-nominaladj בַּֽ⁠הוֹלְלִ֑ים שְׁל֖וֹם רְשָׁעִ֣ים אֶרְאֶֽה 1 The Psalmist is using the adjectives **arrogant** and **wicked** as nouns in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate these words with a noun phrase. Alternate translation: “of arrogant people when I saw the prosperity of wicked people” or “of the people who are arrogant when I saw the prosperity of the people who are wicked” 73:3 k8tb rc://*/ta/man/translate/figs-abstractnouns שְׁל֖וֹם רְשָׁעִ֣ים אֶרְאֶֽה 1 If your language does not use an abstract noun for the idea of **prosperity**, you could express the same idea with a verb such as “prospered” as modeled by the UST, or you could express the idea in some other way that is natural in your language. -73:4 czr7 rc://*/ta/man/translate/figs-metaphor חַרְצֻבּ֥וֹת 1 The word the ULT translates as **ropes** refers to **ropes** or “bonds” that constrain a person. Here, the author is speaking of struggles or pains as if they were **ropes** or “bonds” that constrain a person. If it would be helpful in your language, you could express the meaning with an equivalent expression or you could state the meaning plainly. Alternate translation: “struggles” or “emotional pains” or “pains” -73:4 i1yu rc://*/ta/man/translate/figs-explicit לְ⁠מוֹתָ֗⁠ם 1 The word the ULT translates as **until their death** could refer to: (1) the time before the **death** of wicked people in which case you can use the ULT as a model. (2) the time at which wicked people die. Alternate translation: “in their death” or “at their death” -73:5 koji rc://*/ta/man/translate/figs-abstractnouns בַּ⁠עֲמַ֣ל אֱנ֣וֹשׁ אֵינֵ֑⁠מוֹ 1 If your language does not use an abstract noun for the idea of **trouble**, you could express the same idea with a verb or in some other way that is natural in your language. Alternate translation: “They do not have to experience difficult things like the rest of man” or “They do not suffer the way other men do” -73:5 ct2q rc://*/ta/man/translate/grammar-collectivenouns אֱנ֣וֹשׁ & וְ⁠עִם־אָ֝דָ֗ם לֹ֣א יְנֻגָּֽעוּ 1 In this verse, the word **man** is singular in form, but it refers to all human beings as a group (and includes both men and women). If it would be helpful in your language, you could say this plainly. Alternate translation: “people … and with other people” or “other people … and they are not afflicted ike everyone else” -73:5 j4nw rc://*/ta/man/translate/figs-activepassive וְ⁠עִם־אָ֝דָ֗ם לֹ֣א יְנֻגָּֽעוּ 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 “God” did it. Alternate translation: “and God does not afflict them like he does the rest of man” or “and God does not afflict them like he does everyone else” -73:6 v8ki rc://*/ta/man/translate/grammar-connect-logic-result לָ֭⁠כֵן 1 Here, the word **Therefore** introduces the result of [73:4-5](../73/04.md). You can use a natural word or phrase in your language to express this relationship. Alternate translation: “As a result” -73:6 r8m8 rc://*/ta/man/translate/figs-metaphor עֲנָקַ֣תְ⁠מוֹ גַאֲוָ֑ה 1 The author is speaking of **pride** as if it were a **necklace** that wicked people wear around their neck. 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: “they wear pride like a necklace” or “pride is like a necklace which they flaunt” +73:4 czr7 rc://*/ta/man/translate/figs-metaphor חַרְצֻבּ֥וֹת 1 The word the ULT translates as **ropes** refers to **ropes** or “bonds” that constrain a person. Here, the author is speaking of struggles or pains as if they were **ropes** or “bonds” that constrain a person. If it would be helpful in your language, you could express the meaning with an equivalent expression or you could state the meaning plainly. Alternate translation: “struggles” or “emotional pains” or “pains” +73:4 i1yu rc://*/ta/man/translate/figs-explicit לְ⁠מוֹתָ֗⁠ם 1 The word the ULT translates as **until their death** could refer to: (1) the time before the **death** of wicked people in which case you can use the ULT as a model. (2) the time at which wicked people die. Alternate translation: “in their death” or “at their death” +73:5 koji rc://*/ta/man/translate/figs-abstractnouns בַּ⁠עֲמַ֣ל אֱנ֣וֹשׁ אֵינֵ֑⁠מוֹ 1 If your language does not use an abstract noun for the idea of **trouble**, you could express the same idea with a verb or in some other way that is natural in your language. Alternate translation: “They do not have to experience difficult things like the rest of man” or “They do not suffer the way other men do” +73:5 ct2q rc://*/ta/man/translate/grammar-collectivenouns אֱנ֣וֹשׁ & וְ⁠עִם־אָ֝דָ֗ם לֹ֣א יְנֻגָּֽעוּ 1 In this verse, the word **man** is singular in form, but it refers to all human beings as a group (and includes both men and women). If it would be helpful in your language, you could say this plainly. Alternate translation: “people … and with other people” or “other people … and they are not afflicted ike everyone else” +73:5 j4nw rc://*/ta/man/translate/figs-activepassive וְ⁠עִם־אָ֝דָ֗ם לֹ֣א יְנֻגָּֽעוּ 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 “God” did it. Alternate translation: “and God does not afflict them like he does the rest of man” or “and God does not afflict them like he does everyone else” +73:6 v8ki rc://*/ta/man/translate/grammar-connect-logic-result לָ֭⁠כֵן 1 Here, the word **Therefore** introduces the result of [73:4-5](../73/04.md). You can use a natural word or phrase in your language to express this relationship. Alternate translation: “As a result” +73:6 r8m8 rc://*/ta/man/translate/figs-metaphor עֲנָקַ֣תְ⁠מוֹ גַאֲוָ֑ה 1 The author is speaking of **pride** as if it were a **necklace** that wicked people wear around their neck. 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: “they wear pride like a necklace” or “pride is like a necklace which they flaunt” 73:6 lfxp rc://*/ta/man/translate/figs-abstractnouns עֲנָקַ֣תְ⁠מוֹ גַאֲוָ֑ה 1 If your language does not use an abstract noun for the idea of **pride**, you could express the same idea with an adverb or adjective or in some other way that is natural in your language. Alternate translation: “they act pridefully for all to see like someone who wears a necklace that they want everyone to see” or “they unashamedly act proud in front of everyone like a person wearing a necklace that they want everyone to see” 73:6 scs1 rc://*/ta/man/translate/translate-unknown עֲנָקַ֣תְ⁠מוֹ 1 A **necklace** is a type of jewelry worn around the neck in order to adorn the body and make a person look more attractive. If your readers would not be familiar with necklaces, you could use the name of something similar in your area worn around the neck for the purpose of looking nice or you could use a more general term. Alternately, if you are using footnotes, you could make a footnote explaining what a **necklace** is. Alternate translation: “a neck ornament for them” 73:6 c2uh rc://*/ta/man/translate/figs-metaphor יַעֲטָף־שִׁ֝֗ית חָמָ֥ס לָֽ⁠מוֹ 1 The author is speaking of **violence** as it were a **garment** that people wear. 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: “violence covers them like a garment” or “violence covers them like clothing” -73:6 ijmz rc://*/ta/man/translate/figs-abstractnouns יַעֲטָף־שִׁ֝֗ית חָמָ֥ס לָֽ⁠מוֹ 1 If your language does not use an abstract noun for the idea of **violence**, you could express the same idea with an adjective or in some other way that is natural in your language. Alternate translation: “they are proud of their violent actions and display them openly, like a person who wears a garment for all to see” -73:7 ttd1 יָ֭צָא מֵ⁠חֵ֣לֶב עֵינֵ֑⁠מוֹ 1 Alternate translation: “Their eyes bulge out from their fat faces” -73:7 trsb rc://*/ta/man/translate/figs-abstractnouns עָ֝בְר֗וּ מַשְׂכִּיּ֥וֹת לֵבָֽב 1 If your language does not use an abstract noun for the idea of **imaginations**, you could express the same idea with a verb or in some other way that is natural in your language. Alternate translation: “they are constantly imagining evil things in their hearts” or “they are constantly thinking about evil things in their hearts” +73:6 ijmz rc://*/ta/man/translate/figs-abstractnouns יַעֲטָף־שִׁ֝֗ית חָמָ֥ס לָֽ⁠מוֹ 1 If your language does not use an abstract noun for the idea of **violence**, you could express the same idea with an adjective or in some other way that is natural in your language. Alternate translation: “they are proud of their violent actions and display them openly, like a person who wears a garment for all to see” +73:7 ttd1 יָ֭צָא מֵ⁠חֵ֣לֶב עֵינֵ֑⁠מוֹ 1 Alternate translation: “Their eyes bulge out from their fat faces” +73:7 trsb rc://*/ta/man/translate/figs-abstractnouns עָ֝בְר֗וּ מַשְׂכִּיּ֥וֹת לֵבָֽב 1 If your language does not use an abstract noun for the idea of **imaginations**, you could express the same idea with a verb or in some other way that is natural in your language. Alternate translation: “they are constantly imagining evil things in their hearts” or “they are constantly thinking about evil things in their hearts” 73:7 l8fr rc://*/ta/man/translate/figs-metaphor עָ֝בְר֗וּ מַשְׂכִּיּ֥וֹת לֵבָֽב 1 Here, the author speaks of the **heart** of a wicked person as if it were a container that could overflow with evil **imaginations** (thoughts). If it would help your readers, you could express the meaning using an equivalent expression or you could express the meaning using plain language. Alternate translation: “their heart is constantly thinking of evil things to do” or “their heart is constantly imagining evil thoughts” -73:7 vux4 rc://*/ta/man/translate/figs-metonymy עָ֝בְר֗וּ מַשְׂכִּיּ֥וֹת לֵבָֽב 1 The author is describing the mind of wicked people by association with their **heart**, which is where a persons thoughts and intentions were viewed as coming from in Jewish culture. If your readers would not understand this, you could use plain language or use the body part that your culture considers to be the source of human’s thoughts and intentions. Alternate translation: “they constantly think of evil things to do” or “the imaginations of their inner being overflow” -73:8 fmq4 rc://*/ta/man/translate/figs-abstractnouns וִ⁠ידַבְּר֣וּ בְ⁠רָ֣ע עֹ֑שֶׁק 1 If your language does not use an abstract noun for the ideas of **evil** and **oppression**, you could express these same ideas with an adverb or a verb or in some other way that is natural in your language. Alternate translation: “and wickedly speak about oppressing people” +73:7 vux4 rc://*/ta/man/translate/figs-metonymy עָ֝בְר֗וּ מַשְׂכִּיּ֥וֹת לֵבָֽב 1 The author is describing the mind of wicked people by association with their **heart**, which is where a persons thoughts and intentions were viewed as coming from in Jewish culture. If your readers would not understand this, you could use plain language or use the body part that your culture considers to be the source of human’s thoughts and intentions. Alternate translation: “they constantly think of evil things to do” or “the imaginations of their inner being overflow” +73:8 fmq4 rc://*/ta/man/translate/figs-abstractnouns וִ⁠ידַבְּר֣וּ בְ⁠רָ֣ע עֹ֑שֶׁק 1 If your language does not use an abstract noun for the ideas of **evil** and **oppression**, you could express these same ideas with an adverb or a verb or in some other way that is natural in your language. Alternate translation: “and wickedly speak about oppressing people” 73:8 xg5i rc://*/ta/man/translate/figs-explicit מִ⁠מָּר֥וֹם יְדַבֵּֽרוּ 1 The phrase **they speak from an elevated place** means “they speak arrogantly.” If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “they speak arrogantly” 73:9 b91p rc://*/ta/man/translate/figs-metonymy שַׁתּ֣וּ בַ⁠שָּׁמַ֣יִם פִּי⁠הֶ֑ם וּ֝⁠לְשׁוֹנָ֗⁠ם תִּֽהֲלַ֥ךְ בָּ⁠אָֽרֶץ 1 The author is describing the speech of wicked people by association with their **mouth** and their **tongue**, because their speech comes from their **mouth** and they speak with their **tongue**. