DCS-Mirror
/
unfoldingWord_en_tn
mirror of https://git.door43.org/unfoldingWord/en_tn
2
0
Fork 0
Files Issues Releases Wiki Activity See in Reader

Merge remote-tracking branch 'origin/master' into christopherrsmith-tc-create-1

This commit is contained in:
Richard Mahn 2024-04-19 10:25:08 -06:00
parent 07143504f3 7623be7108
commit deba5ddc87
21 changed files with 2507 additions and 2171 deletions
Show Stats Download Patch File Download Diff File Expand all files Collapse all files

8
manifest.yaml
View File

@ -372,12 +372,12 @@ dublin_core:
translation decisions.
format: text/tsv
identifier: tn
issued: '2023-10-27'
issued: '2024-03-19'
language:
direction: ltr
identifier: en
title: English
modified: '2023-10-27'
modified: '2024-03-19'
publisher: unfoldingWord
relation:
- en/ult
@ -391,11 +391,11 @@ dublin_core:
source:
- identifier: tn
language: en
version: '76'
version: '78'
subject: TSV Translation Notes
title: unfoldingWord® Translation Notes
type: help
version: '77'
version: '79'
checking:
checking_entity:
- unfoldingWord

216
tn_1JN.tsv
View File

File diff suppressed because one or more lines are too long

3046
tn_1KI.tsv
View File

File diff suppressed because it is too large Load Diff

2
tn_1TI.tsv
View File

File diff suppressed because one or more lines are too long

70
tn_2JN.tsv
View File

File diff suppressed because one or more lines are too long

3
tn_3JN.tsv
View File

@ -16,8 +16,7 @@ front:intro kwv9 0 # Introduction to 3 John\n\n## Part 1: General Introductio
1:5 tmh1 rc://*/ta/man/translate/figs-explicit ἀγαπητέ 1 The word **Beloved** refers to Gaius. John is using it as a term of endearment for Gaius as a fellow believer. Use a term here for a dear friend in your language.
1:5 gs6x rc://*/ta/man/translate/figs-explicit πιστὸν ποιεῖς 1 The implication is that Gaius is being faithful to God. You could include this information if that would be helpful to your readers. Alternate translation: “you are doing what is faithful to God” or “you are being loyal to God”
1:5 g4gz rc://*/ta/man/translate/figs-metaphor ὃ, ἐὰν ἐργάσῃ εἰς τοὺς ἀδελφοὺς 1 John is using the term **brothers** to mean people who share the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “when you help fellow believers”
1:6 wzf6 rc://*/ta/man/translate/figs-pronouns οἳ ἐμαρτύρησάν σου τῇ ἀγάπῃ ἐνώπιον ἐκκλησίας 1 Here, **the ones** refers back to the “strangers” in verse 5. If it would be helpful in your language, you could repeat the word “strangers” here. Alternate translation: “those who were strangers to you, who have told the believers in the church here about how you have loved them”
1:6 pb64 rc://*/ta/man/translate/figs-pronouns οὓς 1 Here, **them** may refer (1) in a general sense to all traveling believers, rather than to the specific strangers who told about how Gaius had helped them. Alternate translation: “all such travelers” (2) to the specific group of travelers who told about how Gaius had helped them. In this case, the same group would be traveling back to where Gaius is and then traveling farther. Alternate translation: “these brothers”
1:6 pb64 rc://*/ta/man/translate/figs-pronouns οὓς 1 Here, **whom** may refer (1) in a general sense to all traveling believers, rather than to the specific strangers who told about how Gaius had helped them. Alternate translation: “all such travelers” (2) to the specific group of travelers who told about how Gaius had helped them. In this case, the same group would be traveling back to where Gaius is and then traveling farther. Alternate translation: “these brothers”
1:6 uln9 rc://*/ta/man/translate/figs-ellipsis οὓς & προπέμψας 1 John 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: “to send them on their journey”
1:6 vaxw rc://*/ta/man/translate/figs-idiom οὓς & προπέμψας 1 Here, **send them on** is an idiom that means “give them what they need for the journey.” 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: “to supply them for the trip”
1:6-7 jfun rc://*/ta/man/translate/grammar-connect-logic-result οὓς καλῶς ποιήσεις, προπέμψας ἀξίως τοῦ Θεοῦ; ὑπὲρ γὰρ τοῦ ὀνόματος ἐξῆλθον, μηδὲν λαμβάνοντες ἀπὸ τῶν ἐθνικῶν 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 action that the first phrase describes. If you do so, you will need to combine verses 6 and 7 as described in the [book introduction](../front/intro.md). Alternate translation: “These people went out for the sake of the name, receiving nothing from the Gentiles. Therefore, you will do well to send them on in a manner worthy of God.”

1 Reference ID Tags SupportReference Quote Occurrence Note
16 1:5 tmh1 rc://*/ta/man/translate/figs-explicit ἀγαπητέ 1 The word **Beloved** refers to Gaius. John is using it as a term of endearment for Gaius as a fellow believer. Use a term here for a dear friend in your language.
17 1:5 gs6x rc://*/ta/man/translate/figs-explicit πιστὸν ποιεῖς 1 The implication is that Gaius is being faithful to God. You could include this information if that would be helpful to your readers. Alternate translation: “you are doing what is faithful to God” or “you are being loyal to God”
18 1:5 g4gz rc://*/ta/man/translate/figs-metaphor ὃ, ἐὰν ἐργάσῃ εἰς τοὺς ἀδελφοὺς 1 John is using the term **brothers** to mean people who share the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “when you help fellow believers”
19 1:6 wzf6 pb64 rc://*/ta/man/translate/figs-pronouns οἳ ἐμαρτύρησάν σου τῇ ἀγάπῃ ἐνώπιον ἐκκλησίας οὓς 1 Here, **the ones** refers back to the “strangers” in verse 5. If it would be helpful in your language, you could repeat the word “strangers” here. Alternate translation: “those who were strangers to you, who have told the believers in the church here about how you have loved them” Here, **whom** may refer (1) in a general sense to all traveling believers, rather than to the specific strangers who told about how Gaius had helped them. Alternate translation: “all such travelers” (2) to the specific group of travelers who told about how Gaius had helped them. In this case, the same group would be traveling back to where Gaius is and then traveling farther. Alternate translation: “these brothers”
1:6 pb64 rc://*/ta/man/translate/figs-pronouns οὓς 1 Here, **them** may refer (1) in a general sense to all traveling believers, rather than to the specific strangers who told about how Gaius had helped them. Alternate translation: “all such travelers” (2) to the specific group of travelers who told about how Gaius had helped them. In this case, the same group would be traveling back to where Gaius is and then traveling farther. Alternate translation: “these brothers”
20 1:6 uln9 rc://*/ta/man/translate/figs-ellipsis οὓς & προπέμψας 1 John 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: “to send them on their journey”
21 1:6 vaxw rc://*/ta/man/translate/figs-idiom οὓς & προπέμψας 1 Here, **send them on** is an idiom that means “give them what they need for the journey.” 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: “to supply them for the trip”
22 1:6-7 jfun rc://*/ta/man/translate/grammar-connect-logic-result οὓς καλῶς ποιήσεις, προπέμψας ἀξίως τοῦ Θεοῦ; ὑπὲρ γὰρ τοῦ ὀνόματος ἐξῆλθον, μηδὲν λαμβάνοντες ἀπὸ τῶν ἐθνικῶν 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 action that the first phrase describes. If you do so, you will need to combine verses 6 and 7 as described in the [book introduction](../front/intro.md). Alternate translation: “These people went out for the sake of the name, receiving nothing from the Gentiles. Therefore, you will do well to send them on in a manner worthy of God.”

36
tn_DEU.tsv
View File

@ -159,7 +159,7 @@ 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]])\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]])
2:1 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.
@ -305,7 +305,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd
2:37 v1z7 rc://*/ta/man/translate/figs-youcrowd לֹ֣א קָרָ֑בְתָּ 1 Even though **you** is singular in this verse, Moses is referring to himself and all the Israelites. If it would be helpful to your readers, you could use a different pronoun. Alternate translation: “we did not approach”
2:37 cezq rc://*/ta/man/translate/figs-metaphor יַ֞ד 1 Here, **hand** means “side” or, as relating to a river, “the riverside.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the riverside of”
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: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]])\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### 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 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).
@ -412,7 +412,7 @@ 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.
@ -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.
@ -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”
@ -900,7 +900,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd
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.
@ -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”
@ -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”
@ -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”
@ -1830,7 +1830,7 @@ 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 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”
@ -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”
@ -1929,7 +1929,7 @@ 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”
@ -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

Can't render this file because it is too large.