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “” -73:9 zv4q rc://*/ta/man/translate/figs-metonymy שַׁתּ֣וּ בַ⁠שָּׁמַ֣יִם פִּי⁠הֶ֑ם 1 The word the ULT translates as **in the heavens** could be translated as: (1) **in the heavens** as modeled by the ULT in which case the author is describing the role or authority of God by association with the **heavens**. Alternate translation: “They talk with their mouth as if they are God who is in heaven” or “They talk as if they are in the position of God” (2) “against the heavens” in which case the author is describing God by association with the **heavens**. Alternate translation: “They set their mouth against the heavens” or “They set their mouth against God” -73:9 zxvj rc://*/ta/man/translate/figs-metaphor וּ֝⁠לְשׁוֹנָ֗⁠ם תִּֽהֲלַ֥ךְ בָּ⁠אָֽרֶץ 1 The author is speaking of the **tongue** (words or speech) of wicked people as if it could go **through the earth**. What he means is that these wicked people go about talking wickedly (and bragging) as they live their daily lives on **earth** and proudly act as if they are not accountable to God. If it would be helpful in your language, you could use an equivalent expression, or you could state the meaning plainly. Alternate translation: “and they constantly talk wickedly with their tongues as if they rule the earth” or “and they walk to and fro talking wickedly” +73:9 zv4q rc://*/ta/man/translate/figs-metonymy שַׁתּ֣וּ בַ⁠שָּׁמַ֣יִם פִּי⁠הֶ֑ם 1 The word the ULT translates as **in the heavens** could be translated as: (1) **in the heavens** as modeled by the ULT in which case the author is describing the role or authority of God by association with the **heavens**. Alternate translation: “They talk with their mouth as if they are God who is in heaven” or “They talk as if they are in the position of God” (2) “against the heavens” in which case the author is describing God by association with the **heavens**. Alternate translation: “They set their mouth against the heavens” or “They set their mouth against God” +73:9 zxvj rc://*/ta/man/translate/figs-metaphor וּ֝⁠לְשׁוֹנָ֗⁠ם תִּֽהֲלַ֥ךְ בָּ⁠אָֽרֶץ 1 The author is speaking of the **tongue** (words or speech) of wicked people as if it could go **through the earth**. What he means is that these wicked people go about talking wickedly (and bragging) as they live their daily lives on **earth** and proudly act as if they are not accountable to God. If it would be helpful in your language, you could use an equivalent expression, or you could state the meaning plainly. Alternate translation: “and they constantly talk wickedly with their tongues as if they rule the earth” or “and they walk to and fro talking wickedly” 73:10 ack4 his people turn to them 1 This could mean: (1) “God’s people love the wicked people” or (2) “the wicked people return to this place” -73:10 f9zy rc://*/ta/man/translate/figs-activepassive וּ⁠מֵ֥י מָ֝לֵ֗א יִמָּ֥צוּ לָֽ⁠מוֹ 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, implies that God’s **people** did it. Alternate translation: “and they drain the waters of a full cup” -73:10 iwws rc://*/ta/man/translate/figs-metaphor וּ⁠מֵ֥י מָ֝לֵ֗א יִמָּ֥צוּ לָֽ⁠מוֹ 1 The author is speaking of **** as if they were ****. 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: “” +73:10 f9zy rc://*/ta/man/translate/figs-activepassive וּ⁠מֵ֥י מָ֝לֵ֗א יִמָּ֥צוּ לָֽ⁠מוֹ 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, implies that God’s **people** did it. Alternate translation: “and they drain the waters of a full cup” +73:10 iwws rc://*/ta/man/translate/figs-metaphor וּ⁠מֵ֥י מָ֝לֵ֗א יִמָּ֥צוּ לָֽ⁠מוֹ 1 The author is speaking of **** as if they were ****. 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: “” 73:10 k4em abundant waters are drained out 1 This could mean: (1) “God’s people listen gladly to the words of the wicked people” or (2) “the wicked people have plenty of food to eat and wine to drink” -73:11 k4v1 rc://*/ta/man/translate/figs-parallelism אֵיכָ֥ה יָדַֽע־אֵ֑ל וְ⁠יֵ֖שׁ דֵּעָ֣ה בְ⁠עֶלְיֽוֹן 1 The phrase **How does God know** and the phrase **is there knowledge in the Most High** mean basically the same thing. The second phrase emphasizes the meaning of the first by repeating the same idea with different words. 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 repeating the same idea might confuse your readers, you could combine the phrases into one. Alternate translation: “How does God know?” or “Does God have knowledge?” -73:11 vf4y rc://*/ta/man/translate/figs-explicit וְֽ⁠אָמְר֗וּ 1 Here, the word **they** could refer to: (1) wicked people. Alternate translation: “And wicked people say” or “And the wicked say” (2) people who are righteous and obey God. Alternate translation: “And righteous people say” or “And godly people say” -73:11 iqv8 rc://*/ta/man/translate/figs-rquestion אֵיכָ֥ה יָדַֽע־אֵ֑ל וְ⁠יֵ֖שׁ דֵּעָ֣ה בְ⁠עֶלְיֽוֹן 1 Here, wicked people are not asking for information, but are using the question form to express that they do not think God knows about the evil things they do and/or does not care about the evil things they do. 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: “Surely God does not know what we are doing! Surely the Most High has no knowledge of it!” or “Surely God does not care about we are doing! Surely what we are doing does not matter to the Most High!” +73:11 k4v1 rc://*/ta/man/translate/figs-parallelism אֵיכָ֥ה יָדַֽע־אֵ֑ל וְ⁠יֵ֖שׁ דֵּעָ֣ה בְ⁠עֶלְיֽוֹן 1 The phrase **How does God know** and the phrase **is there knowledge in the Most High** mean basically the same thing. The second phrase emphasizes the meaning of the first by repeating the same idea with different words. 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 repeating the same idea might confuse your readers, you could combine the phrases into one. Alternate translation: “How does God know?” or “Does God have knowledge?” +73:11 vf4y rc://*/ta/man/translate/figs-explicit וְֽ⁠אָמְר֗וּ 1 Here, the word **they** could refer to: (1) wicked people. Alternate translation: “And wicked people say” or “And the wicked say” (2) people who are righteous and obey God. Alternate translation: “And righteous people say” or “And godly people say” +73:11 iqv8 rc://*/ta/man/translate/figs-rquestion אֵיכָ֥ה יָדַֽע־אֵ֑ל וְ⁠יֵ֖שׁ דֵּעָ֣ה בְ⁠עֶלְיֽוֹן 1 Here, wicked people are not asking for information, but are using the question form to express that they do not think God knows about the evil things they do and/or does not care about the evil things they do. 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: “Surely God does not know what we are doing! Surely the Most High has no knowledge of it!” or “Surely God does not care about we are doing! Surely what we are doing does not matter to the Most High!” 73:11 af0h rc://*/ta/man/translate/writing-quotations אֵיכָ֥ה יָדַֽע־אֵ֑ל וְ⁠יֵ֖שׁ דֵּעָ֣ה בְ⁠עֶלְיֽוֹן 1 This portion of this verse is a quotation of what the wicked people said or thought to themselves. If it would be helpful in your language, you could indicate this with quotation marks (as the ULT does) or with whatever other punctuation or convention your language uses to indicate a quotation. -73:11 kw4l rc://*/ta/man/translate/translate-names בְ⁠עֶלְיֽוֹן 1 Here, **Most High** is a name for God. The ULT indicates that this phrase is a name for God by capitalizing it. Use a natural way in your language to indicate that this is a name or title for God. -73:12 scy1 rc://*/ta/man/translate/figs-exclamations הִנֵּה 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. Alternate translation: “See” -73:12 alx4 rc://*/ta/man/translate/figs-nominaladj רְשָׁעִ֑ים 1 The Psalmist is using the adjective **wicked** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this word with a noun phrase. See how you translated the phrase **the wicked** in [73:3](../73/03.md). Alternate translation: “wicked ones” -73:12 neud rc://*/ta/man/translate/figs-abstractnouns וְ⁠שַׁלְוֵ֥י ע֝וֹלָ֗ם 1 If your language does not use an abstract noun for the idea of **ease**, you could express the same idea with an adjective such as **comfortable** or **or carefree** or in some other way that is natural in your language. Alternate translation: “they are always comfortable” or “they are always carefree” -73:12 xwja rc://*/ta/man/translate/figs-abstractnouns הִשְׂגּוּ־חָֽיִל 1 If your language does not use an abstract noun for the idea of **wealth**, you could express the same idea with an adjective such as “wealthy” or in some other way that is natural in your language. Alternate translation: “they become increasingly wealthy” -73:13 m4jl rc://*/ta/man/translate/figs-exclamations אַךְ 1 Here, the author uses the word **Surely** to emphasize his strong thoughts and feelings about the certainty of what he states in the remainder of this verse. Use a natural form in your language for expressing this emphasis. (In [73:1](../73/01.md) the author said that “God is good..to those with a pure heart” and later in this chapter the author says he was mistaken to think and the way he did in this verse so the word **Surely** does not mean that what follows the word **Surely** in this verse is true. In 73:2-14 the author is expressing his experience and thoughts during a particular period of time. In 73:1 and 73:17-28 the author gives his final conclusion.) Alternate translation: “Certainly” +73:11 kw4l rc://*/ta/man/translate/translate-names בְ⁠עֶלְיֽוֹן 1 Here, **Most High** is a name for God. The ULT indicates that this phrase is a name for God by capitalizing it. Use a natural way in your language to indicate that this is a name or title for God. +73:12 scy1 rc://*/ta/man/translate/figs-exclamations הִנֵּה 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. Alternate translation: “See” +73:12 alx4 rc://*/ta/man/translate/figs-nominaladj רְשָׁעִ֑ים 1 The Psalmist is using the adjective **wicked** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this word with a noun phrase. See how you translated the phrase **the wicked** in [73:3](../73/03.md). Alternate translation: “wicked ones” +73:12 neud rc://*/ta/man/translate/figs-abstractnouns וְ⁠שַׁלְוֵ֥י ע֝וֹלָ֗ם 1 If your language does not use an abstract noun for the idea of **ease**, you could express the same idea with an adjective such as **comfortable** or **or carefree** or in some other way that is natural in your language. Alternate translation: “they are always comfortable” or “they are always carefree” +73:12 xwja rc://*/ta/man/translate/figs-abstractnouns הִשְׂגּוּ־חָֽיִל 1 If your language does not use an abstract noun for the idea of **wealth**, you could express the same idea with an adjective such as “wealthy” or in some other way that is natural in your language. Alternate translation: “they become increasingly wealthy” +73:13 m4jl rc://*/ta/man/translate/figs-exclamations אַךְ 1 Here, the author uses the word **Surely** to emphasize his strong thoughts and feelings about the certainty of what he states in the remainder of this verse. Use a natural form in your language for expressing this emphasis. (In [73:1](../73/01.md) the author said that “God is good..to those with a pure heart” and later in this chapter the author says he was mistaken to think and the way he did in this verse so the word **Surely** does not mean that what follows the word **Surely** in this verse is true. In 73:2-14 the author is expressing his experience and thoughts during a particular period of time. In 73:1 and 73:17-28 the author gives his final conclusion.) Alternate translation: “Certainly” 73:13 l9bt rc://*/ta/man/translate/figs-metonymy זִכִּ֣יתִי לְבָבִ֑⁠י 1 The author is describing his thoughts and intentions by association with his **heart**, which Jews viewed as the center of a person’s thoughts and intentions. The expression **I have kept my heart clean** means he has intentionally kept his thoughts and intentions morally pure (free from sin). If your readers would not understand this, you could use plain language or an equivalent expression. Alternate translation: “I have kept my thoughts pure” 73:13 v713 rc://*/ta/man/translate/figs-metaphor וָ⁠אֶרְחַ֖ץ בְּ⁠נִקָּי֣וֹן כַּפָּֽ⁠י 1 The author is describing his actions by association with his **hands**, which he would use to do the actions. The author is using the symbolic action of hand washing to declare his **innocence**. In that culture hand washing was a common practice that people did to publicly assert that they were innocent (See Deuteronomy 21:6 and Matthew 27:24). Here, the author is saying that he has **washed** his **hands in innocence** as a way to declare that he is guiltless. See how you translated the similar phrase in [Psalm 26:6](../26/06.md). If it would be helpful in your language, you could use an equivalent expression or state the meaning plainly. Alternate translation: “and kept my actions pure to show that I am innocent” or “and kept my actions free from sin” -73:14 gtr9 rc://*/ta/man/translate/figs-activepassive וָ⁠אֱהִ֣י נָ֭גוּעַ כָּל־הַ⁠יּ֑וֹם וְ֝⁠תוֹכַחְתִּ֗⁠י לַ⁠בְּקָרִֽים 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 you have stricken me all of the day and punished me every morning” or “For you have afflicted me all of the day and punished me every morning” +73:14 gtr9 rc://*/ta/man/translate/figs-activepassive וָ⁠אֱהִ֣י נָ֭גוּעַ כָּל־הַ⁠יּ֑וֹם וְ֝⁠תוֹכַחְתִּ֗⁠י לַ⁠בְּקָרִֽים 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 you have stricken me all of the day and punished me every morning” or “For you have afflicted me all of the day and punished me every morning” 73:14 svu5 rc://*/ta/man/translate/figs-idiom כָּל־הַ⁠יּ֑וֹם 1 The phrase **all of the day** is an idiom meaning “every day” or “constantly.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “constantly” -73:15 c23c rc://*/ta/man/translate/grammar-connect-condition-hypothetical אִם־אָ֭מַרְתִּי אֲסַפְּרָ֥ה כְמ֑וֹ הִנֵּ֤ה ד֭וֹר בָּנֶ֣י⁠ךָ בָגָֽדְתִּי 1 The author is describing a hypothetical situation in order to tell his readers what would have happened if he had said the things he was thinking out loud. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “If I had said, 'I will recount such things,’ then I would have betrayed the generation of your children.” +73:15 c23c rc://*/ta/man/translate/grammar-connect-condition-hypothetical אִם־אָ֭מַרְתִּי אֲסַפְּרָ֥ה כְמ֑וֹ הִנֵּ֤ה ד֭וֹר בָּנֶ֣י⁠ךָ בָגָֽדְתִּי 1 The author is describing a hypothetical situation in order to tell his readers what would have happened if he had said the things he was thinking out loud. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “If I had said, 'I will recount such things,’ then I would have betrayed the generation of your children.” 73:15 fcrb rc://*/ta/man/translate/figs-exclamations הִנֵּ֤ה 1 The author is using the term **Behold** to emphasize what he is about to say. Use an exclamation that would communicate that meaning in your language. Alternate translation: “Certainly” -73:15 bxso rc://*/ta/man/translate/figs-metaphor בָּנֶ֣י⁠ךָ 1 The author is speaking of God’s people (God’s spiritual children) as if they were his biological **children**. If it would be helpful in your language, you could express the meaning plainly as modeled by the UST. Alternate translation: “your followers” or “the people who obey you” -73:16 o3be rc://*/ta/man/translate/figs-metonymy בְ⁠עֵינָֽ⁠י 1 Here, the author’s **eyes** represent his evaluation or estimation as he tried **to understand** why wicked people seemed to prosper and he suffered. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “to me” or “to think about” -73:17 xtq0 rc://*/ta/man/translate/translate-plural מִקְדְּשֵׁי־אֵ֑ל 1 Here, the plural word **sanctuaries** could: (1) be a plural of intensity (referring to the Jerusalem temple) in which case the plural is intensifying the meaning. Alternate translation: “the great sanctuary of God” or “the great temple of God” (2) refer to the precincts of the Jerusalem temple. Alternate translation: “the precincts of the temple of God” or “the precincts of God’s temple” +73:15 bxso rc://*/ta/man/translate/figs-metaphor בָּנֶ֣י⁠ךָ 1 The author is speaking of God’s people (God’s spiritual children) as if they were his biological **children**. If it would be helpful in your language, you could express the meaning plainly as modeled by the UST. Alternate translation: “your followers” or “the people who obey you” +73:16 o3be rc://*/ta/man/translate/figs-metonymy בְ⁠עֵינָֽ⁠י 1 Here, the author’s **eyes** represent his evaluation or estimation as he tried **to understand** why wicked people seemed to prosper and he suffered. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “to me” or “to think about” +73:17 xtq0 rc://*/ta/man/translate/translate-plural מִקְדְּשֵׁי־אֵ֑ל 1 Here, the plural word **sanctuaries** could: (1) be a plural of intensity (referring to the Jerusalem temple) in which case the plural is intensifying the meaning. Alternate translation: “the great sanctuary of God” or “the great temple of God” (2) refer to the precincts of the Jerusalem temple. Alternate translation: “the precincts of the temple of God” or “the precincts of God’s temple” 73:17 r3rj אָ֝בִ֗ינָה לְ⁠אַחֲרִיתָֽ⁠ם 1 Alternate translation: “then I understood their fate” or “then I understood what will happen to those who are wicked” 73:18 p3iq rc://*/ta/man/translate/figs-exclamations אַ֣ךְ 1 See how you translated the word **Surely** in [73:1](../73/01.md) where it is used with the same meaning. 73:18 upho rc://*/ta/man/translate/figs-metaphor בַּ֭⁠חֲלָקוֹת תָּשִׁ֣ית לָ֑⁠מוֹ 1 The author is speaking of the fact that God does not allow wicked people to have a secure future as if God had **set them in slippery places**. If it would be helpful in your language, you could use an equivalent expression or you could state the meaning plainly. Alternate translation: “you do not give them a good future” 73:18 n9na rc://*/ta/man/translate/figs-explicit אַ֣ךְ בַּ֭⁠חֲלָקוֹת תָּשִׁ֣ית לָ֑⁠מוֹ 1 Here, the word **you** refers to God and the word **them** refers to wicked people. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “Surely, you God, set wicked people in slippery places” 73:18 bw9v rc://*/ta/man/translate/figs-abstractnouns הִ֝פַּלְתָּ֗⁠ם לְ⁠מַשּׁוּאֽוֹת 1 If your language does not use an abstract noun for the idea of **destruction**, you could express the same idea with a verbal phrase or in some other way that is natural in your language. Alternate translation: “you cause them to be destroyed” 73:19 ibhq rc://*/ta/man/translate/figs-exclamations אֵ֤יךְ 1 The author is using the term **How** to focus attention on what he is about to say. Your language may have a comparable expression that you could use in your translation. -73:19 b63l rc://*/ta/man/translate/figs-activepassive הָי֣וּ 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 “God” does it. Alternate translation: “God brings them” -73:19 mwpp rc://*/ta/man/translate/figs-abstractnouns הָי֣וּ לְ⁠שַׁמָּ֣ה כְ⁠רָ֑גַע 1 If your language does not use an abstract noun for the idea of **desolation**, you could express the same idea with a verbal phrase or in some other way that is natural in your language. Alternate translation: “God will destroy them as in a moment” or “they will be suddenly destroyed” -73:19 nvec rc://*/ta/man/translate/figs-explicit סָ֥פוּ 1 The phrase **as in a moment** means “suddenly” or “all at once.” If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “all at once” -73:19 ewt0 rc://*/ta/man/translate/figs-doublet סָ֥פוּ תַ֝֗מּוּ 1 These two phrases mean basically the same thing. The author is using the phrases **They come to an end** and **they perish** together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “They come to an end” or “They perish” -73:19 fmzy rc://*/ta/man/translate/figs-abstractnouns סָ֥פוּ תַ֝֗מּוּ מִן־בַּלָּהֽוֹת 1 If your language does not use an abstract noun for the idea of **terrors**, you could express the same idea with an adjective, as modeled by the UST, or in some other way that is natural in your language. -73:20 d2qf rc://*/ta/man/translate/figs-simile כַּ⁠חֲל֥וֹם מֵ⁠הָקִ֑יץ אֲ֝דֹנָ⁠י בָּ⁠עִ֤יר ׀ צַלְמָ֬⁠ם תִּבְזֶֽה 1 The author is comparing the short and temporary duration of a **dream**, which is over after a person **awakes**, to the fact that God will **despise** wicked people when he rouses himself to action and judges them. If it would be helpful to your readers, you could explain the basis of this comparison or express this meaning in plain language. Alternate translation: “They will disappear as quickly as a dream disappears when a person awakes in the morning; Lord, when you act, you will cause them to disappear” -73:20 ct1t צַלְמָ֬⁠ם 1 Alternate translation: “their form” -73:21 ghd7 rc://*/ta/man/translate/figs-parallelism כִּ֭י יִתְחַמֵּ֣ץ לְבָבִ֑⁠י וְ֝⁠כִלְיוֹתַ֗⁠י אֶשְׁתּוֹנָֽן 1 The clause **When my heart was embittered** and the clause **I was pierced in my kidneys** mean basically the same thing. The second clause emphasizes the meaning of the first by repeating the same idea with different words. 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 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: “When my heart was embittered, yes, when I was pierced in my kidneys” -73:21 dz6z rc://*/ta/man/translate/figs-metonymy יִתְחַמֵּ֣ץ לְבָבִ֑⁠י 1 The author is describing his inner being (and the thoughts he had) by association with his **heart**. If your readers would not understand this, you could use an equivalent expression or you could express the meaning in plain language as modeled by the UST. Alternate translation: “I was embittered” or “I was embittered within” +73:19 b63l rc://*/ta/man/translate/figs-activepassive הָי֣וּ 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 “God” does it. Alternate translation: “God brings them” +73:19 mwpp rc://*/ta/man/translate/figs-abstractnouns הָי֣וּ לְ⁠שַׁמָּ֣ה כְ⁠רָ֑גַע 1 If your language does not use an abstract noun for the idea of **desolation**, you could express the same idea with a verbal phrase or in some other way that is natural in your language. Alternate translation: “God will destroy them as in a moment” or “they will be suddenly destroyed” +73:19 nvec rc://*/ta/man/translate/figs-explicit סָ֥פוּ 1 The phrase **as in a moment** means “suddenly” or “all at once.” If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “all at once” +73:19 ewt0 rc://*/ta/man/translate/figs-doublet סָ֥פוּ תַ֝֗מּוּ 1 These two phrases mean basically the same thing. The author is using the phrases **They come to an end** and **they perish** together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “They come to an end” or “They perish” +73:19 fmzy rc://*/ta/man/translate/figs-abstractnouns סָ֥פוּ תַ֝֗מּוּ מִן־בַּלָּהֽוֹת 1 If your language does not use an abstract noun for the idea of **terrors**, you could express the same idea with an adjective, as modeled by the UST, or in some other way that is natural in your language. +73:20 d2qf rc://*/ta/man/translate/figs-simile כַּ⁠חֲל֥וֹם מֵ⁠הָקִ֑יץ אֲ֝דֹנָ⁠י בָּ⁠עִ֤יר ׀ צַלְמָ֬⁠ם תִּבְזֶֽה 1 The author is comparing the short and temporary duration of a **dream**, which is over after a person **awakes**, to the fact that God will **despise** wicked people when he rouses himself to action and judges them. If it would be helpful to your readers, you could explain the basis of this comparison or express this meaning in plain language. Alternate translation: “They will disappear as quickly as a dream disappears when a person awakes in the morning; Lord, when you act, you will cause them to disappear” +73:20 ct1t צַלְמָ֬⁠ם 1 Alternate translation: “their form” +73:21 ghd7 rc://*/ta/man/translate/figs-parallelism כִּ֭י יִתְחַמֵּ֣ץ לְבָבִ֑⁠י וְ֝⁠כִלְיוֹתַ֗⁠י אֶשְׁתּוֹנָֽן 1 The clause **When my heart was embittered** and the clause **I was pierced in my kidneys** mean basically the same thing. The second clause emphasizes the meaning of the first by repeating the same idea with different words. 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 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: “When my heart was embittered, yes, when I was pierced in my kidneys” +73:21 dz6z rc://*/ta/man/translate/figs-metonymy יִתְחַמֵּ֣ץ לְבָבִ֑⁠י 1 The author is describing his inner being (and the thoughts he had) by association with his **heart**. If your readers would not understand this, you could use an equivalent expression or you could express the meaning in plain language as modeled by the UST. Alternate translation: “I was embittered” or “I was embittered within” 73:21 r3jv rc://*/ta/man/translate/figs-metonymy וְ֝⁠כִלְיוֹתַ֗⁠י אֶשְׁתּוֹנָֽן 1 The author is describing his **feelings** by association with his **emotions**. If your readers would not understand this, you could use an equivalent expression or you could express the meaning in plain language as modeled by the UST. 73:22 ksm3 rc://*/ta/man/translate/figs-explicit וְ⁠לֹ֣א אֵדָ֑ע 1 The phrase **I was not knowing** means “I was without knowledge” or “I was ignorant.” If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “and I was without knowledge” or “and I was ignorant” -73:22 r0wl rc://*/ta/man/translate/figs-metaphor בְּ֝הֵמ֗וֹת הָיִ֥יתִי עִמָּֽ⁠ךְ 1 The author is speaking of his prior **stupid** and ignorant thinking and action toward God as if he had been behaving like an **animal**. 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: “I acted like an animal toward you” or “I acted and thought like an animal before you” or “I acted like a fool toward you” -73:22 xw9q rc://*/ta/man/translate/figs-explicit עִמָּֽ⁠ךְ 1 Here, the word **you** refers to God. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “with you God” -73:23 mif5 rc://*/ta/man/translate/figs-metaphor אָ֝חַ֗זְתָּ בְּ⁠יַד־יְמִינִֽ⁠י 1 The author is speaking of God’s continual presence with him as if God were continually holding his **right hand**. 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: “you are constantly with me” or “your are constantly with me. It is as if you are holding me by my right hand” -73:25 p7l4 rc://*/ta/man/translate/figs-explicit מִי־לִ֥⁠י בַ⁠שָּׁמָ֑יִם 1 Here, author is implying the words “but you?” If it would be helpful to your readers, you could indicate that explicitly as modeled by the ULT. Alternate translation: “Whom have I in heaven but you?” +73:22 r0wl rc://*/ta/man/translate/figs-metaphor בְּ֝הֵמ֗וֹת הָיִ֥יתִי עִמָּֽ⁠ךְ 1 The author is speaking of his prior **stupid** and ignorant thinking and action toward God as if he had been behaving like an **animal**. 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: “I acted like an animal toward you” or “I acted and thought like an animal before you” or “I acted like a fool toward you” +73:22 xw9q rc://*/ta/man/translate/figs-explicit עִמָּֽ⁠ךְ 1 Here, the word **you** refers to God. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “with you God” +73:23 mif5 rc://*/ta/man/translate/figs-metaphor אָ֝חַ֗זְתָּ בְּ⁠יַד־יְמִינִֽ⁠י 1 The author is speaking of God’s continual presence with him as if God were continually holding his **right hand**. 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: “you are constantly with me” or “your are constantly with me. It is as if you are holding me by my right hand” +73:25 p7l4 rc://*/ta/man/translate/figs-explicit מִי־לִ֥⁠י בַ⁠שָּׁמָ֑יִם 1 Here, author is implying the words “but you?” If it would be helpful to your readers, you could indicate that explicitly as modeled by the ULT. Alternate translation: “Whom have I in heaven but you?” 73:25 l5a5 rc://*/ta/man/translate/figs-rquestion מִי־לִ֥⁠י בַ⁠שָּׁמָ֑יִם 1 The author is not asking for information, but is using the question form for emphasis. 