12
tn_EXO.tsv
View File

File diff suppressed because one or more lines are too long

4
tn_GAL.tsv
View File

@ -401,7 +401,7 @@ front:intro i6u9 0 # Introduction to Galatians\n\n## Part 1: General Introduc
3:22 yzcp rc://*/ta/man/translate/figs-metaphor συνέκλεισεν ἡ Γραφὴ τὰ πάντα ὑπὸ ἁμαρτίαν 1 Paul speaks of **the Scripture** as if it were an authority figure who **imprisoned** people. He speaks of **sin** as if it were a jail from which people cannot break free. If it would be helpful in your language, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly.
3:22 jbn7 rc://*/ta/man/translate/figs-metonymy ἡ Γραφὴ 1 Here, the word **Scripture** could: (1) refer to all Old Testament Scripture. The ULT indicates when the word **Scripture** refers to the entire Bible or the entire Old Testament by capitalizing the word **Scripture**. (2) refer to a particular passage of scripture such as Deuteronomy 27:26 or some other specific Old Testament passage. Alternate translation: “the scripture”
3:22 dxqc rc://*/ta/man/translate/figs-metonymy ἡ Γραφὴ 1 Paul is describing God doing something by association with his Word, **the Scripture**. If it would be helpful in your language, you could use plain language. Alternate translation: “God”
3:22 mk9g rc://*/ta/man/translate/figs-explicit τὰ πάντα 1 Here, the phrase **all things* could refer to: (1) all people. If your language requires you to indicate explicitly what **all things** refers to, you could indicate that it refers to people. Alternate translation: “all humans” (2) the entire creation and the things which make up this present fallen world. See Romans 8:18-22. If you decide that this is what Paul means, you should use a general phrase such as **all things**.
3:22 mk9g rc://*/ta/man/translate/figs-explicit τὰ πάντα 1 Here, the phrase **all things** could refer to: (1) all people. If your language requires you to indicate explicitly what **all things** refers to, you could indicate that it refers to people. Alternate translation: “all humans” (2) the entire creation and the things which make up this present fallen world. See Romans 8:18-22. If you decide that this is what Paul means, you should use a general phrase such as **all things**.
3:22 dt14 rc://*/ta/man/translate/figs-explicit ὑπὸ ἁμαρτίαν 1 Here, the phrase **under sin** refers to being under the power of sin. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “under the power of sin”
3:22 xqmi rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα 1 The phrase **so that** introduces a purpose clause. Following the phrase **so that**, Paul states the purpose for which **the Scripture imprisoned all things under sin**. Use a natural way in your language for introducing a purpose clause. Alternate translation: “in order that”
3:22 pvv3 rc://*/ta/man/translate/figs-activepassive ἡ ἐπαγγελία ἐκ πίστεως Ἰησοῦ Χριστοῦ δοθῇ τοῖς πιστεύουσιν 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. If you must state who did the action, Paul implies that God did it. Alternate translation: “God might give the promise by faith in Jesus Christ to the ones believing”
@ -530,13 +530,13 @@ front:intro i6u9 0 # Introduction to Galatians\n\n## Part 1: General Introduc
4:11 yytt rc://*/ta/man/translate/figs-yousingular ὑμᾶς & ὑμᾶς 1 Both occurrences of the word **you** in this verse are plural and refer to the Galatian believers. Your language may require you to mark such forms.
4:11 alfd rc://*/ta/man/translate/figs-explicit κεκοπίακα 1 Here, the word **labored** refers to Paul’s work of teaching the Galatians the truths of the Christian faith. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “I have labored in teaching and preaching” or “I have taught the truths of the Christian faith”
4:11 bsv1 εἰκῇ 1 Alternate translation: “without results” or “to no avail”
4:12 mad2 rc://*/ta/man/translate/figs-yousingular οἴδατε & ὑμῖν 1 In this verse both occurrences of the word **you** are plural and refer to the Galatian believers. Your language may require you to mark such forms.
4:12 p9gn rc://*/ta/man/translate/figs-gendernotations ἀδελφοί 1 See how you translated the word **brothers** in [1:2](../01/02.md) where it is used with the same meaning. Alternate translation: “brothers and sisters”
4:12 gteu rc://*/ta/man/translate/figs-explicit γίνεσθε ὡς ἐγώ, ὅτι κἀγὼ ὡς ὑμεῖς 1 Paul is asking the Galatian believers to become like himself and not act as if the law of Moses has authority over their lives. He says that formerly, when they did not obey the law of Moses, he had become like them and not obeyed all the rules prescribed it. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “act like I act by not living your life as if you need to obey the law of Moses, because when I was with you did not obey all the rules and ceremonial laws prescribed in the law of Moses” or “become as I am by not acting as if you have to obey the law of Moses, because formerly I became as you were before you were deceived into thinking that you needed to obey the law of Moses”
4:12 b4w2 rc://*/ta/man/translate/grammar-connect-logic-result γίνεσθε ὡς ἐγώ, ὅτι κἀγὼ ὡς ὑμεῖς 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 I became as you, you also should become as I am”
4:12 cg8i rc://*/ta/man/translate/figs-ellipsis κἀγὼ ὡς ὑμεῖς 1 Paul is leaving out some of the words that a sentence would need in many languages to be complete. Here, the implied words are **became** and **are**. If it would be helpful in your language, you could supply these words from the context.
4:12 n3wf rc://*/ta/man/translate/figs-litotes οὐδέν με ἠδικήσατε 1 Here Paul expresses a strong positive meaning by using a negative word together with a word that is the opposite of the intended meaning. If it would be helpful in your language, you could express the meaning positively. Alternate translation: “You treated me well”
4:13 ytex rc://*/ta/man/translate/grammar-connect-time-background δὲ 1 Paul is using the word **Now** to introduce background information. Use a natural way in your language for introducing background information. Alternate translation: “And”
4:13 mad2 rc://*/ta/man/translate/figs-yousingular οἴδατε & ὑμῖν 1 In this verse both occurrences of the word **you** are plural and refer to the Galatian believers. Your language may require you to mark such forms.
4:13 a22l rc://*/ta/man/translate/figs-extrainfo δι’ ἀσθένειαν τῆς σαρκὸς, εὐηγγελισάμην ὑμῖν 1 Here, Paul states that it was a physical illness that previously caused him to proclaim the gospel to Galatians. This could mean that: (1) Paul was already in Galatia when illness caused him to remain there to recover, which gave him time and opportunity to proclaim the gospel to the Galatians. (2) because of a physical illness, Paul went to Galatia to recover from his sickness. While there, he proclaimed the gospel to the Galatians. Because Paul does not explicitly state what provided the opportunity for him to preach the gospel, you should not further explain what Paul says here about his sickness but, rather, you should use a general expression.
4:13 ho2d rc://*/ta/man/translate/grammar-connect-logic-result δι’ 1 Here, Paul is using the phrase **because** to introduce the reason that he **proclaimed the gospel** to the Galatians **previously**, which was **because** he had to stay in Galatia due to illness. Use a natural form in your language for introducing a reason-result clause. Here, the reason is **a weakness of the flesh** and the result is that Paul **proclaimed the gospel to** the Galatians. Alternate translation: “on account of”
4:13 qstf rc://*/ta/man/translate/figs-abstractnouns ἀσθένειαν τῆς σαρκὸς 1 If your language does not use an abstract noun for the idea of **weakness**, you could express the same idea with an adjective such as “weak,” or you could express the meaning in some other way that is natural in your language.

Can't render this file because it contains an unexpected character in line 2 and column 4063.

4
tn_ISA.tsv
View File

@ -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”

Can't render this file because it is too large.

4
tn_JHN.tsv
View File

File diff suppressed because one or more lines are too long

32
tn_JOB.tsv
View File

File diff suppressed because one or more lines are too long

36
tn_LEV.tsv
View File

File diff suppressed because one or more lines are too long

2
tn_MAT.tsv
View File

File diff suppressed because one or more lines are too long

2
tn_MRK.tsv
View File

File diff suppressed because one or more lines are too long

2
tn_NEH.tsv
View File

@ -1732,7 +1732,7 @@ front:intro k2y2 0 # Introduction to Nehemiah\n\n## Part 1: General Introduct
13:5 k1e9 וּ⁠מַעְשַׂ֤ר הַ⁠דָּגָן֙ הַ⁠תִּיר֣וֹשׁ וְ⁠הַ⁠יִּצְהָ֔ר 1 This means the portion, one tenth, of their crops and produce that the Israelites had promised to contribute to support the temple personnel, as described in [10:37–38](../10/37.md). Alternate translation: “the tenth of their crops and produce”
13:5 k1f1 rc://*/ta/man/translate/translate-fraction וּ⁠מַעְשַׂ֤ר 1 A **tithe** means a tenth (1/10) or one part out of ten equal parts.
13:5 k1f3 rc://*/ta/man/translate/figs-ellipsis מִצְוַת֙ הַ⁠לְוִיִּ֔ם וְ⁠הַ⁠מְשֹׁרְרִ֖ים וְ⁠הַ⁠שֹּׁעֲרִ֑ים 1 Here Nehemiah leaves out some of the words that a sentence would ordinarily need in order to be complete. This phrase means “which the law had commanded them to contribute to support the Levites, the singers, and the temple gatekeepers.” You could say that explicitly if it would be helpful to your readers.
13:5 k1f5 וּ⁠תְרוּמַ֖ת הַ⁠כֹּהֲנִֽים 1 This likely refers to the tithe, or one tenth of what they received, that the Levites, in turn contributed to the priests, as described in [10:38](../10/38.md). Alternate translation: “and the contributions to support the priests” or “the tithe of the tithe that the Levites gave to support the priests”
13:5 k1f5 rc://*/ta/man/translate/figs-possession וּ⁠תְרוּמַ֖ת הַ⁠כֹּהֲנִֽים 1 Here, **offerings of the priests** refers to offerings that people brought for the priests, not offerings made by the priests. This may have included the tithe, or one tenth of what they received, that the Levites contributed to the priests, as described in [10:38](../10/38.md). Alternate translation: “and the contributions to support the priests”
13:6 k1f7 rc://*/ta/man/translate/grammar-connect-time-simultaneous וּ⁠בְ⁠כָל־זֶ֕ה 1 This expression indicates that the sentence it introduces describes something that was happening at the same time as the events the book has just described. If it would be helpful in your language, you could use a phrase such as “while all of this was happening” to indicate this.
13:6 dpk4 rc://*/ta/man/translate/grammar-connect-logic-result כִּ֡י 1 This word indicates that the clause it introduces explains the reason for what the previous clause described. That is, Nehemiah is about to give the reason why he was not in Jerusalem while Eliashib was allowing Tobiah to move into the temple. Alternate translation: “because”
13:6 k1f9 rc://*/ta/man/translate/writing-background בִּ⁠שְׁנַת֩ שְׁלֹשִׁ֨ים וּ⁠שְׁתַּ֜יִם לְ⁠אַרְתַּחְשַׁ֤סְתְּא מֶֽלֶךְ־בָּבֶל֙ בָּ֣אתִי אֶל־הַ⁠מֶּ֔לֶךְ 1 Here Nehemiah is providing background information to explain why he was not in Jerusalem. As he indicates in [5:14](../05/14.md), he was governor of Judah for twelve years, from the twentieth to the thirty-second year of the reign of King Artaxerxes. As this verse indicates, he then returned to the royal court. Alternate translation: “I had returned to serve King Artaxerxes in his court in the thirty-second year of his reign”

Can't render this file because it is too large.