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: “There is no one I have in heaven but you!” -73:25 hcqm וְ֝⁠עִמְּ⁠ךָ֗ לֹא־חָפַ֥צְתִּי בָ⁠אָֽרֶץ 1 Alternate translation: “And with you I desire nothing on the earth” -73:26 u7tm rc://*/ta/man/translate/figs-metonymy כָּלָ֥ה שְׁאֵרִ֗⁠י וּ⁠לְבָ֫בִ֥⁠י 1 The author is referring to his entire body as if it were his **flesh** and he is referring to his mind and/or spirit (specifically the morale of his mind and/or spirit) as if his mind and/or spirit were his **heart**. If it would be helpful in your language, you could state the meaning plainly or use an equivalent expression. Alternate translation: “I may become physically and emotionally weak” or “My body and my mind may fail” or “My body and my spirit may fail” -73:26 bhv0 כָּלָ֥ה שְׁאֵרִ֗⁠י וּ⁠לְבָ֫בִ֥⁠י צוּר־לְבָבִ֥⁠י וְ⁠חֶלְקִ֗⁠י אֱלֹהִ֥ים לְ⁠עוֹלָֽם 1 Alternate translation: “My flesh and my heart may fail, but God is the strength of my heart forever” -73:26 jsbo rc://*/ta/man/translate/figs-metaphor צוּר־לְבָבִ֥⁠י וְ⁠חֶלְקִ֗⁠י אֱלֹהִ֥ים לְ⁠עוֹלָֽם 1 The author is speaking of **God** as if God were a **rock**. The term **rock** is associated with strength here so by calling God the **rock** of his **heart** he means that God is the “strength” of his **heart**. 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: “but God, you are like a rock for my heart and you are my portion forever” or “but God is the strength of my heart and my portion forever” -73:27 mdpc rc://*/ta/man/translate/figs-exclamations הִנֵּ֣ה 1 The author is using the term **behold** to bring attention to and emphasize the certainty of what he is about to say. Use an exclamation that would communicate that meaning in your language. Alternate translation: “indeed” -73:27 i4nr הִ֝צְמַ֗תָּה כָּל־זוֹנֶ֥ה מִמֶּֽ⁠ךָּ 1 Alternate translation: “you will destroy everyone who is unfaithful to you” +73:25 hcqm וְ֝⁠עִמְּ⁠ךָ֗ לֹא־חָפַ֥צְתִּי בָ⁠אָֽרֶץ 1 Alternate translation: “And with you I desire nothing on the earth” +73:26 u7tm rc://*/ta/man/translate/figs-metonymy כָּלָ֥ה שְׁאֵרִ֗⁠י וּ⁠לְבָ֫בִ֥⁠י 1 The author is referring to his entire body as if it were his **flesh** and he is referring to his mind and/or spirit (specifically the morale of his mind and/or spirit) as if his mind and/or spirit were his **heart**. If it would be helpful in your language, you could state the meaning plainly or use an equivalent expression. Alternate translation: “I may become physically and emotionally weak” or “My body and my mind may fail” or “My body and my spirit may fail” +73:26 bhv0 כָּלָ֥ה שְׁאֵרִ֗⁠י וּ⁠לְבָ֫בִ֥⁠י צוּר־לְבָבִ֥⁠י וְ⁠חֶלְקִ֗⁠י אֱלֹהִ֥ים לְ⁠עוֹלָֽם 1 Alternate translation: “My flesh and my heart may fail, but God is the strength of my heart forever” +73:26 jsbo rc://*/ta/man/translate/figs-metaphor צוּר־לְבָבִ֥⁠י וְ⁠חֶלְקִ֗⁠י אֱלֹהִ֥ים לְ⁠עוֹלָֽם 1 The author is speaking of **God** as if God were a **rock**. The term **rock** is associated with strength here so by calling God the **rock** of his **heart** he means that God is the “strength” of his **heart**. 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: “but God, you are like a rock for my heart and you are my portion forever” or “but God is the strength of my heart and my portion forever” +73:27 mdpc rc://*/ta/man/translate/figs-exclamations הִנֵּ֣ה 1 The author is using the term **behold** to bring attention to and emphasize the certainty of what he is about to say. Use an exclamation that would communicate that meaning in your language. Alternate translation: “indeed” +73:27 i4nr הִ֝צְמַ֗תָּה כָּל־זוֹנֶ֥ה מִמֶּֽ⁠ךָּ 1 Alternate translation: “you will destroy everyone who is unfaithful to you” 73:28 japc וַ⁠אֲנִ֤י ׀ קִֽרֲבַ֥ת אֱלֹהִ֗ים לִ֫⁠י־ט֥וֹב 1 Alternate translation: “But for me, God’s companionship is my greatest good” or “But for me, God’s presence is my good" -73:28 o0l0 rc://*/ta/man/translate/figs-abstractnouns קִֽרֲבַ֥ת אֱלֹהִ֗ים לִ֫⁠י־ט֥וֹב 1 If your language does not use an abstract noun for the idea of **closeness**, you could express the same idea with an adjective or a verbal phrase, or in some other way that is natural in your language. Alternate translation: “being close to God is good for me” or “being near to God is good for me” -73:28 s5pl rc://*/ta/man/translate/figs-metaphor שַׁתִּ֤י ׀ בַּ⁠אדֹנָ֣⁠י יְהֹוִ֣ה מַחְסִ֑⁠י 1 The author speaks of **Yahweh** as if he were a physical place that a person could go to for safety (a **refuge**). 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: “Like a person runs to a shelter to keep them safe when they are in danger, so I have chosen to trust you to keep me safe” -73:28 f4rj rc://*/ta/man/translate/figs-abstractnouns שַׁתִּ֤י ׀ בַּ⁠אדֹנָ֣⁠י יְהֹוִ֣ה מַחְסִ֑⁠י 1 If your language does not use an abstract noun for the idea of **refuge** you could express the same idea with a verbal phrase, or in some other way that is natural in your language. Alternate translation: “I trust the Lord Yahweh to protect me” +73:28 o0l0 rc://*/ta/man/translate/figs-abstractnouns קִֽרֲבַ֥ת אֱלֹהִ֗ים לִ֫⁠י־ט֥וֹב 1 If your language does not use an abstract noun for the idea of **closeness**, you could express the same idea with an adjective or a verbal phrase, or in some other way that is natural in your language. Alternate translation: “being close to God is good for me” or “being near to God is good for me” +73:28 s5pl rc://*/ta/man/translate/figs-metaphor שַׁתִּ֤י ׀ בַּ⁠אדֹנָ֣⁠י יְהֹוִ֣ה מַחְסִ֑⁠י 1 The author speaks of **Yahweh** as if he were a physical place that a person could go to for safety (a **refuge**). 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: “Like a person runs to a shelter to keep them safe when they are in danger, so I have chosen to trust you to keep me safe” +73:28 f4rj rc://*/ta/man/translate/figs-abstractnouns שַׁתִּ֤י ׀ בַּ⁠אדֹנָ֣⁠י יְהֹוִ֣ה מַחְסִ֑⁠י 1 If your language does not use an abstract noun for the idea of **refuge** you could express the same idea with a verbal phrase, or in some other way that is natural in your language. Alternate translation: “I trust the Lord Yahweh to protect me” 73:28 vk2v rc://*/ta/man/translate/grammar-connect-logic-goal לְ֝⁠סַפֵּ֗ר כָּל־מַלְאֲכוֹתֶֽי⁠ךָ 1 The phrase **in order that** marks **recount all your works** as the goal or purpose for which the author **made the Lord Yahweh** his **refuge**. Use a natural way in your language for indicating that this is the goal or purpose.\n\n -73:28 qlml לְ֝⁠סַפֵּ֗ר כָּל־מַלְאֲכוֹתֶֽי⁠ךָ 1 Alternate translation: “that I might make known to people all your works” or “that I may declare all your deeds” -73:28 qr4t rc://*/ta/man/translate/figs-abstractnouns כָּל־מַלְאֲכוֹתֶֽי⁠ךָ 1 If your language does not use an abstract noun for the idea of **works**, you could express the same idea with a verbal phrase, or in some other way that is natural in your language. Alternate translation: “all you have done” +73:28 qlml לְ֝⁠סַפֵּ֗ר כָּל־מַלְאֲכוֹתֶֽי⁠ךָ 1 Alternate translation: “that I might make known to people all your works” or “that I may declare all your deeds” +73:28 qr4t rc://*/ta/man/translate/figs-abstractnouns כָּל־מַלְאֲכוֹתֶֽי⁠ךָ 1 If your language does not use an abstract noun for the idea of **works**, you could express the same idea with a verbal phrase, or in some other way that is natural in your language. Alternate translation: “all you have done” 74:intro nd5v 0 # Psalm 074 General Notes\n\n## Type of psalm\n\nPsalm 74 is a psalm of deliverance. The people have been completely conquered and they pray for God to deliver them. (See: [[rc://*/tw/dict/bible/other/deliverer]])\n\n## Special concepts in this chapter\n\n### God’s power\n\nThe enemies have destroyed God’s temple and are insulting the people. God is powerful. He made everything and he chose Israel for his people. He should avenge himself on these enemies that have burnt his temple. (See: [[rc://*/tw/dict/bible/kt/temple]] and [[rc://*/tw/dict/bible/kt/peopleofgod]] and [[rc://*/tw/dict/bible/other/avenge]])\n\n### Superscription\n\nThis psalm is called “A Maskil of Asaph.” The word “Maskil” in the original language has caused scholars to have various opinions about its meaning. Some say it means to instruct, while others say that the word is referring to the skill used in creating the psalm. Still others think it means that meditation should be used in reading this psalm. 74:1 k7ui מַשְׂכִּ֗יל 1 See how you translated the word **Maskil** in [Psalms 32:1](../32/01.md). 74:1 f9ib מַשְׂכִּ֗יל לְ⁠אָ֫סָ֥ף 1 This phrase is the superscription to this psalm. Format it in the way that you have decided to format all of the superscriptions in the book of Psalms. 74:1 c2uv rc://*/ta/man/translate/figs-rquestion לָ⁠מָ֣ה אֱ֭לֹהִים זָנַ֣חְתָּ לָ⁠נֶ֑צַח יֶעְשַׁ֥ן אַ֝פְּ⁠ךָ֗ בְּ⁠צֹ֣אן מַרְעִיתֶֽ⁠ךָ 1 The author is not asking for information, but is using the question form to express his strong feelings and to express that he does not fully understand why God is delaying acting on behalf of his covenant people the Israelites. 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 as modeled by the UST. -74:1 hfgt rc://*/ta/man/translate/figs-hyperbole לָ⁠מָ֣ה אֱ֭לֹהִים זָנַ֣חְתָּ לָ⁠נֶ֑צַח 1 The author says **forever** here as an overstatement for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “God, why have you rejected us for so long?” or “God, why have you rejected us for such a long time?” +74:1 hfgt rc://*/ta/man/translate/figs-hyperbole לָ⁠מָ֣ה אֱ֭לֹהִים זָנַ֣חְתָּ לָ⁠נֶ֑צַח 1 The author says **forever** here as an overstatement for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “God, why have you rejected us for so long?” or “God, why have you rejected us for such a long time?” 74:1 blgi rc://*/ta/man/translate/figs-metaphor יֶעְשַׁ֥ן אַ֝פְּ⁠ךָ֗ בְּ⁠צֹ֣אן מַרְעִיתֶֽ⁠ךָ 1 The author is speaking as if God’s **nose** or anger could literally **smoke**. He means that God is very angry. If it would be clearer in your language, you could state the meaning plainly or use an equivalent expression from your language. Alternate translation: “Why are you angry with the sheep of your pasture?” or “Why do you act with anger against the sheep of your pasture?” -74:1 ap93 rc://*/ta/man/translate/figs-metaphor בְּ⁠צֹ֣אן מַרְעִיתֶֽ⁠ךָ 1 The author speaks of God as if he were a shepherd and he speaks about the people of Israel as if they were **sheep** that belong to God (live in his **pasture**). If it would help your readers, you could express the meaning using plain language or you could use a simile as modeled by the UST. Alternate translation: “your people” or “your very own people” -74:2 hrui rc://*/ta/man/translate/figs-ellipsis גָּ֭אַלְתָּ שֵׁ֣בֶט נַחֲלָתֶ֑⁠ךָ 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: “your congregation which you have redeemed to be the tribe of your inheritance” -74:2 wcg4 rc://*/ta/man/translate/figs-explicit שֵׁ֣בֶט נַחֲלָתֶ֑⁠ךָ 1 Here, the phrase **the tribe of your inheritance** means “the tribe which is your inheritance.” If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “the tribe which is your inheritance” -74:2 n7ia rc://*/ta/man/translate/figs-abstractnouns גָּ֭אַלְתָּ שֵׁ֣בֶט נַחֲלָתֶ֑⁠ךָ 1 If your language does not use an abstract noun for the idea of **inheritance**, you could express the same idea with a verb or in some other way that is natural in your language. Alternate translation: “which you have redeemed to be the tribe which you possess” or “which you have redeemed to be the tribe which belongs to you” or “the people whom you have made your very own” -74:2 ocy5 rc://*/ta/man/translate/figs-ellipsis הַר־צִ֝יּ֗וֹן זֶ֤ה ׀ שָׁכַ֬נְתָּ בּֽ⁠וֹ 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: “Remember this Mount Zion where you have dwelt” -74:2 jn0z rc://*/ta/man/translate/figs-metonymy הַר־צִ֝יּ֗וֹן זֶ֤ה ׀ שָׁכַ֬נְתָּ בּֽ⁠וֹ 1 The author is describing the city of Jerusalem, and probably also the temple, by association with Mount Zion. (Mount Zion was located in Jerusalem and was the location of the temple which had been destroyed before the author wrote this psalm.) If your readers would not understand this, you could use plain language as modeled by the UST. -74:3 vn6h rc://*/ta/man/translate/figs-personification הָרִ֣ימָ⁠ה פְ֭עָמֶי⁠ךָ לְ⁠מַשֻּׁא֣וֹת נֶ֑צַח 1 The author speaks of **God** as if he were a person with **feet** which he could **Lift up** and come and see the ruined temple in Jerusalem. The phrase **Lift up your feet** is probably also indicating that the author wants God to not only take notice of the **ruins** of the Temple but also to take notice quickly. If it would be helpful in your language, you could express the meaning plainly. “Come to the perpetual ruins” or “Come and see the perpetual ruins” or “Please do not delay any longer. Please pay attention to these perpetual ruins” -74:3 ueab rc://*/ta/man/translate/figs-hyperbole לְ⁠מַשֻּׁא֣וֹת נֶ֑צַח 1 The author says **perpetual** here as an overstatement for emphasis. He is describing the Temple **ruins** as if they were **perpetual** but he means that they have been there for a long time. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “to these seemingly perpetual ruins” or “to these seemingly never-ending ruins” +74:1 ap93 rc://*/ta/man/translate/figs-metaphor בְּ⁠צֹ֣אן מַרְעִיתֶֽ⁠ךָ 1 The author speaks of God as if he were a shepherd and he speaks about the people of Israel as if they were **sheep** that belong to God (live in his **pasture**). If it would help your readers, you could express the meaning using plain language or you could use a simile as modeled by the UST. Alternate translation: “your people” or “your very own people” +74:2 hrui rc://*/ta/man/translate/figs-ellipsis גָּ֭אַלְתָּ שֵׁ֣בֶט נַחֲלָתֶ֑⁠ךָ 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: “your congregation which you have redeemed to be the tribe of your inheritance” +74:2 wcg4 rc://*/ta/man/translate/figs-explicit שֵׁ֣בֶט נַחֲלָתֶ֑⁠ךָ 1 Here, the phrase **the tribe of your inheritance** means “the tribe which is your inheritance.” If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “the tribe which is your inheritance” +74:2 n7ia rc://*/ta/man/translate/figs-abstractnouns גָּ֭אַלְתָּ שֵׁ֣בֶט נַחֲלָתֶ֑⁠ךָ 1 If your language does not use an abstract noun for the idea of **inheritance**, you could express the same idea with a verb or in some other way that is natural in your language. Alternate translation: “which you have redeemed to be the tribe which you possess” or “which you have redeemed to be the tribe which belongs to you” or “the people whom you have made your very own” +74:2 ocy5 rc://*/ta/man/translate/figs-ellipsis הַר־צִ֝יּ֗וֹן זֶ֤ה ׀ שָׁכַ֬נְתָּ בּֽ⁠וֹ 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: “Remember this Mount Zion where you have dwelt” +74:2 jn0z rc://*/ta/man/translate/figs-metonymy הַר־צִ֝יּ֗וֹן זֶ֤ה ׀ שָׁכַ֬נְתָּ בּֽ⁠וֹ 1 The author is describing the city of Jerusalem, and probably also the temple, by association with Mount Zion. (Mount Zion was located in Jerusalem and was the location of the temple which had been destroyed before the author wrote this psalm.) If your readers would not understand this, you could use plain language as modeled by the UST. +74:3 vn6h rc://*/ta/man/translate/figs-personification הָרִ֣ימָ⁠ה פְ֭עָמֶי⁠ךָ לְ⁠מַשֻּׁא֣וֹת נֶ֑צַח 1 The author speaks of **God** as if he were a person with **feet** which he could **Lift up** and come and see the ruined temple in Jerusalem. The phrase **Lift up your feet** is probably also indicating that the author wants God to not only take notice of the **ruins** of the Temple but also to take notice quickly. If it would be helpful in your language, you could express the meaning plainly. “Come to the perpetual ruins” or “Come and see the perpetual ruins” or “Please do not delay any longer. Please pay attention to these perpetual ruins” +74:3 ueab rc://*/ta/man/translate/figs-hyperbole לְ⁠מַשֻּׁא֣וֹת נֶ֑צַח 1 The author says **perpetual** here as an overstatement for emphasis. He is describing the Temple **ruins** as if they were **perpetual** but he means that they have been there for a long time. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “to these seemingly perpetual ruins” or “to these seemingly never-ending ruins” 74:3 v0e6 rc://*/ta/man/translate/figs-explicit בַּ⁠קֹּֽדֶשׁ 1 Here, the word **sanctuary** refers to the Temple in Jerusalem that had been destroyed. If it would be helpful to your readers, you could indicate that explicitly as modeled by the UST. -74:4 df7h rc://*/ta/man/translate/figs-metaphor שָׁאֲג֣וּ צֹ֭רְרֶי⁠ךָ 1 The author is speaking of God’s **adversaries** as if they were lions that had **roared** in the middle of God’s Temple (meeting place). The phrase **Your adversaries roared** could mean: (1) that God’s **adversaries** spoke or shouted loudly about their victory or with a loud cry of victory. Alternate translation: “Your adversaries have shouted victoriously” (2) That God’s **adversaries** boasted. Alternate translation: “Your adversaries have boasted” or “Your enemies have bragged” -74:4 tsgk rc://*/ta/man/translate/figs-explicit בְּ⁠קֶ֣רֶב מוֹעֲדֶ֑⁠ךָ 1 Here, the phrase **meeting place** refers to the Temple in Jerusalem. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “in the middle of your Temple” -74:4 epsm rc://*/ta/man/translate/translate-symaction שָׂ֖מוּ אוֹתֹתָ֣⁠ם אֹתֽוֹת 1 The phrase **they have set up their signs as signs** could mean: (1) that God’s **adversaries** had set up their military banners as signs in the Temple. They probably set these banners up as a sign of their victory. Alternate translation: “they have set up their military banners as signs” or “they have set up their banners as signs” or “they have set up their banners as a sign of their conquest” (2) that God’s **adversaries** had set up items of worship and symbols related to their false religion. Alternate translation: “they have set up symbols and items for their pagan worship” or “they have set up idolatrous symbols and items of false worship” +74:4 df7h rc://*/ta/man/translate/figs-metaphor שָׁאֲג֣וּ צֹ֭רְרֶי⁠ךָ 1 The author is speaking of God’s **adversaries** as if they were lions that had **roared** in the middle of God’s Temple (meeting place). The phrase **Your adversaries roared** could mean: (1) that God’s **adversaries** spoke or shouted loudly about their victory or with a loud cry of victory. Alternate translation: “Your adversaries have shouted victoriously” (2) That God’s **adversaries** boasted. Alternate translation: “Your adversaries have boasted” or “Your enemies have bragged” +74:4 tsgk rc://*/ta/man/translate/figs-explicit בְּ⁠קֶ֣רֶב מוֹעֲדֶ֑⁠ךָ 1 Here, the phrase **meeting place** refers to the Temple in Jerusalem. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “in the middle of your Temple” +74:4 epsm rc://*/ta/man/translate/translate-symaction שָׂ֖מוּ אוֹתֹתָ֣⁠ם אֹתֽוֹת 1 The phrase **they have set up their signs as signs** could mean: (1) that God’s **adversaries** had set up their military banners as signs in the Temple. They probably set these banners up as a sign of their victory. Alternate translation: “they have set up their military banners as signs” or “they have set up their banners as signs” or “they have set up their banners as a sign of their conquest” (2) that God’s **adversaries** had set up items of worship and symbols related to their false religion. Alternate translation: “they have set up symbols and items for their pagan worship” or “they have set up idolatrous symbols and items of false worship” 74:5 khdj rc://*/ta/man/translate/figs-simile יִ֭וָּדַע כְּ⁠מֵבִ֣יא לְ⁠מָ֑עְלָ⁠ה בִּֽ⁠סֲבָךְ־עֵ֝֗ץ קַרְדֻּמּֽוֹת 1 The point of this comparison is that when the Babylonian army invaded Jerusalem and chopped up the woodwork in the Temple they resembled men using their **axes** to chop down **trees** in the **forest**. If it would be helpful in your language you could express this meaning in plain language. Alternate translation: “They hacked to pieces all the Temple woodwork with their axes” -74:5 vfwx rc://*/ta/man/translate/figs-activepassive יִ֭וָּדַע כְּ⁠מֵבִ֣יא לְ⁠מָ֑עְלָ⁠ה בִּֽ⁠סֲבָךְ־עֵ֝֗ץ קַרְדֻּמּֽוֹת 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 it was the author or the author and all the Jewish people who saw this event happen who did it. Alternate translation: “When we saw men hacking to pieces the woodwork in the Temple it seemed like those men were like men in the forest who chop down trees with their axes” or “When I saw men hacking to pieces the woodwork in the Temple it seemed as if those men were like men in the forest who chop down trees with their axes”” +74:5 vfwx rc://*/ta/man/translate/figs-activepassive יִ֭וָּדַע כְּ⁠מֵבִ֣יא לְ⁠מָ֑עְלָ⁠ה בִּֽ⁠סֲבָךְ־עֵ֝֗ץ קַרְדֻּמּֽוֹת 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 it was the author or the author and all the Jewish people who saw this event happen who did it. Alternate translation: “When we saw men hacking to pieces the woodwork in the Temple it seemed like those men were like men in the forest who chop down trees with their axes” or “When I saw men hacking to pieces the woodwork in the Temple it seemed as if those men were like men in the forest who chop down trees with their axes”” 74:6 aqwd rc://*/ta/man/translate/figs-extrainfo וְ֭עַתָּה פִּתּוּחֶ֣י⁠הָ יָּ֑חַד בְּ⁠כַשִּׁ֥יל וְ֝⁠כֵֽילַפֹּ֗ת יַהֲלֹמֽוּ⁠ן 1 The author uses the phrases **And now** and **they break down** to describe the events in this verse as if they were in the process of happening even though he and his readers knew that these events had already happened. The author is describing these events as if they were in the process of happening in order to express them in a way that emotionally impacts his readers. Because it is explained throughout this psalm that these events had already happened, you do not need to explain that here unless you choose to put this information in a footnote. -74:6 sqm2 rc://*/ta/man/translate/figs-explicit פִּתּוּחֶ֣י⁠הָ יָּ֑חַד & יַהֲלֹמֽוּ⁠ן 1 The phrase **its engravings** could refer to (1) the carved wood in the Jerusalem temple that was overlaid with gold. Alternate translation: “they break down all the carved wood in the Temple” (2) the engraved metal that overlaid the wood in the Temple. Alternate translation: “they tear off all the engraved gold in the Temple” or “they strip off all the engraved gold from the woodwork in the Temple” +74:6 sqm2 rc://*/ta/man/translate/figs-explicit פִּתּוּחֶ֣י⁠הָ יָּ֑חַד & יַהֲלֹמֽוּ⁠ן 1 The phrase **its engravings** could refer to (1) the carved wood in the Jerusalem temple that was overlaid with gold. Alternate translation: “they break down all the carved wood in the Temple” (2) the engraved metal that overlaid the wood in the Temple. Alternate translation: “they tear off all the engraved gold in the Temple” or “they strip off all the engraved gold from the woodwork in the Temple” 74:6 lsk2 rc://*/ta/man/translate/figs-explicit פִּתּוּחֶ֣י⁠הָ יָּ֑חַד & יַהֲלֹמֽוּ⁠ן 1 Here, **they** refers to the **adversaries** mentioned in [Psalm 74:4](../74/04.md). If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “your adversaries break down all its engravings” -74:6 hkwg בְּ⁠כַשִּׁ֥יל 1 The word the ULT translates as **axe** could refer to: (1) an **axe** as modeled by the ULT. (2) a hatchet. Alternate translation: “with hatchet” +74:6 hkwg בְּ⁠כַשִּׁ֥יל 1 The word the ULT translates as **axe** could refer to: (1) an **axe** as modeled by the ULT. (2) a hatchet. Alternate translation: “with hatchet” 74:6 ntmu וְ֝⁠כֵֽילַפֹּ֗ת 1 The word the ULT translates as **hammers** could refer to: (1) **hammers** as modeled by the ULT. (2) crowbars. Alternate translation: “and crowbars” 74:7 h8rv rc://*/ta/man/translate/figs-explicit שִׁלְח֣וּ בָ֭⁠אֵשׁ מִקְדָּשֶׁ֑⁠ךָ לָ֝⁠אָ֗רֶץ חִלְּל֥וּ מִֽשְׁכַּן־שְׁמֶֽ⁠ךָ 1 Here, **They** and **they** both refer to the “adversaries” mentioned in [Psalm 74:4](../74/04.md). If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “Your adversaries have set your sanctuary on fire to the ground; they have profaned the dwelling place of your name” -74:7 zu38 rc://*/ta/man/translate/figs-explicit מִקְדָּשֶׁ֑⁠ךָ 1 Here, the word **sanctuary** refers to the temple in Jerusalem. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “your temple” +74:7 zu38 rc://*/ta/man/translate/figs-explicit מִקְדָּשֶׁ֑⁠ךָ 1 Here, the word **sanctuary** refers to the temple in Jerusalem. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “your temple” 74:7 hize rc://*/ta/man/translate/figs-explicit שִׁלְח֣וּ בָ֭⁠אֵשׁ מִקְדָּשֶׁ֑⁠ךָ לָ֝⁠אָ֗רֶץ חִלְּל֥וּ מִֽשְׁכַּן־שְׁמֶֽ⁠ךָ 1 The word the ULT translates as **to the ground** could describe: (1) the first part of this verse. Alternate translation: “They have burned your sanctuary to the ground; they have profaned the dwelling place of your name” (2) the second part of this verse. Alternate translation: “They have burned your sanctuary; they have profaned the dwelling place of your name by bringing it to the ground” -74:7 ly72 rc://*/ta/man/translate/figs-metonymy מִֽשְׁכַּן־שְׁמֶֽ⁠ךָ 1 The phrase **the dwelling place of your name** could be: (1) describing God himself (God’s presence) by association with his **name**. Alternate translation: “the place where you dwell on earth” or “the place where you dwell” (2) describing what name the Jerusalem Temple is called by. Alternate translation: “the place called by your name” -74:8 dt7g rc://*/ta/man/translate/figs-explicit אָמְר֣וּ בְ֭⁠לִבָּ⁠ם 1 Here, both occurrences of the word **They** refer to God’s **adversaries** mentioned in [Psalms 74:4](../74/04.md). If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “Your adversaries said in their hearts” +74:7 ly72 rc://*/ta/man/translate/figs-metonymy מִֽשְׁכַּן־שְׁמֶֽ⁠ךָ 1 The phrase **the dwelling place of your name** could be: (1) describing God himself (God’s presence) by association with his **name**. Alternate translation: “the place where you dwell on earth” or “the place where you dwell” (2) describing what name the Jerusalem Temple is called by. Alternate translation: “the place called by your name” +74:8 dt7g rc://*/ta/man/translate/figs-explicit אָמְר֣וּ בְ֭⁠לִבָּ⁠ם 1 Here, both occurrences of the word **They** refer to God’s **adversaries** mentioned in [Psalms 74:4](../74/04.md). If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “Your adversaries said in their hearts” 74:8 aq36 rc://*/ta/man/translate/figs-metonymy אָמְר֣וּ בְ֭⁠לִבָּ⁠ם 1 Here, **hearts** represents the people themselves. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “They said within themselves” or “They thought to themselves” -74:8 snnb rc://*/ta/man/translate/translate-plural כָל־מוֹעֲדֵי־אֵ֣ל 1 Here, the phrase **meeting places** could: (1) refer to places where Yahweh, the true God was worshiped. Alternate translation: “all of the places where people gathered to worship God” (2) be a special use of the plural in which the plural form is being used with a singular meaning to refer to God’s temple in Jerusalem. Alternate translation: See how you translated the phrase “meeting place” in [74:4](../74/04.md). -74:9 c4rh rc://*/ta/man/translate/figs-explicit אֽוֹתֹתֵ֗י⁠נוּ לֹ֥א רָ֫אִ֥ינוּ 1 Here, the phrase **signs for us** could refer to: (1) **signs** that God’s prophets gave. Alternate translation: “We do not see any prophetic signs for us” or “We do not see any signs given to us from a prophet” (2) the military banners and symbols used by the Israelite army which represented the Israelite army. Alternate translation: “We no longer see any of our military banners” (3) the Jewish festivals and religious observances which were the outward **signs** of their religion. Alternate translation: “We no longer see any signs of our religion” or “All our sacred observances are gone” or “All our sacred symbols are gone” +74:8 snnb rc://*/ta/man/translate/translate-plural כָל־מוֹעֲדֵי־אֵ֣ל 1 Here, the phrase **meeting places** could: (1) refer to places where Yahweh, the true God was worshiped. Alternate translation: “all of the places where people gathered to worship God” (2) be a special use of the plural in which the plural form is being used with a singular meaning to refer to God’s temple in Jerusalem. Alternate translation: See how you translated the phrase “meeting place” in [74:4](../74/04.md). +74:9 c4rh rc://*/ta/man/translate/figs-explicit אֽוֹתֹתֵ֗י⁠נוּ לֹ֥א רָ֫אִ֥ינוּ 1 Here, the phrase **signs for us** could refer to: (1) **signs** that God’s prophets gave. Alternate translation: “We do not see any prophetic signs for us” or “We do not see any signs given to us from a prophet” (2) the military banners and symbols used by the Israelite army which represented the Israelite army. Alternate translation: “We no longer see any of our military banners” (3) the Jewish festivals and religious observances which were the outward **signs** of their religion. Alternate translation: “We no longer see any signs of our religion” or “All our sacred observances are gone” or “All our sacred symbols are gone” 74:10 zcql rc://*/ta/man/translate/figs-explicit עַד־מָתַ֣י אֱ֭לֹהִים יְחָ֣רֶף צָ֑ר 1 Here, the object of the **reproach** of the **adversary** could be: (1) God. Alternate translation: “Until when God will the adversary reproach you?” or “Until when God will the adversary reproach your name?” (2) the Israelite people. Alternate translation: “Until when God will the adversary reproach us?” or “Until when God will the adversary reproach your people?” -74:10 or3v rc://*/ta/man/translate/figs-abstractnouns יְנָ֘אֵ֤ץ אוֹיֵ֖ב שִׁמְ⁠ךָ֣ לָ⁠נֶֽצַח 1 If your language does not use an abstract noun for the idea of **contempt**, you could express the same idea with an adverb or in some other way that is natural in your language. Alternate translation: “Will the enemy speak disrespectfully about your name forever?” -74:10 nv8x rc://*/ta/man/translate/figs-metonymy יְנָ֘אֵ֤ץ אוֹיֵ֖ב שִׁמְ⁠ךָ֣ לָ⁠נֶֽצַח 1 Here, God’s **name** represents God himself. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “Will the enemy treat you with contempt forever” or “Will the enemy speak about you with contempt forever” -74:11 mc4f rc://*/ta/man/translate/figs-metonymy לָ֤⁠מָּה תָשִׁ֣יב יָ֭דְ⁠ךָ וִֽ⁠ימִינֶ֑⁠ךָ 1 Here, God’s **hand** is associated with action and the phrase **right hand** further describes the first mention of God’s **hand** and describes God’s **hand** as being his **right hand** which was associated with power in that culture. The psalmist is asking God to powerfully intervene on behalf of his people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “Why do you refuse to intervene and help us with your great strength?” or “Why do you refuse to intervene and help us with your great power?” -74:11 o7yf rc://*/ta/man/translate/figs-metaphor מִ⁠קֶּ֖רֶב חֵֽיקְךָ֣ כַלֵּֽה 1 The psalmist is speaking as if God literally had a **hand** tucked **within the fold** of a garment. He means that it feels as if God is choosing not to take action. If it would be helpful in your language, you could express the meaning with a simile, with an equivalent expression from your culture, or you could state the meaning plainly. Alternate translation: “Your inaction feels like you have your hand within the fold of your garment. Please take action and destroy our enemies” +74:10 or3v rc://*/ta/man/translate/figs-abstractnouns יְנָ֘אֵ֤ץ אוֹיֵ֖ב שִׁמְ⁠ךָ֣ לָ⁠נֶֽצַח 1 If your language does not use an abstract noun for the idea of **contempt**, you could express the same idea with an adverb or in some other way that is natural in your language. Alternate translation: “Will the enemy speak disrespectfully about your name forever?” +74:10 nv8x rc://*/ta/man/translate/figs-metonymy יְנָ֘אֵ֤ץ אוֹיֵ֖ב שִׁמְ⁠ךָ֣ לָ⁠נֶֽצַח 1 Here, God’s **name** represents God himself. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “Will the enemy treat you with contempt forever” or “Will the enemy speak about you with contempt forever” +74:11 mc4f rc://*/ta/man/translate/figs-metonymy לָ֤⁠מָּה תָשִׁ֣יב יָ֭דְ⁠ךָ וִֽ⁠ימִינֶ֑⁠ךָ 1 Here, God’s **hand** is associated with action and the phrase **right hand** further describes the first mention of God’s **hand** and describes God’s **hand** as being his **right hand** which was associated with power in that culture. The psalmist is asking God to powerfully intervene on behalf of his people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “Why do you refuse to intervene and help us with your great strength?” or “Why do you refuse to intervene and help us with your great power?” +74:11 o7yf rc://*/ta/man/translate/figs-metaphor מִ⁠קֶּ֖רֶב חֵֽיקְךָ֣ כַלֵּֽה 1 The psalmist is speaking as if God literally had a **hand** tucked **within the fold** of a garment. He means that it feels as if God is choosing not to take action. If it would be helpful in your language, you could express the meaning with a simile, with an equivalent expression from your culture, or you could state the meaning plainly. Alternate translation: “Your inaction feels like you have your hand within the fold of your garment. Please take action and destroy our enemies” 74:12 r8vz rc://*/ta/man/translate/figs-explicit מַלְכִּ֣⁠י 1 Though the psalmist refers to **God** as **my king** here, it is likely that he is expressing that **God** is the **king** of every person who belongs to the nation of Israel. If it would be helpful to your readers, you could indicate that explicitly as modeled by the UST. -74:12 emzy מִ⁠קֶּ֑דֶם 1 See how you translated the phrase **ancient times** in [74:2](../74/02.md). +74:12 emzy מִ⁠קֶּ֑דֶם 1 See how you translated the phrase **ancient times** in [74:2](../74/02.md). 74:12 tqm1 rc://*/ta/man/translate/figs-abstractnouns פֹּעֵ֥ל יְ֝שׁוּע֗וֹת 1 If your language does not use an abstract noun for the idea of **salvation**, you could express the same idea with a verbal form such as “save,” or in some other way that is natural. Alternate translation: “doing many mighty things to save your people” 74:13 gap9 rc://*/ta/man/translate/figs-explicit You divided & in the waters 1 Asaph is probably speaking of the time God brought Israel out of Egypt, divided the Sea of Reeds, led Israel through it on dry land, then drowned Pharaoh’s army. 74:13 ag39 rc://*/ta/man/translate/figs-personification You divided the sea by your strength 1 Asaph is speaking of God as if God had a physical body. “You are so strong you were able to make dry land in the middle of the sea.” @@ -3478,13 +3478,13 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio 89:20 nkd2 rc://*/ta/man/translate/translate-symaction with my holy oil have I anointed him 1 Here to pour oil on someone’s head is a sign that God is appointing the person to be king. 89:21 u6uc rc://*/ta/man/translate/figs-metonymy My hand will support him; my arm will strengthen him 1 Here “hand” and “arm” both means the power and control of Yahweh. Alternate translation: “I will support him and make him strong” (See also: [[rc://*/ta/man/translate/figs-parallelism]]) 89:22 h3tn rc://*/ta/man/translate/figs-metonymy son of wickedness 1 The writer refers to those who have the nature or character of wickedness as “sons of wickedness.” Alternate translation: “wicked person” -89:24 x8f4 Connecting Statement: 1 # Connecting Statement:\n\nYahweh continues speaking about David. +89:24 x8f4 Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues speaking about David. 89:24 v3cj rc://*/ta/man/translate/figs-metaphor My truth and my covenant faithfulness will be with him 1 God always being loyal and doing what he promises for David is spoken of as if truth and faithfulness were objects that would be with David. The abstract nouns “truth” and “faithfulness” can be translated as adjectives. Alternate translation: “I will always be truthful with him and I will always act faithfully towards him” (See also: [[rc://*/ta/man/translate/figs-abstractnouns]]) 89:24 q652 rc://*/ta/man/translate/figs-metonymy by my name he will be victorious 1 Here “name” represents God’ power. Alternate translation: “I, God, will cause him to be victorious” 89:25 k7aa rc://*/ta/man/translate/figs-metonymy I will place his hand over the sea and his right hand over the rivers 1 Here “hand” and “right hand” represent power and authority. Here “the sea” seems to refer to the Mediterranean Sea west of Israel, and “rivers” refers to the Euphrates river in the east. This means David will have authority over everything from the sea to the river. Alternate translation: “I will give him authority over everything from the Mediterranean sea to the Euphrates river” (See also: [[rc://*/ta/man/translate/figs-merism]]) 89:26 hc3j rc://*/ta/man/translate/figs-quotesinquotes He will call out to me, ‘You are my Father, my God, and the rock of my salvation.’ 1 This has a quotation within a quotation. It can be stated as an indirect quotation. Alternate translation: “He will say that I am his Father, his God, and the rock of his salvation.” (See also: [[rc://*/ta/man/translate/figs-quotations]]) 89:26 ue8t rc://*/ta/man/translate/figs-metaphor the rock of my salvation 1 Yahweh protecting and saving David is spoken of as if Yahweh were a high rock that David could stand on top of for protection from enemies. -89:27 m5u8 Connecting Statement: 1 # Connecting Statement:\n\nYahweh continues speaking about David. +89:27 m5u8 Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues speaking about David. 89:27 i4nj rc://*/ta/man/translate/figs-metaphor I also will place him as my firstborn son 1 Yahweh giving David special rank and privileges over all other people is spoken of as if David would be Yahweh’s firstborn son. 89:28 zs6u rc://*/ta/man/translate/figs-metaphor I will extend my covenant faithfulness to him forever 1 Yahweh speaks of continuing to act faithfully towards David is spoken of as if Yahweh’s covenant faithfulness were an object that he extends or makes longer. If your language does not use an abstract noun for the idea behind the word **faithfulness**, you could express the same idea with an adverb. Alternate translation: “I will continue to act faithfully towards him forever” (See also: [[rc://*/ta/man/translate/figs-abstractnouns]]) 89:29 nlx7 rc://*/ta/man/translate/figs-simile his throne as enduring as the skies above 1 Someone from David’s family always ruling as king is spoken of as if his throne would last as long as the sky will last. @@ -4022,12 +4022,12 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio 105:9 f63m rc://*/ta/man/translate/figs-idiom He calls to mind 1 The phrase “call to mind” means to remember something. Alternate translation: “he remembers” 105:9 q6jd rc://*/ta/man/translate/figs-parallelism the covenant that he made with Abraham & his oath to Isaac 1 Both of these phrases “the covenant” and “the oath” refer to the same promise that Yahweh made to his people. 105:9 xgp2 rc://*/ta/man/translate/figs-ellipsis his oath to Isaac 1 The words “that he made” are undestood from the previous phrase. They can be repeated. Alternate translation: “his oath that he made to Isaac” or “his oath that he gave to Isaac” -105:12 mm4y Connecting Statement: 1 # Connecting Statement:\n\nThe psalmist is writing about Israel. +105:12 mm4y Connecting Statement: 0 # Connecting Statement:\n\nThe psalmist is writing about Israel. 105:12 y52u when they were only few in number 1 The word “they” refers to the Israelites. 105:12 xll7 rc://*/ta/man/translate/figs-explicit were strangers in the land 1 It is implied that “the land” refers to Canaan. Alternate translation: “were foreigners in the land of Canaan” 105:13 m9g6 They went from 1 Alternate translation: “They continued to wander” 105:13 zb22 rc://*/ta/man/translate/figs-parallelism from nation to nation and from one kingdom to another 1 These two phrases have similar meanings and are used together for emphasis. -105:14 y2y2 Connecting Statement: 1 # Connecting Statement:\n\nThe psalmist is writing about Israel. +105:14 y2y2 Connecting Statement: 0 # Connecting Statement:\n\nThe psalmist is writing about Israel. 105:14 zit6 for their sakes 1 “for their own well-being.” This is referring to Israel. 