278
tn_NUM.tsv
View File

@ -1,5 +1,5 @@
Reference ID Tags SupportReference Quote Occurrence Note
front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introduction\n\n### Outline of Numbers\n\n1. Preparing to leave Sinai (1:1–10:10)\n * Counting and assembling the tribes (1:1–4:49)\n * Regulations (5:1–6:27)\n * Dedicating the altar (7:1–89)\n * Setting up the lampstand (8:1–4)\n * Setting apart the Levites (8:5–29)\n * Second Passover; the cloud to lead them; trumpets (9:1–10:10)\n2. Sinai to Moab, through the wilderness (10:11–17:13)\n * Complaining and murmuring (10:11–11:15)\n * The quails (11:16–35)\n * Miriam’s leprosy (12:1–16)\n * The spies selected and sent (13:1–14:45)\n * Commands (15:1–41)\n * Korah’s rebellion (16:1–17:13)\n3. The Priests and purifying (18:1–19:22)\n * Priests and Levites (18:1–32)\n * The law about purifying (19:1–22)\n4. Conflicts (20:1–21:35)\n * Miriam’s death (20:1–13)\n * Edom’s refusal and Aaron’s death (20:14–29)\n * Journey to Moab (21:1–35)\n5. The Plains of Moab (22:1–36:13)\n * Balaam (22:1–24:25)\n * Baal Peor (25:1–18)\n * The second counting (26:1–65)\n * Inheritance rights for daughters (27:1–11)\n * Joshua succeeds Moses (27:12–23)\n * Offerings and women’s vows (28:1–30:16)\n * Midianite war (31:1–54)\n * Across the Jordan (32:1–42)\n * The people set up camp (33:1–56)\n * Land west of the Jordan; cities for Levites and cities of refuge (34:1–35:34)\n * Female heirs marry (36:1–13)\n\n### What is the Book of Numbers about?\n\nThe Book of Numbers tells about the people of Israel as they traveled from Mount Sinai in the wilderness to the Jordan River. While traveling, the Israelites became discouraged. So they rebelled against the leaders whom God had given them. At the Jordan River, the people of Israel refused to enter the Promised Land. Because the Israelites were afraid and did not trust God, he delayed their entry into the Promised Land for forty years (13:1–14:45). (See: [[rc://*/tw/dict/bible/kt/promisedland]])\n\n### How should the title of this book be translated?\n\nThe title of this book, “Numbers,” refers to when the number of the Israelites was counted. The people of the project language may already be familiar with the name “Numbers” from other Bible versions. If not, the translator could consider a clearer name for the book, such as “The Counting of the People of Israel.” (See: [[rc://*/tw/dict/bible/other/census]])\n\n### Who wrote the Book of Numbers?\n\nThe writers of both the Old and New Testament present Moses as being very involved with writing the Book of Numbers. Since ancient times, both Jews and Christians have thought that Moses wrote Genesis, Exodus, Leviticus, Numbers, and Deuteronomy.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### How does Numbers present the idea of the whole community being responsible when only a few people sinned?\n\nThe people understood and assumed that God would punish the whole community of Israel if some of the people rebelled against him. God did often punish the entire nation when some of them sinned. All of the people in the ancient Near East would have understood and expected this. However, Moses and Aaron prayed for God to punish only those who were guilty.\n\n## Part 3: Important Translation Issues\n\n### Why does Moses speak using third person pronouns about himself?\n\nWhen an author wrote about something he was involved in, it was common for him to use the pronoun “he” instead of “I,” or “they” instead of “we.” The translator may decide to use the project’s normal pronouns instead. (See: [[rc://*/ta/man/translate/figs-123person]])\n\n### “Shall” and “Shall not”\n\nIn this book, “shall” is often used to give a command and “shall not” is used to give a prohibition. While the form itself is not a command or prohibition, it can be interpreted and translated as such. If it would be helpful in your language, you could translate these words using a command or instruction form. (See [[rc://*/ta/man/translate/figs-declarative]])\n\n### Sons of Israel and Israel\n\nThroughout this book, “sons of Israel” and “Israel” usually refer to the Israelite nation or people group as if all of them were the sons of their ancestor Israel, who is also called Jacob. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the people of Israel” or “the Israelites” (See: [[rc://*/tw/dict/bible/kt/israel]])
front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introduction\n\n### Outline of Numbers\n\n1. Preparing to leave Sinai (1:1–10:10)4:3\n * Counting and assembling the tribes (1:1–4:49)\n * Regulations (5:1–6:27)\n * Dedicating the altar (7:1–89)\n * Setting up the lampstand (8:1–4)\n * Setting apart the Levites (8:5–29)\n * Second Passover; the cloud to lead them; trumpets (9:1–10:10)\n2. Sinai to Moab, through the wilderness (10:11–17:13)\n * Complaining and murmuring (10:11–11:15)\n * The quails (11:16–35)\n * Miriam’s leprosy (12:1–16)\n * The spies selected and sent (13:1–14:45)\n * Commands (15:1–41)\n * Korah’s rebellion (16:1–17:13)\n3. The Priests and purifying (18:1–19:22)\n * Priests and Levites (18:1–32)\n * The law about purifying (19:1–22)\n4. Conflicts (20:1–21:35)\n * Miriam’s death (20:1–13)\n * Edom’s refusal and Aaron’s death (20:14–29)\n * Journey to Moab (21:1–35)\n5. The Plains of Moab (22:1–36:13)\n * Balaam (22:1–24:25)\n * Baal Peor (25:1–18)\n * The second counting (26:1–65)\n * Inheritance rights for daughters (27:1–11)\n * Joshua succeeds Moses (27:12–23)\n * Offerings and women’s vows (28:1–30:16)\n * Midianite war (31:1–54)\n * Across the Jordan (32:1–42)\n * The people set up camp (33:1–56)\n * Land west of the Jordan; cities for Levites and cities of refuge (34:1–35:34)\n * Female heirs marry (36:1–13)\n\n### What is the Book of Numbers about?\n\nThe Book of Numbers tells about the people of Israel as they traveled from Mount Sinai in the wilderness to the Jordan River. While traveling, the Israelites became discouraged. So they rebelled against the leaders whom God had given them. At the Jordan River, the people of Israel refused to enter the Promised Land. Because the Israelites were afraid and did not trust God, he delayed their entry into the Promised Land for forty years (13:1–14:45). (See: [[rc://*/tw/dict/bible/kt/promisedland]])\n\n### How should the title of this book be translated?\n\nThe title of this book, “Numbers,” refers to when the number of the Israelites was counted. The people of the project language may already be familiar with the name “Numbers” from other Bible versions. If not, the translator could consider a clearer name for the book, such as “The Counting of the People of Israel.” (See: [[rc://*/tw/dict/bible/other/census]])\n\n### Who wrote the Book of Numbers?\n\nThe writers of both the Old and New Testament present Moses as being very involved with writing the Book of Numbers. Since ancient times, both Jews and Christians have thought that Moses wrote Genesis, Exodus, Leviticus, Numbers, and Deuteronomy.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### How does Numbers present the idea of the whole community being responsible when only a few people sinned?\n\nThe people understood and assumed that God would punish the whole community of Israel if some of the people rebelled against him. God did often punish the entire nation when some of them sinned. All of the people in the ancient Near East would have understood and expected this. However, Moses and Aaron prayed for God to punish only those who were guilty.\n\n## Part 3: Important Translation Issues\n\n### Why does Moses speak using third person pronouns about himself?\n\nWhen an author wrote about something he was involved in, it was common for him to use the pronoun “he” instead of “I,” or “they” instead of “we.” The translator may decide to use the project’s normal pronouns instead. (See: [[rc://*/ta/man/translate/figs-123person]])\n\n### “Shall” and “Shall not”\n\nIn this book, “shall” is used to give a command and “shall not” is used to give a prohibition. While the form itself is not a command or prohibition, it can be interpreted and translated as such. If it would be helpful in your language, you could translate these words using a command or instruction form. (See [[rc://*/ta/man/translate/figs-declarative]])\n\n### Sons of Israel and Israel\n\nThroughout this book, “sons of Israel” and “Israel” usually refer to the Israelite nation or people group as if all of them were the sons of their ancestor Israel, who is also called Jacob. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the people of Israel” or “the Israelites” (See: [[rc://*/tw/dict/bible/kt/israel]])
1:intro av14 0 # Numbers 1 General Notes\n\n## Structure and Formatting\n\n1. Preparing to leave Sinai (1:1–10:10)\n * Counting and assembling the tribes (1:1–4:49)\n\nThis chapter is intended to form a smooth transition from the last chapter of the book of Leviticus. It describes the counting of Israelite men who are able to fight in the army.\n\n## Special Concepts in this Chapter\n\n### Census\n\nIn this chapter, Yahweh commands Moses and Aaron to count how many men of military age were in each tribe of Israel. Some of these men were also called to lead their family groups.\n\n## Possible Translation Difficulties in this Chapter\n\n### “A son of 20 years and upward” \n\nThis phrase refers to a man who is at least 20 years old. It might be helpful in your language to state this more plainly. Alternate translation: “a man who is at least 20 years old” or “a man who is 20 years or older” (See: [[rc://*/ta/man/translate/figs-idiom]])\n\n### “One who goes out to war”\n\nThis phrase refers to a soldier by describing the action that characterizes a soldier. If your readers would not understand what this concept means in this context, you could express the meaning plainly. Alternate translation: “one who can be a soldier” or “one who can fight in a war”
1:1 nore rc://*/ta/man/translate/figs-explicit בְּ⁠אֶחָד֩ 1 Moses uses **one** to imply day **one of the second month**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “on day one”
1:1 xg17 rc://*/ta/man/translate/translate-unknown בְּ⁠מִדְבַּ֥ר סִינַ֖י 1 Here, **wilderness** refers to the dry, barren desert plain that is common in the **Sinai** peninsula region of the modern Middle East. If your language has a word for this kind of landscape, consider using it here. If not, consider using a general expression. Alternate translation: “in the dry, desert plain of Sinai”
@ -175,12 +175,12 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti
1:52 gre3 rc://*/ta/man/translate/translate-unknown דִּגְל֖⁠וֹ 1 A **banner** is a flag made out of a large piece of cloth that is attached to the top of a long wooden pole. Each of the tribes of Israel had its own unique banners that identified it. If your readers would not be familiar with this term, you could use the name of something used for a similar purpose in your area or you could use a more general term. Alternate translation: “and his flag”\n
1:52 qn3w rc://*/ta/man/translate/figs-explicit לְ⁠צִבְאֹתָֽ⁠ם 1 See how you translated this phrase in [1:3](../01/03.md).
1:53 gctl rc://*/ta/man/translate/figs-metonymy לְ⁠מִשְׁכַּ֣ן הָ⁠עֵדֻ֔ת & מִשְׁכַּ֥ן הָ⁠עֵדֽוּת 1 See how you translated this phrase in [1:50](../01/50.md).
1:53 j1iz rc://*/ta/man/translate/figs-metaphor וְ⁠לֹֽא־יִהְיֶ֣ה קֶ֔צֶף עַל־עֲדַ֖ת בְּנֵ֣י יִשְׂרָאֵ֑ל 1 Here Yahweh speaks of **wrath** as if it were an object that could **be upon** a person. If it would be helpful in your language, you could express this meaning plainly. Alternate translation: “and the congregation of the sons of Israel will not experience wrath”
1:53 j1iz rc://*/ta/man/translate/figs-metaphor וְ⁠לֹֽא־יִהְיֶ֣ה קֶ֔צֶף עַל־עֲדַ֖ת בְּנֵ֣י יִשְׂרָאֵ֑ל 1 Here Yahweh speaks of **wrath** as if it were an object that could **be on** a person. If it would be helpful in your language, you could express this meaning plainly. Alternate translation: “and the congregation of the sons of Israel will not experience wrath”
1:53 qpwb rc://*/ta/man/translate/grammar-connect-logic-result וְ⁠לֹֽא־יִהְיֶ֣ה קֶ֔צֶף 1 Here, **and** introduces the result of obeying the instructions stated in the previous clause. Use the most natural way in your language to indicate results. You may need to start a new sentence. Alternate translation: “which will result in wrath not being”\n or “If you do this, then wrath will not be”\n
1:53 c2kv rc://*/ta/man/translate/figs-abstractnouns וְ⁠לֹֽא־יִהְיֶ֣ה קֶ֔צֶף 1 If your language does not use an abstract noun for the idea of **wrath**, you could express the same idea in another way. Alternate translation: “and Yahweh will not be wrathful”
1:53 ms44 rc://*/ta/man/translate/figs-metonymy עֲדַ֖ת בְּנֵ֣י יִשְׂרָאֵ֑ל 1 See how you translated this phrase in [1:2](../01/02.md).
1:53 liu3 rc://*/ta/man/translate/figs-explicit וְ⁠שָׁמְרוּ֙ הַ⁠לְוִיִּ֔ם אֶת־מִשְׁמֶ֖רֶת 1 In this verse, **keep** and **keeping** refer to performing duties to take care of **the Dwelling of the Testimony**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “And the Levites shall perform duties for”
1:53 sken rc://*/ta/man/translate/writing-poetry וְ⁠שָׁמְרוּ֙ הַ⁠לְוִיִּ֔ם אֶת־מִשְׁמֶ֖רֶת 1 Here, **keep the keeping of** 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.
1:53 sken rc://*/ta/man/translate/writing-poetry וְ⁠שָׁמְרוּ֙ הַ⁠לְוִיִּ֔ם אֶת־מִשְׁמֶ֖רֶת 1 The phrase **keep the keeping** is a construction in which a verb and its object are related words. 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.
1:53 jwd9 rc://*/ta/man/translate/figs-quotemarks הָ⁠עֵדֽוּת 1 The direct speech that began in [1:49](../01/49.md) ends at the end of this verse. Consider natural ways of ending direct quotations in your language.
1:54 k71a rc://*/ta/man/translate/figs-metonymy בְּנֵ֣י יִשְׂרָאֵ֑ל 1 See how you translated this phrase in [1:2](../01/02.md).
1:54 d8yx rc://*/ta/man/translate/figs-explicit צִוָּ֧ה יְהוָ֛ה אֶת־מֹשֶׁ֖ה 1 It is implied that **Yahweh commanded Moses** to command **the sons of Israel** to do those things. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Yahweh commanded Moses to command the people to do”
@ -342,11 +342,12 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti
3:6 e8en rc://*/ta/man/translate/figs-possession מַטֵּ֣ה 1 See how you translated this phrase in [1:21](../01/21.md).
3:6 grny rc://*/ta/man/translate/figs-pronouns אֹת֔⁠וֹ 1 Here, **it** refers to all the men of **the tribe of Levi**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “them”
3:6 do5g rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֖י 1 See how you translated the same use of this phrase in [3:4](../03/04.md).
3:7 rwpt rc://*/ta/man/translate/writing-poetry וְ⁠שָׁמְר֣וּ אֶת־מִשְׁמַרְתּ֗⁠וֹ וְ⁠אֶת־מִשְׁמֶ֨רֶת֙ 1 In this verse, **keep** and **keeping** refer to performing duties for Aaron and **all the congregation**. The word **keeping** occurs twice as an emphatic construction that uses a verb and its object that come from the same root. See how you translated the similar phrase “keep the keeping” in [1:53](../01/53.md).
3:7 rwpt rc://*/ta/man/translate/writing-poetry וְ⁠שָׁמְר֣וּ אֶת־מִשְׁמַרְתּ֗⁠וֹ וְ⁠אֶת־מִשְׁמֶ֨רֶת֙ 1 In this verse, **keep** and **keeping** refer to performing duties for Aaron and **all the congregation**. The word **keeping** occurs twice as an emphatic construction in which a verb and its object are related words. See how you translated the similar phrase “keep the keeping” in [1:53](../01/53.md).
3:7 vax8 rc://*/ta/man/translate/figs-possession וְ⁠שָׁמְר֣וּ אֶת־מִשְׁמַרְתּ֗⁠וֹ וְ⁠אֶת־מִשְׁמֶ֨רֶת֙ כָּל־הָ֣⁠עֵדָ֔ה 1 Here Yahweh uses the possessive forms **his** and **of** to indicate that the Levites were supposed to perform their duties for the benefit of Aaron and **all the congregation**. If it would be helpful in your language, you could use a different expression. Alternate translation: “And they shall perform duties for him and for all the congregation”
3:7 jgrn rc://*/ta/man/translate/figs-personification לִ⁠פְנֵ֖י 1 Here Yahweh refers to working in the presence of **the tent of meeting** as if **the tent** were a person with a **face**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “in the presence of”
3:7 nful rc://*/ta/man/translate/writing-poetry לַ⁠עֲבֹ֖ד אֶת־עֲבֹדַ֥ת 1 Here, **service the service** occurs as 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.
3:7 nful rc://*/ta/man/translate/writing-poetry לַ⁠עֲבֹ֖ד אֶת־עֲבֹדַ֥ת 1 The phrase **serve the service** is a construction in which a verb and its object are related words. 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.
3:7 g965 rc://*/ta/man/translate/figs-explicit לַ⁠עֲבֹ֖ד 1 Here, **to** indicates that what follows is the means by which the Levites help Aaron and **all the congregation**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “by means of serving”
3:7 nplq rc://*/ta/man/translate/figs-abstractnouns 1
3:8 zdb4 rc://*/ta/man/translate/figs-explicit וְ⁠שָׁמְר֗וּ 1 Here, **keep** refers to taking care of these **vessels**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “And they shall care for”