105:15 ex2x rc://*/ta/man/translate/figs-hyperbole Do not touch my anointed ones 1 Here “touch” means to harm, it’s an exaggeration Yahweh used to strengthen his warning to not harm his people. Alternate translation: “Do not harm the people I have anointed” 105:16 yy95 rc://*/ta/man/translate/figs-idiom He called for 1 “He sent.” This means that caused a famine to happen in the land. @@ -4047,7 +4047,7 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio 105:28 x43u made that land dark 1 Alternate translation: “made the sky dark” 105:30 l4fr frogs 1 a small jumping reptile 105:30 svn6 even in the rooms of their rulers 1 Alternate translation: “they were even in the rooms of their rulers” -105:31 bg5e Connecting Statement: 1 # Connecting Statement:\n\nThe psalmist continues to describe Yahweh’s judgment on Egypt. +105:31 bg5e Connecting Statement: 0 # Connecting Statement:\n\nThe psalmist continues to describe Yahweh’s judgment on Egypt. 105:31 xv9w swarms 1 large flying groups 105:31 p85g gnats 1 small flying insects like flies but smaller 105:32 xxb2 hail 1 ice that falls from the sky like rain @@ -4752,23 +4752,23 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio 120:1 xq2k rc://*/ta/man/translate/figs-abstractnouns בַּ⁠צָּרָ֣תָ⁠ה 1 If your language does not use an abstract noun for the idea of **distress**, you could express the same idea in another way. Alternate translation: “When I was troubled” 120:2 a439 rc://*/ta/man/translate/figs-imperative הַצִּ֣ילָ⁠ה נַ֭פְשִׁ⁠י 1 This is an imperative, but it communicates a polite request rather than a command. Use a form in your language that communicates a polite request. It may be helpful to add an expression such as “please” to make this clear. Alternate translation: “Please rescue my life” 120:2,6 yy4j rc://*/ta/man/translate/figs-metonymy נַ֭פְשִׁ⁠י & נַ֭פְשִׁ⁠י 1 See the general notes for how to translate **my life**. Alternate translation: “me … I” -120:2–3 skwb rc://*/ta/man/translate/figs-synecdoche מִ⁠שְּׂפַת־שֶׁ֑קֶר מִ⁠לָּשׁ֥וֹן רְמִיָּֽה 1 The author is using **lips** and **tongue** to represent speaking. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “from people speaking falsehood and from people speaking deceit” +120:2-3 skwb rc://*/ta/man/translate/figs-synecdoche מִ⁠שְּׂפַת־שֶׁ֑קֶר מִ⁠לָּשׁ֥וֹן רְמִיָּֽה 1 The author is using **lips** and **tongue** to represent speaking. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “from people speaking falsehood and from people speaking deceit” 120:2 drc9 rc://*/ta/man/translate/figs-parallelism מִ⁠שְּׂפַת־שֶׁ֑קֶר מִ⁠לָּשׁ֥וֹן רְמִיָּֽה 1 These two phrases mean basically the same thing. Translate them according to the decisions your team has made regarding translating parallelism in Hebrew poetry. See the [book introduction](../front/intro.md) for more information. Alternate translation: “from lips of falsehood and from a long of deceit” or “from a mouth of deceit” -120:2,3 g2ve rc://*/ta/man/translate/figs-abstractnouns מִ⁠שְּׂפַת־שֶׁ֑קֶר & מִ⁠לָּשׁ֥וֹן רְמִיָּֽה & לָשׁ֥וֹן רְמִיָּֽה 1 If your language does not use an abstract noun for the idea behind the words **falsehood** and **deceit**, you could express the same ideas in another way. Alternate translation: “false lips … deceitful tongue … deceitful tongue” +120:2,3 g2ve rc://*/ta/man/translate/figs-abstractnouns מִ⁠שְּׂפַת־שֶׁ֑קֶר & מִ⁠לָּשׁ֥וֹן רְמִיָּֽה & לָשׁ֥וֹן רְמִיָּֽה 1 If your language does not use an abstract noun for the idea behind the words **falsehood** and **deceit**, you could express the same ideas in another way. Alternate translation: “false lips … deceitful tongue … deceitful tongue” 120:3 rl7j rc://*/ta/man/translate/figs-rquestion מַה־יִּתֵּ֣ן לְ֭⁠ךָ וּ⁠מַה־יֹּסִ֥יף לָ֗⁠ךְ לָשׁ֥וֹן רְמִיָּֽה 1 The author is using the question form to challenge his enemies. 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: “He will certainly give something to you, and he will surely add something to you, tongue of deceit!” 120:3 e9um rc://*/ta/man/translate/figs-explicit מַה־יִּתֵּ֣ן לְ֭⁠ךָ וּ⁠מַה־יֹּסִ֥יף לָ֗⁠ךְ 1 Here, the words **give** and **add** are referring to when Yahweh would punish a person. If it would be helpful to your readers, you could express that explicitly. Alternate translation: “What will he give to you in order to punish you, and what will he add to you in order to punish you” 120:3 zbkv rc://*/ta/man/translate/writing-pronouns יִּתֵּ֣ן & יֹּסִ֥יף 1 The pronoun **he** refers to Yahweh. It may be helpful to clarify this for your readers. Alternate translation: “Yahweh will give … Yahweh will add” 120:4 tp2n rc://*/ta/man/translate/figs-metaphor חִצֵּ֣י גִבּ֣וֹר שְׁנוּנִ֑ים עִ֝֗ם גַּחֲלֵ֥י רְתָמִֽים 1 The author speaks of Yahweh severely punishing liars as if Yahweh were shooting them with arrows and throwing hot coals at them. If it would be helpful to your readers, you could express that explicitly. Alternate translation: “He will punish you, and it will be as if a warrior shot you with sharp arrows and threw hot coals onto you” 120:4 gu1s rc://*/ta/man/translate/figs-activepassive חִצֵּ֣י גִבּ֣וֹר שְׁנוּנִ֑ים 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, the author implies that “the warriors” did it. Alternate translation: “Arrows of a warrior that he sharpened” -120:4 grz8 rc://*/ta/man/translate/figs-explicit חִצֵּ֣י גִבּ֣וֹר 1 The author is answering the question which he raises in the previous verse. If it would be helpful to your readers, you could express that explicitly. Alternate translation: “He will add to you arrows of a warrior” -120:4 wbuc rc://*/ta/man/translate/translate-unknown רְתָמִֽים 1 A **broom tree** is a tree that existed in the desert around where the author lived. Your language and culture may have a term for this kind of tree that you can use in your translation. Otherwise, you can use a general word for tree in your language. +120:4 grz8 rc://*/ta/man/translate/figs-explicit חִצֵּ֣י גִבּ֣וֹר 1 The author is answering the question which he raises in the previous verse. If it would be helpful to your readers, you could express that explicitly. Alternate translation: “He will add to you arrows of a warrior” +120:4 wbuc rc://*/ta/man/translate/translate-unknown רְתָמִֽים 1 A **broom tree** is a tree that existed in the desert around where the author lived. Your language and culture may have a term for this kind of tree that you can use in your translation. Otherwise, you can use a general word for tree in your language. 120:5 gnb5 rc://*/ta/man/translate/grammar-connect-words-phrases כִּי 1 If the connection between this statement and the previous one is not clear, you may want to use a connecting word to show how this statement relates to what came before it. Use a natural form in your language for connecting this statement to the previous one. Alternate translation: “because” 120:5 mg3z rc://*/ta/man/translate/figs-metaphor גַ֣רְתִּי מֶ֑שֶׁךְ שָׁ֝כַ֗נְתִּי עִֽם־אָהֳלֵ֥י קֵדָֽר 1 Here, the author is using the places called **Meshech** and **Kedar** to mean places where the people are hostile to him. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “I sojourned in a dangerous place; I dwelled among the tents of a hostile people” 120:5 x7sn rc://*/ta/man/translate/figs-merism גַ֣רְתִּי מֶ֑שֶׁךְ שָׁ֝כַ֗נְתִּי עִֽם־אָהֳלֵ֥י קֵדָֽר 1 The author is referring to being very far away from the city of Jerusalem by naming a region far away to the north and a region far away to the far south. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I lived very far away from Jerusalem” 120:5 qx4h rc://*/ta/man/translate/figs-metonymy גַ֣רְתִּי מֶ֑שֶׁךְ שָׁ֝כַ֗נְתִּי עִֽם־אָהֳלֵ֥י קֵדָֽר 1 The author is using the phrase **tents of Kedar** to mean the people that live in Kedar. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “those who live in Kedar” 120:7 lr78 rc://*/ta/man/translate/figs-explicit וְ⁠כִ֣י אֲדַבֵּ֑ר 1 Here, **speak** is referring to when the author speaks to those who hate peace about being for peace. If it would be helpful to your readers, you could express that explicitly. Alternate translation: “but when I speak about being for peace” 120:7 f3qz rc://*/ta/man/translate/writing-pronouns הֵ֝֗מָּה 1 The pronoun **they** refers to those who hate peace. It may be helpful to clarify this for your readers. Alternate translation: “those who hate peace” -121:intro n97g 0 # Psalm 121 General Notes\n\n## Type of psalm\n\nPsalm 121 is usually considered a worship a worship psalm.\n\n\n## Important figures of speech in this chapter\n\n\n### Merism\n\nIn this Psalm, the author speaks about the entirety of something by speaking about components of it. If it would be helpful in your language, you could state the meaning plainly by speaking about the entire thing.\n\n## Possible translation difficulties in this chapter\n\n\n### Multiple speakers\n\nVerses one and two are spoken by one person, while verses 3 until the end of the Psalm are spoken by another person. Make sure this is clear to your readers. +121:intro n97g 0 # Psalm 121 General Notes\n\n## Type of psalm\n\nPsalm 121 is usually considered a worship a worship psalm.\n\n\n## Important figures of speech in this chapter\n\n\n### Merism\n\nIn this Psalm, the author speaks about the entirety of something by speaking about components of it. If it would be helpful in your language, you could state the meaning plainly by speaking about the entire thing.\n\n## Possible translation difficulties in this chapter\n\n\n### Multiple speakers\n\nVerses one and two are spoken by one person, while verses 3 until the end of the Psalm are spoken by another person. Make sure this is clear to your readers. 121:1 xgy7 rc://*/ta/man/translate/figs-idiom אֶשָּׂ֣א עֵ֭ינַ⁠י 1 Here, to **lift up** your **eyes** is an idiom that means to look upwards. If this phrase does not have that meaning in your language, use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “I gaze up” 121:1 cb45 rc://*/ta/man/translate/figs-explicit אֶל־הֶ⁠הָרִ֑ים 1 During the time that the author lived, many people considered **mountains** to be the place where gods dwelt. If it would be helpful to your readers, you could express that explicitly. Alternate translation: “to the mountains, where people say that gods dwell” 121:1 yb6k rc://*/ta/man/translate/figs-personification מֵ֝⁠אַ֗יִן יָבֹ֥א עֶזְרִֽ⁠י 1 The author speaks of **help** as if it were a person that could come from somewhere. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Who will help me?” @@ -4776,17 +4776,17 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio 121:3 r43x rc://*/ta/man/translate/figs-123person אַל־יִתֵּ֣ן לַ⁠מּ֣וֹט רַגְלֶ֑⁠ךָ 1 Here, the author switches from first person to second person. Many experts suggest that there is a different person that begins speaking from here to the end of the verse, and that he is speaking to the author. This will be indicated by calling him the “second speaker”. If it would be helpful to your readers, you can indicate this explicitly. Alternate translation: “Another person said to me, “May he not appoint your foot for slipping” 121:3 f1iq rc://*/ta/man/translate/figs-litotes אַל־יִתֵּ֣ן לַ⁠מּ֣וֹט רַגְלֶ֑⁠ךָ אַל־יָ֝נ֗וּם שֹֽׁמְרֶֽ⁠ךָ 1 The second speaker is using a figure of speech here that expresses a strongly positive meaning by using a negative word, **not**, together with an expression that is the opposite of the intended meaning. If it would be helpful in your language, you could express the positive meaning. Alternate translation: “May he surely make your feet sturdy. May the one who protects you stay awake to guard you” 121:3 uj6f rc://*/ta/man/translate/figs-metaphor אַל־יִתֵּ֣ן לַ⁠מּ֣וֹט רַגְלֶ֑⁠ךָ 1 The second speaker is using the phrase **appoint your foot for slipping** to mean to make someone vulnerable of to a bad thing happening to them. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “May he not make you vulnerable to harm” -121:3–4 l1fp rc://*/ta/man/translate/figs-metonymy אַל־יָ֝נ֗וּם שֹֽׁמְרֶֽ⁠ךָ & הִנֵּ֣ה לֹֽא־יָ֭נוּם וְ⁠לֹ֣א יִישָׁ֑ן שׁ֝וֹמֵ֗ר יִשְׂרָאֵֽל 1 The second speaker is using the words **slumber** and **sleep** to mean to stop protecting someone. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “May the one who protects you not stop protecting you. Behold, the one who guards Israel will never cease guarding the city” +121:3-4 l1fp rc://*/ta/man/translate/figs-metonymy אַל־יָ֝נ֗וּם שֹֽׁמְרֶֽ⁠ךָ & הִנֵּ֣ה לֹֽא־יָ֭נוּם וְ⁠לֹ֣א יִישָׁ֑ן שׁ֝וֹמֵ֗ר יִשְׂרָאֵֽל 1 The second speaker is using the words **slumber** and **sleep** to mean to stop protecting someone. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “May the one who protects you not stop protecting you. Behold, the one who guards Israel will never cease guarding the city” 121:4 b5yf rc://*/ta/man/translate/figs-metaphor הִנֵּ֣ה 1 The second speaker is using the term **behold** to focus the first speaker‘s attention on what he is about to say. Your language may have a comparable expression that you could use in your translation. Alternate translation: “Pay attention to this:” 121:4 f8qt rc://*/ta/man/translate/figs-parallelism לֹֽא־יָ֭נוּם וְ⁠לֹ֣א יִישָׁ֑ן 1 These two phrases mean basically the same thing. Translate them according to the decisions your team has made regarding translating parallelism in Hebrew poetry. See the [book introduction](../front/intro.md) for more information. Alternate translation: “will never slumber nor will he ever sleep” or “will never sleep” -121:5–6 sk2b rc://*/ta/man/translate/figs-exmetaphor יְהוָ֥ה צִ֝לְּ⁠ךָ֗ & יוֹמָ֗ם הַ⁠שֶּׁ֥מֶשׁ לֹֽא־יַכֶּ֗⁠כָּה וְ⁠יָרֵ֥חַ בַּ⁠לָּֽיְלָה 1 The second speaker is using the phrase **Yahweh is your shade** to mean that Yahweh will protect you like shade protects you from the sun when it is shining on a hot day. The **harm** that comes from the **sun** and **moon** is referring to bad things that might happen to the author during the day or night. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “Yahweh is like shade … Things will not harm you during the day as when the sun harms a person. Likewise, things will not harm you at night as when the moon harms people” -121:5 hq1i rc://*/ta/man/translate/figs-idiom עַל־יַ֥ד יְמִינֶֽ⁠ךָ 1 Here, **at your right hand** is an idiom that means near to you. If this phrase does not have that meaning in your language, use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “near you” -121:6 qtof rc://*/ta/man/translate/figs-merism יוֹמָ֗ם הַ⁠שֶּׁ֥מֶשׁ לֹֽא־יַכֶּ֗⁠כָּה וְ⁠יָרֵ֥חַ בַּ⁠לָּֽיְלָה 1 The second speaker is referring to the whole day by naming its components. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “This is to protect you from harm at all times of the day, whether from the sun during the day or from the moon during the night” +121:5-6 sk2b rc://*/ta/man/translate/figs-exmetaphor יְהוָ֥ה צִ֝לְּ⁠ךָ֗ & יוֹמָ֗ם הַ⁠שֶּׁ֥מֶשׁ לֹֽא־יַכֶּ֗⁠כָּה וְ⁠יָרֵ֥חַ בַּ⁠לָּֽיְלָה 1 The second speaker is using the phrase **Yahweh is your shade** to mean that Yahweh will protect you like shade protects you from the sun when it is shining on a hot day. The **harm** that comes from the **sun** and **moon** is referring to bad things that might happen to the author during the day or night. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “Yahweh is like shade … Things will not harm you during the day as when the sun harms a person. Likewise, things will not harm you at night as when the moon harms people” +121:5 hq1i rc://*/ta/man/translate/figs-idiom עַל־יַ֥ד יְמִינֶֽ⁠ךָ 1 Here, **at your right hand** is an idiom that means near to you. If this phrase does not have that meaning in your language, use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “near you” +121:6 qtof rc://*/ta/man/translate/figs-merism יוֹמָ֗ם הַ⁠שֶּׁ֥מֶשׁ לֹֽא־יַכֶּ֗⁠כָּה וְ⁠יָרֵ֥חַ בַּ⁠לָּֽיְלָה 1 The second speaker is referring to the whole day by naming its components. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “This is to protect you from harm at all times of the day, whether from the sun during the day or from the moon during the night” 121:6 wzt9 rc://*/ta/man/translate/figs-ellipsis יוֹמָ֗ם הַ⁠שֶּׁ֥מֶשׁ לֹֽא־יַכֶּ֗⁠כָּה וְ⁠יָרֵ֥חַ בַּ⁠לָּֽיְלָה 1 The second speaker 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 earlier in the sentence if it would be clearer in your language. Alternate translation: “The sun will not harm you daily, nor will the moon harm you during the night” 121:8 p75j rc://*/ta/man/translate/figs-merism יִשְׁמָר־צֵאתְ⁠ךָ֥ וּ⁠בוֹאֶ֑⁠ךָ 1 The second speaker is referring to wherever the author goes by naming its components. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “will protect you wherever you go” 122:intro x7wj 0 "# Psalm 122 General Notes\n\n## Structure and Formatting\n\n### Type of Psalm\n\nPsalm 122 is one of the Psalms called Psalms of ascent, and is about the city of Jerusalem.\n\n## Important figures of speech in this chapter\n\n### Metonymy \n\nIn this Psalm, the phrase ""house of Yahweh"" is used to talk about the temple. If it would be helpful to your readers, you could state the meaning plainly.\n\n### Apostrophe\n\nMany times in this Psalm, the author speaks directly to the city of Jerusalem even though it is not a person and cannot hear. He refers to Jerusalem in both the second and third person. If it would be helpful in your language, you could translate these words as if he were speaking directly to the people about Jerusalem." 122:1 lck5 rc://*/ta/man/translate/writing-pronouns בְּ⁠אֹמְרִ֣ים 1 The pronoun **they** refers to other people who worship Yahweh. It may be helpful to clarify this for your readers. Alternate translation: “when Yahweh‘s people said” -122:1 x5k5 rc://*/ta/man/translate/figs-metonymy בֵּ֖ית יְהוָ֣ה 1 See the discussion about the phrase **house of Yahweh** in the [chapter introduction](../122/intro.md). Alternate translation: “to the temple of Yahweh” +122:1 x5k5 rc://*/ta/man/translate/figs-metonymy בֵּ֖ית יְהוָ֣ה 1 See the discussion about the phrase **house of Yahweh** in the [chapter introduction](../122/intro.md). Alternate translation: “to the temple of Yahweh” 122:1 q7ep rc://*/ta/man/translate/figs-exclusive נֵלֵֽךְ 1 The speaker is using the pronoun **us** to refer to themselves and the author, so use the inclusive form of that word if your language marks that distinction. 122:2 d2gp rc://*/ta/man/translate/figs-synecdoche עֹ֭מְדוֹת הָי֣וּ רַגְלֵ֑י⁠נוּ 1 The author is using **our feet** to represent the people themselves. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “we are standing” 122:2 pe5k rc://*/ta/man/translate/figs-synecdoche בִּ֝⁠שְׁעָרַ֗יִ⁠ךְ יְרוּשָׁלִָֽם 1 The author is using **within your gates** to represent that he is inside of the city. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “within you, Jerusalem ” @@ -4797,8 +4797,8 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio 122:4 pium rc://*/ta/man/translate/figs-metonymy לְ⁠שֵׁ֣ם יְהוָֽה 1 The phrase **the name of Yahweh** means Yahweh himself. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “to Yahweh” 122:5 xk6c rc://*/ta/man/translate/figs-abstractnouns יָשְׁב֣וּ כִסְא֣וֹת לְ⁠מִשְׁפָּ֑ט 1 If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Alternate translation: “thrones remained, on which kings judged people” 122:5 d42t rc://*/ta/man/translate/figs-metonymy כִּ֝סְא֗וֹת לְ⁠בֵ֣ית דָּוִֽיד 1 The author is using the phrase **house of David** to mean David‘s descendants who were kings after him. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “thrones of David‘s descendants” -122:6 q9u2 rc://*/ta/man/translate/figs-possession שְׁל֣וֹם יְרוּשָׁלִָ֑ם 1 Here, the author is using the possessive form to describe the city of Jerusalem having peace from outside attackers. If it would be helpful in your language, you could express this instead. Alternate translation: “that Jerusalem would have peace” -122:6–8 nq43 rc://*/ta/man/translate/figs-abstractnouns שַׁ֭אֲלוּ שְׁל֣וֹם יְרוּשָׁלִָ֑ם & יְהִֽי־שָׁל֥וֹם בְּ⁠חֵילֵ֑⁠ךְ שַׁ֝לְוָ֗ה בְּ⁠אַרְמְנוֹתָֽיִ⁠ךְ & שָׁל֣וֹם בָּֽ⁠ךְ 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: “May those who in the city of Jerusalem live peacefully … May people live peacefully within your walls, peacefully within your fortresses … May people live peacefully within you” +122:6 q9u2 rc://*/ta/man/translate/figs-possession שְׁל֣וֹם יְרוּשָׁלִָ֑ם 1 Here, the author is using the possessive form to describe the city of Jerusalem having peace from outside attackers. If it would be helpful in your language, you could express this instead. Alternate translation: “that Jerusalem would have peace” +122:6-8 nq43 rc://*/ta/man/translate/figs-abstractnouns שַׁ֭אֲלוּ שְׁל֣וֹם יְרוּשָׁלִָ֑ם & יְהִֽי־שָׁל֥וֹם בְּ⁠חֵילֵ֑⁠ךְ שַׁ֝לְוָ֗ה בְּ⁠אַרְמְנוֹתָֽיִ⁠ךְ & שָׁל֣וֹם בָּֽ⁠ךְ 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: “May those who in the city of Jerusalem live peacefully … May people live peacefully within your walls, peacefully within your fortresses … May people live peacefully within you” 122:6 t353 rc://*/ta/man/translate/figs-metonymy יְרוּשָׁלִָ֑ם 1 The author is using **Jerusalem** to represent the people who live in Jerusalem. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “those who live in Jerusalem” 122:7 qxx3 rc://*/ta/man/translate/figs-apostrophe יְהִֽי־שָׁל֥וֹם בְּ⁠חֵילֵ֑⁠ךְ & שַׁ֝לְוָ֗ה בְּ⁠אַרְמְנוֹתָֽיִ⁠ךְ 1 Here, **your** and **you** are referring to Jerusalem. See the discussion about the word **Jerusalem** in the [chapter introduction (../122/intro.md) Alternate translation: “May peace be within the walls of Jerusalem … May there be peace in Jerusalem‘s fortresses” 122:8 hz78 rc://*/ta/man/translate/figs-metonymy אַחַ֣⁠י 1 The author is using the term **brothers** to mean his fellow Israelites. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “my fellow Israelites” @@ -5302,7 +5302,7 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio 148:8 u52w stormy wind fulfilling his word 1 Alternate translation: “stormy wind that does what Yahweh commands” 148:9 e5cz rc://*/ta/man/translate/figs-personification 0 The writer continues to speak to things that are not human as if they were people and commands them to praise Yahweh. 148:10 b65a rc://*/ta/man/translate/figs-merism animals wild and tame 1 The words “wild” and “tame” are opposites. Together they encompass all animals. Alternate translation: “all animals” -148:11 j3b1 Connecting Statement: 1 # Connecting Statement:\n\nThe writer commands all people to praise Yahweh. +148:11 j3b1 Connecting Statement: 0 # Connecting Statement:\n\nThe writer commands all people to praise Yahweh. 148:11 w92u rc://*/ta/man/translate/figs-metonymy all nations 1 The word “nations” represents the people who live in those nations. Alternate translation: “people of every nation” 148:12 g9p4 rc://*/ta/man/translate/figs-merism young men and young women, elderly and children 1 The writer uses two merisms, one related to gender and one related to age, to represent every person. 148:13 r7cb rc://*/ta/man/translate/figs-metonymy the name of Yahweh, for his name alone 1 Here the word “name” represents Yahweh himself. Alternate translation: “Yahweh, for he alone” @@ -5342,7 +5342,7 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio 42:9 b1ik 0 To “go mourning” is to perform customs related to being very sad. 1:4 wzv4 rc://*/ta/man/translate/writing-poetry General Information: 1 # General Information:\n\nParallelism is common in Hebrew poetry. (See also: [[rc://*/ta/man/translate/figs-parallelism]]) 7:5 us9e rc://*/ta/man/translate/figs-metonymy overtake me 1 This represents capturing him. Alternate translation: “capture me” -73:24 tpj7 rc://*/ta/man/translate/figs-abstractnouns בַּ⁠עֲצָתְ⁠ךָ֥ תַנְחֵ֑⁠נִי 1 If your language does not use an abstract noun for the idea of **counsel**, you could express the same idea with a verbal phrase and/or adjective or in some other way that is natural in your language. Alternate translation: “You guide me by teaching me instructive things” or “you guide me by teaching me” -73:24 w27o rc://*/ta/man/translate/figs-metonymy וְ֝⁠אַחַ֗ר כָּב֥וֹד תִּקָּחֵֽ⁠נִי 1 Here, the term **glory** could refer to: (1) God’s presence. (Here, God’s presence could refer to an experience of God’s **glory** in this life or an experience of God’s **glory** after death the psalmist dies.) Alternate translation: “and afterward you will take me into your glorious presence” or “and after I die you will take me into your presence” (2) the **glory** or “honor” that God would give the psalmist (receive him with) because he had remained faithful and lived a righteous life. (The psalmist could be saying that God would receive him with honor in this life or receive him with honor after he died.) Alternate translation: “and afterward you will receive me with honor” or “and when I die you will receive me with honor” or “and at the end of my life you will receive me and honor me” +73:24 tpj7 rc://*/ta/man/translate/figs-abstractnouns בַּ⁠עֲצָתְ⁠ךָ֥ תַנְחֵ֑⁠נִי 1 If your language does not use an abstract noun for the idea of **counsel**, you could express the same idea with a verbal phrase and/or adjective or in some other way that is natural in your language. Alternate translation: “You guide me by teaching me instructive things” or “you guide me by teaching me” +73:24 w27o rc://*/ta/man/translate/figs-metonymy וְ֝⁠אַחַ֗ר כָּב֥וֹד תִּקָּחֵֽ⁠נִי 1 Here, the term **glory** could refer to: (1) God’s presence. (Here, God’s presence could refer to an experience of God’s **glory** in this life or an experience of God’s **glory** after death the psalmist dies.) Alternate translation: “and afterward you will take me into your glorious presence” or “and after I die you will take me into your presence” (2) the **glory** or “honor” that God would give the psalmist (receive him with) because he had remained faithful and lived a righteous life. (The psalmist could be saying that God would receive him with honor in this life or receive him with honor after he died.) Alternate translation: “and afterward you will receive me with honor” or “and when I die you will receive me with honor” or “and at the end of my life you will receive me and honor me” 73:24 xott rc://*/ta/man/translate/figs-abstractnouns וְ֝⁠אַחַ֗ר כָּב֥וֹד תִּקָּחֵֽ⁠נִי 1 If your language does not use an abstract noun for the idea of **glory**, you could express the same idea with a verbal phrase or an adjective or in some other way that is natural in your language. Alternate translation (If you chose option 1 above): “and afterward you will take me into your glorious presence” Alternate translation (If you chose option 1 above): “and afterward you will will honor me when you receive me” 74:11 m38y rc://*/ta/man/translate/figs-ellipsis מִ⁠קֶּ֖רֶב חֵֽיקְךָ֣ כַלֵּֽה 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 as modeled by the ULT.