3:8 cj2z rc://*/ta/man/translate/figs-possession כְּלֵי֙ אֹ֣הֶל מוֹעֵ֔ד 1 Here Yahweh is using the possessive form to describe **vessels** that were used in **the tent of meeting**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “the vessels that are used in the tent of meeting”
3:8 da22 rc://*/ta/man/translate/figs-explicit מִשְׁמֶ֖רֶת 1 See how you translated the same use of **keeping** in the phrase “the keeping of all the congregation” in the previous verse.
@ -355,7 +356,7 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti
3:9 j739 rc://*/ta/man/translate/figs-metaphor וְ⁠נָתַתָּה֙ אֶת־הַ⁠לְוִיִּ֔ם & נְתוּנִ֨ם נְתוּנִ֥ם 1 Here Yahweh speaks of Moses assigning **the Levites** to serve **Aaron** and his family as if **the Levites** were objects that could be **given** to **Aaron and to his sons**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “And you shall order the Levites to serve … are ordered to serve, ordered to serve”
3:9 krew rc://*/ta/man/translate/figs-yousingular וְ⁠נָתַתָּה֙ 1 Here, **you** is singular and refers to Moses. See how you translated the same use of **you** in [1:3](../01/03.md).
3:9 p7wd rc://*/ta/man/translate/figs-declarative וְ⁠נָתַתָּה֙ 1 Here, **shall** indicates a command. See how you translated the same use of **shall** in [1:3](../01/03.md).
3:9 pi6s rc://*/ta/man/translate/figs-metonymy וּ⁠לְ⁠בָנָ֑י⁠ו 1 Here, **sons** refers to Aaron’s descendants. See how you translated the same use of **sons** in [1:2](../01/02.md).
3:9 pi6s rc://*/ta/man/translate/figs-metonymy וּ⁠לְ⁠בָנָ֑י⁠ו 1 Here, **sons** refers to male descendants. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and to his male descendants”
3:9 rdcm rc://*/ta/man/translate/figs-activepassive נְתוּנִ֨ם נְתוּנִ֥ם הֵ֨מָּה֙ 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: “I have given them, given them”
3:9 jtof rc://*/ta/man/translate/figs-reduplication נְתוּנִ֨ם נְתוּנִ֥ם הֵ֨מָּה֙ 1 Yahweh is repeating the word **given** 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: “They are wholly given”
3:9 hn5e rc://*/ta/man/translate/figs-pronouns ל֔⁠וֹ 1 Here, **him** refers to **Aaron** and his descendants. If it would be helpful in your language, you could state this explicitly. Alternate translation: “to Aaron and his descendants”
@ -409,7 +410,7 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti
3:24 s06i rc://*/ta/man/translate/translate-names לַ⁠גֵּרְשֻׁנִּ֑י 1 See how you translated this phrase is in the previous verse.
3:24 z5w4 rc://*/ta/man/translate/translate-names אֶלְיָסָ֖ף & לָאֵֽל 1 **Eliasaph** and **Lael** are names of men.
3:25 vmdz rc://*/ta/man/translate/figs-explicit וּ⁠מִשְׁמֶ֤רֶת 1 Here, **the keeping** refers to the responsibility to take care of **the tent of meeting**. If it would be helpful in your language, you could state this explicitly. See how you translated the similar use of **keeping** in [1:53](../01/53.md). Alternate translation: “And the responsibility of”
3:25 l841 rc://*/ta/man/translate/figs-metonymy בְּנֵֽי־גֵרְשׁוֹן֙ 1 Here, **sons** refers to Gershon’s descendants. See how you translated the same use of **sons** in [1:2](../01/02.md).
3:25 l841 rc://*/ta/man/translate/figs-metonymy בְּנֵֽי־גֵרְשׁוֹן֙ 1 Here, **sons** refers to male descendants. See how you translated the same use of **sons** in [3:9](../03/09.md).
3:25 j3mi rc://*/ta/man/translate/figs-explicit הַ⁠מִּשְׁכָּ֖ן וְ⁠הָ⁠אֹ֑הֶל 1 Here, **and** indicates that what follows are different items included with **the Dwelling**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the Dwelling, which includes the tent”
3:26 una5 rc://*/ta/man/translate/figs-explicit וְ⁠קַלְעֵ֣י הֶֽ⁠חָצֵ֗ר 1 The phrase **hangings of the courtyard** refers to the curtains that were used to form a fence around **the courtyard**, as described in [Exodus 27:9](.../exo/27/09.md)–[15](../exo/27/15.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “and the curtains hanging around the courtyard”
3:26 xx8u rc://*/ta/man/translate/figs-genericnoun וְ⁠אֵת֙ מֵֽיתָרָ֔י⁠ו לְ⁠כֹ֖ל עֲבֹדָתֽ⁠וֹ 1 In this clause, the word **its** represents the previously mentioned parts of the tent of meeting in general, not one particular part of it. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “and their ropes for all their service”
@ -426,6 +427,7 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti
3:31 i5y8 rc://*/ta/man/translate/figs-explicit וּ⁠מִשְׁמַרְתָּ֗⁠ם 1 See how you translated the same use of **keeping** in [3:25](../03/25.md).
3:31 n0mc rc://*/ta/man/translate/figs-genericnoun עֲבֹדָתֽ⁠וֹ 1 See how you translated this phrase in [3:26](../03/26.md).
3:32 t441 rc://*/ta/man/translate/figs-ellipsis פְּקֻדַּ֕ת 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: “he had the oversight”
3:32 w6pi rc://*/ta/man/translate/figs-abstractnouns פְּקֻדַּ֕ת 1 If your language does not use an abstract noun for the idea of **oversight**, you could express the same idea in another way. Alternate translation: “overseeing”
3:32 ow78 rc://*/ta/man/translate/writing-poetry שֹׁמְרֵ֖י מִשְׁמֶ֥רֶת הַ⁠קֹּֽדֶשׁ 1 See how you translated this phrase in [3:28](../03/28.md).
3:33 a11m rc://*/ta/man/translate/figs-possession לִ⁠מְרָרִ֕י מִשְׁפַּ֨חַת֙ הַ⁠מַּחְלִ֔י וּ⁠מִשְׁפַּ֖חַת הַ⁠מּוּשִׁ֑י אֵ֥לֶּה הֵ֖ם מִשְׁפְּחֹ֥ת מְרָרִֽי 1 See how you translated the similar clauses in [3:21](../03/21.md).
3:33 r9tz rc://*/ta/man/translate/translate-names לִ⁠מְרָרִ֕י & מְרָרִֽי 1 See how you translated this name in [3:17](../03/17.md).
@ -437,7 +439,7 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti
3:35 y9rf rc://*/ta/man/translate/figs-explicit צָפֹֽנָ⁠ה 1 See how you translated this phrase in [2:25](../02/25.md).
3:36 vpdq rc://*/ta/man/translate/figs-abstractnouns וּ⁠פְקֻדַּ֣ת 1 See how you translated the abstract noun **oversight** in [3:32](../03/32.md).\n
3:36 y9hg rc://*/ta/man/translate/figs-explicit מִשְׁמֶרֶת֮ 1 See how you translated the same use of **keeping** in [3:25](../03/25.md).\n
3:36 s58r rc://*/ta/man/translate/figs-metonymy בְּנֵ֣י מְרָרִי֒ 1 Here, **sons** refers to descendants. See how you translated the same use of **sons** in [1:2](../01/02.md).\n
3:36 s58r rc://*/ta/man/translate/figs-metonymy בְּנֵ֣י מְרָרִי֒ 1 Here, **sons** refers to male descendants. See how you translated the same use of **sons** in [3:9](../03/09.md).
3:36 v1sn rc://*/ta/man/translate/translate-unknown קַרְשֵׁי֙ 1 Here, **frames** refers to open wooden structures made to hold the curtains. If a translation is available in your language, see how it translates this term in [Exodus 26:15](../exo/26/15.md).
3:36 d511 rc://*/ta/man/translate/translate-unknown וּ⁠בְרִיחָ֖י⁠ו 1 The **crossbars** are horizontal support beams that give stability to the structure. If a translation is available in your language, see how it translates this term in [Exodus 26:26](../exo/26/26.md).\n
3:36 d6mz rc://*/ta/man/translate/translate-unknown וַ⁠אֲדָנָ֑י⁠ו 1 These **bases** were silver blocks that had a slot in them to keep the board in place and off the ground. If a translation is available in your language, see how it translates this term in [Exodus 26:19](../exo/26/19.md).\n
@ -446,7 +448,7 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti
3:37 x3i8 rc://*/ta/man/translate/translate-unknown וְ⁠אַדְנֵי⁠הֶ֑ם וִ⁠יתֵדֹתָ֖⁠ם וּ⁠מֵֽיתְרֵי⁠הֶֽם 1 Here, **bases**, **pegs**, and **ropes** refer to the items used to secure the pillars and curtains of **the courtyard** fence into place. If a translation is available in your language, see how it translates this term in [Exodus 27:9](../exo/27/09.md)–[19](../exo/27/19.md).
3:38 hj8g rc://*/ta/man/translate/figs-personification לִ⁠פְנֵ֣י & לִ⁠פְנֵי֩ 1 See how you translated the same use of this phrase in [3:7](../03/07.md).
3:38 i8cn rc://*/ta/man/translate/figs-parallelism לִ⁠פְנֵ֣י הַ⁠מִּשְׁכָּ֡ן קֵ֣דְמָ⁠ה לִ⁠פְנֵי֩ אֹֽהֶל־מוֹעֵ֨ד ׀ מִזְרָ֜חָ⁠ה 1 These two clauses mean basically the same thing. Moses is using the two clauses together for emphasize that the descendants of Moses and Aaron camped in an honored place nearest to **the Dwelling**. If it would be helpful to your readers, you could combine the phrases and express the emphasis in another way. Alternate translation: “nearest to the front of the eastern side of the tent of meeting”\n
3:38 t3vw rc://*/ta/man/translate/figs-metonymy וּ⁠בָנָ֗י⁠ו 1 Here, **sons** refers to descendants. See how you translated the same use of **sons** in [1:2](../01/02.md).\n
3:38 t3vw rc://*/ta/man/translate/figs-metonymy וּ⁠בָנָ֗י⁠ו 1 Here, **sons** refers to male descendants. See how you translated the same use of **sons** in [3:9](../03/09.md).
3:38 e1fr rc://*/ta/man/translate/writing-poetry שֹֽׁמְרִים֙ מִשְׁמֶ֣רֶת הַ⁠מִּקְדָּ֔שׁ 1 See how you translated this phrase in [3:28](../03/28.md).
3:38 tda3 rc://*/ta/man/translate/figs-metonymy לְ⁠מִשְׁמֶ֖רֶת בְּנֵ֣י יִשְׂרָאֵ֑ל 1 See how you translated **the keeping of the sons of Israel** in [3:8](../03/08.md).
3:38 bd3s rc://*/ta/man/translate/figs-activepassive וְ⁠הַ⁠זָּ֥ר הַ⁠קָּרֵ֖ב יוּמָֽת 1 See how you translated this sentence in [1:51](../01/51.md).
@ -500,93 +502,177 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti
3:51 u72d rc://*/ta/man/translate/figs-possession כֶּ֧סֶף הַ⁠פְּדֻיִ֛ם 1 See how you translated this phrase in [3:49](../03/49.md).
3:51 gn66 rc://*/ta/man/translate/figs-parallelism עַל־פִּ֣י יְהוָ֑ה כַּ⁠אֲשֶׁ֛ר צִוָּ֥ה יְהוָ֖ה אֶת־מֹשֶֽׁה 1 These two clauses mean similar things. Moses is using repetition to emphasize the idea that the clauses express. If it would be helpful to your readers, you could combine the phrases and express the emphasis in another way. See how you translated this similar clauses in [3:16](../03/16.md). Alternate translation: “exactly in accordance with what Yahweh had commanded”\n
3:51 pt1a rc://*/ta/man/translate/figs-metonymy עַל־פִּ֣י יְהוָ֑ה 1 See how you translated this phrase in [3:16](../03/16.md).
4:intro c4x5 0 # Numbers 4 General Notes\n\n## Special concepts in this chapter\n\n### Counting the Levites by clans\n\nMoses gave special instructions for each of the families of the tribes of Levi. Each family was given a special role in the ministry of the tabernacle. (See: [[rc://*/tw/dict/bible/kt/tabernacle]])
4:2 png1 Kohath 0 See how you translated this man’s name in [Numbers 3:17](../03/17.md).
4:3 j52n rc://*/ta/man/translate/translate-numbers thirty to fifty years old 0 Alternate translation: “30 to 50 years old”
4:3 xcf4 join the company 0 The word “company” refers to the rest of the people working in the tent of meeting.
4:4 y6jy rc://*/ta/man/translate/figs-activepassive reserved for me 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “that I have specially selected for myself”
4:5 vu3s rc://*/ta/man/translate/figs-metonymy When the camp prepares 0 Here “camp” refers to all of the people in the camp. Alternate translation: “When the people prepare”
4:5 y9b2 rc://*/ta/man/translate/figs-idiom to move forward 0 This refers to the people moving to another location. Alternate translation: “to move to another location”
4:5 r6u1 cover the ark of the testimony with it 0 The word “it” refers to the curtain that separated the most holy place from the holy place.
4:6 ebg6 rc://*/ta/man/translate/figs-explicit insert the poles 0 The poles were inserted into rings on the sides of the ark so that the poles could be used to carry the ark. This can be stated clearly. Alternate translation: “insert the poles into the rings on the ark’s sides”
4:7 wj7f rc://*/ta/man/translate/figs-explicit the bread of the presence 0 This bread represents the presence of Yahweh. Alternate translation: “the bread of Yahweh’s presence”
4:7 zvi8 On it they must put 0 Here “it” refers to the blue cloth.
4:7 lbp4 rc://*/ta/man/translate/figs-explicit bowls, and jars for pouring 0 The full meaning of this statement can be made explicit. Alternate translation: “bowls and jars used to pour out drink offerings”
4:7 ve2z Bread must always continue to be 0 There must always be bread”
4:8 dai4 They are to spread over them 0 Here the word “them” refers to “the dishes, spoons, bowls, and jars” (verse 7).
4:8 yzq6 scarlet cloth 0 Alternate translation: “red cloth”
4:8 y76r rc://*/ta/man/translate/figs-explicit insert poles 0 The poles were inserted into rings on the corners of the table so that the poles could be used to carry the table. This can be stated clearly. Alternate translation: “insert poles into the rings at the corners of the table”
4:10 h8fk They must put … into a covering of fine leather 0 Alternate translation: “They must cover … with fine leather”
4:10 uv7g they must put it on a carrying frame 0 Alternate translation: “they must place all of these things on a frame for carrying them”
4:11 tyb6 rc://*/ta/man/translate/figs-explicit insert the carrying poles 0 The poles were inserted into rings on the sides of the altar so theys could be used to carry it. This can be stated clearly. Alternate translation: “insert the carrying poles into the rings one the sides of the altar”
4:12 ek74 the carrying frame 0 a wooden rectangle made with poles used to carry things
4:12 lk6l rc://*/ta/man/translate/figs-abstractnouns for the work in the holy place 0 The word “work” is an abstract noun that can be expressed with the verb “serving.” Alternate translation: “used when serving Yahweh in the holy place”
4:14 i795 rc://*/ta/man/translate/figs-abstractnouns in the work of the altar 0 The word “work” is an abstract noun that can be expressed with the verb “serving.” Alternate translation: “when serving at the altar”
4:14 e3cf rc://*/ta/man/translate/figs-explicit insert the carrying poles 0 The poles were inserted into rings on the sides of the altar so they could be used to carry it. This can be stated clearly. Alternate translation: “insert the carrying poles into the rings on the sides of the altar”
4:15 lah8 rc://*/ta/man/translate/figs-synecdoche to carry the holy place 0 Here the holy place refers to all the items that make up the holy place that Aaron and his sons covered in cloth and skins. Alternate translation: “to carry all of the items of the holy place”
4:15 g62y rc://*/ta/man/translate/figs-metonymy when the camp moves forward 0 Here the word “camp” refers to all of the people in the camp. Alternate translation: “when the people move forward”
4:15 v6kc Kohath 0 See how you translated this man’s name in [Numbers 3:17](../03/17.md).
4:15 qmf7 the holy instruments 0 Alternate translation: “the holy equipment”
4:16 u5dz rc://*/ta/man/translate/figs-metonymy the oil for the light 0 Here the word “light” is used to refer to the “lamps.” Alternate translation: “the oil for the lamps”
4:16 f9nu rc://*/ta/man/translate/figs-abstractnouns the care of 0 Here If your language does not use an abstract noun for the idea behind the word **care**, you can express the same idea with a verb. Alternate translation: “those who care for”
4:18 aq3k rc://*/ta/man/translate/figs-explicit אַל־ תַּכְרִ֕יתוּ אֶת־ שֵׁ֖בֶט מִשְׁפְּחֹ֣ת הַ⁠קְּהָתִ֑י מִ⁠תּ֖וֹךְ הַ⁠לְוִיִּֽם 1 This phrase refers to the death of the Kohathites.
4:18 nvnd rc://*/ta/man/translate/figs-activepassive אַל־ תַּכְרִ֕יתוּ אֶת־ שֵׁ֖בֶט מִשְׁפְּחֹ֣ת הַ⁠קְּהָתִ֑י מִ⁠תּ֖וֹךְ הַ⁠לְוִיִּֽם 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: “Do not do anything that will cause me to completely remove the tribe of the clans of the Kohathite from among the Levites”
4:19 tb7z by doing this 0 This phrase refers to what Yahweh says next. Moses will protect the Kohathites by not allowing them to go in and see the holy place.
4:20 lz4b Kohathites 0 This refers to the descendants of Kohath. See how you translated this in [Numbers 3:27](../03/27.md).
4:20 mv2t rc://*/ta/man/translate/figs-parallelism to his work, to his special tasks 0 These two phrases mean basically the same thing and are combined for emphasis.
4:22 q6xv rc://*/ta/man/translate/figs-explicit of the descendants of Gershon 0 This refers only to men. Alternate translation: “of the male descendants of Gershon”
4:22 wcx9 Gershon 0 See how you translated this man’s name in [Numbers 3:17](../03/17.md).
4:23 cyt1 rc://*/ta/man/translate/translate-numbers thirty years old to fifty years old 0 Alternate translation: “30 years old to 50 years old”
4:23 scm3 join the company to serve in the tent of meeting 0 The word “company” refers to the rest of the people working in the tent of meeting. See how you translated this phrase in [Numbers 4:3](../04/03.md).
4:24 qxm2 This is the work of the clans … when they serve and what they carry 0 This sentence is a description that tells us what the following verses are about.
4:24 ra33 Gershonites 0 This refers to the descendants of Gershon. See how you translated this in [Numbers 3:21](../03/21.md).
4:25 y3p1 rc://*/ta/man/translate/figs-explicit the covering of fine leather hides that is on it 0 This is an outer covering that is placed on top of the tent of meeting’s covering. Alternate translation: “the covering of fine leather hides that is placed on top of that” or “the outer covering made of fine leather hides”
4:26 f7kk rc://*/ta/man/translate/figs-activepassive Whatever should be done with these things 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Whatever work that these things require”
4:27 n1yt must direct all the service of the descendants of the Gershonites 0 Alternate translation: “must tell the descendants of the Gershonites how they are to serve Yahweh in the tent of meeting”
4:28 jx5a rc://*/ta/man/translate/figs-abstractnouns This is the service of the clans of the descendants of the Gershonites for the tent of meeting 0 Here the word “service” is an abstract noun that can be expressed by a verb. Here the word “This” refers to what Yahweh just said. Alternate translation: “This is how the clans of the descendants of the Gershonites will serve in the tent of meeting”
4:28 s4zh Ithamar 0 See how you translated this man’s name in [Numbers 1:2](../01/02.md).
4:29 zg2e rc://*/ta/man/translate/figs-explicit the descendants of Merari 0 This refers only to men. Alternate translation: “the male descendants of Merari”
4:29 f12h Merari 0 See how you translated this man’s name in [Numbers 3:17](../03/17.md).
4:29 kma1 order them 0 Alternate translation: “list them”
4:30 pv9d rc://*/ta/man/translate/translate-numbers thirty years old … fifty years old 0 Alternate translation: “30 years old … 50 years old”
4:30 kr6z join the company and serve in the tent of meeting 0 The word “company” refers to the rest of the people working in the tent of meeting. See how you translated this phrase in [Numbers 4:3](../04/03.md).
4:31 xm2u This is their responsibility 0 Alternate translation: “This” refers to what Yahweh says next.
4:31 zb83 crossbars, posts, and sockets 0 These are all parts of the framing of the tabernacle. See how you translated all of these parts in [Numbers 3:36–37](../03/36.md).
4:32 zbw9 their sockets, pegs, and their ropes, with all their hardware 0 Here “their” refers to the posts of the court.
4:32 ipn4 sockets, pegs, and their ropes 0 These are all parts of the framing of the tabernacle. See how you translated all of these parts in [Numbers 3:36–37](../03/36.md).
4:32 gpe1 List by name the articles they must carry 0 Alternate translation: “List by each man’s name the articles he must carry”
4:33 mq8e rc://*/ta/man/translate/figs-abstractnouns under the direction of Ithamar son of Aaron the priest 0 The word “direction” is an abstract noun that is expressed by a verb. Alternate translation: “as Ithamar son of Aaron the priest directs them”
4:33 a955 Ithamar 0 See how you translated this man’s name in [Numbers 1:2](../01/02.md).
4:34 yf2u rc://*/ta/man/translate/figs-explicit the descendants of the Kohathites 0 The refers to men. Alternate translation: “the male descendants of the Kohathites”
4:34 jm3i Kohathites 0 This refers to the descendants of Kohath. See how you translated this in [Numbers 3:27](../03/27.md).
4:35 s6xk rc://*/ta/man/translate/translate-numbers thirty years old … fifty years old 0 Alternate translation: “30 years old … 50 years old”
4:35 pv9c rc://*/ta/man/translate/figs-explicit everyone who would join the company 0 Here the word “would” does not mean that the men “chose” to join the company but rather that they were “assigned” to the company. Alternate translation: “everyone who was assigned to join the company”
4:35 kav4 join the company to serve in the tent of meeting 0 The word “company” refers to the rest of the people working in the tent of meeting. See how you translated this phrase in [Numbers 4:3](../04/03.md).
4:36 w7px rc://*/ta/man/translate/translate-numbers 2,750 men 0 Alternate translation: “two thousand seven hundred and fifty men”
4:38 ig1e rc://*/ta/man/translate/figs-explicit The descendants of Gershon 0 This refers to the men. Alternate translation: “The male descendants of Gershon”
4:38 ipy6 rc://*/ta/man/translate/figs-activepassive The descendants of Gershon were counted 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Moses and Aaron counted the descendants of Gershon”
4:39 vg68 rc://*/ta/man/translate/translate-numbers from thirty to fifty years old 0 Alternate translation: “from 30 to 50 years old”
4:39 zr98 rc://*/ta/man/translate/figs-explicit everyone who would join the company 0 Here the word “would” does not mean that the men “chose” to join the company but rather that they were “assigned” to the company. Alternate translation: “everyone who was assigned to join the company”
4:39 tm83 join the company to serve in the tent of meeting 0 The word “company” refers to the rest of the people working in the tent of meeting. See how you translated this phrase in [Numbers 4:3](../04/03.md).
4:40 hqz7 rc://*/ta/man/translate/figs-activepassive counted by their clans 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “whom Moses and Aaron counted by their clans”
4:40 sjj3 rc://*/ta/man/translate/figs-ellipsis אַלְפַּ֕יִם וְ⁠שֵׁ֥שׁ מֵא֖וֹת וּ⁠שְׁלֹשִֽׁים 1 This refers to 2,630 men. Alternate translation: “2,630 men”
4:40 uktq rc://*/ta/man/translate/translate-numbers אַלְפַּ֕יִם וְ⁠שֵׁ֥שׁ מֵא֖וֹת וּ⁠שְׁלֹשִֽׁים 1 You can state this in words. Alternate translation: “two thousand six hundred and thirty”
4:41 h4xt they obeyed 0 The word “they” refers to Moses and Aaron.
4:42 pq72 rc://*/ta/man/translate/figs-activepassive The descendants of Merari were counted 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Moses and Aaron counted the descendants of Merari”
4:43 s8f4 rc://*/ta/man/translate/translate-numbers from thirty to fifty years old 0 Alternate translation: “from 30 to 50 years old”
4:43 y483 rc://*/ta/man/translate/figs-explicit everyone who would join the company 0 Here the word “would” does not mean that the men “chose” to join the company but rather that they were “assigned” to the company. Alternate translation: “everyone who was assigned to join the company”
4:43 u1lq join the company to serve in the tent of meeting 0 The word “company” refers to the rest of the people working in the tent of meeting. See how you translated this phrase in [Numbers 4:3](../04/03.md).
4:44 x7fd rc://*/ta/man/translate/figs-activepassive counted by their clans 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “whom Moses and Aaron counted by their clans”
4:44 a51w rc://*/ta/man/translate/translate-numbers numbered 3,200 0 Alternate translation: “numbered three thousand two hundred”
4:45 bi4d they obeyed 0 The word “they” refers to Moses and Aaron.
4:47 vb65 rc://*/ta/man/translate/figs-explicit from thirty to fifty 0 This refers to men. Alternate translation: “men from thirty to fifty”
4:47 b9ng rc://*/ta/man/translate/translate-numbers from thirty to fifty 0 Alternate translation: “from 30 to 50”
4:48 gmh3 rc://*/ta/man/translate/translate-numbers 8,580 men 0 Alternate translation: “eight thousand five hundred and eighty men”
4:49 l3zk At Yahweh’s command 0 Alternate translation: “As Yahweh commanded”
4:49 v91x keeping count of each by the type … He counted each man by the kind of responsibility he would bear 0 These two phrase have similar meaning and are used together to emphasize how Moses counted all the men.
4:49 hpb1 rc://*/ta/man/translate/figs-activepassive by the type of work he was assigned to do 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “by his type of work assignment” or “by the type of work he had assigned each man to do”
4:49 kdw6 he would bear 0 Alternate translation: “he would have”
4:49 q8p8 they obeyed what Yahweh had commanded them 0 Here “they” and “them” refer to Moses and Aaron.
4:intro c4x5 0 # Numbers 4 General Notes\n\n## Structure and Formatting\n\n1. Preparing to leave Sinai (1:1–10:10)\n * Counting and assembling the tribes (1:1–4:49)\n\nThis chapter describes the assignments Yahweh gave to each of the families who descended from Levi with regard for taking care of and transporting the tent of meeting. (See: [[rc://*/tw/dict/bible/kt/tabernacle]])\n\n## Special Concepts in this Chapter\n\n### The tribe of Levi\n\nThe Levites had a special role in Israel. They were specially dedicated to serve Yahweh by offering sacrifices in the tent of meeting and taking care of that tent and everything involved in the system of sacrifices. (See: [[rc://*/tw/dict/bible/kt/priest]])\n\n## Possible Translation Difficulties in this Chapter\n\n### “A son of 30 years and upward and up to a son of 50 years”\n\nThe phrase “a son of … years” is an idiom that refers to the age of a man. The longer phrase here refers to a man who is at least 30 years old and at most 50 years old. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “a man who is at least 30 years old and at most 50 years old” or “a man who is between 30 years or and 50 years old” (See: [[rc://*/ta/man/translate/figs-idiom]])\n
4:1 y26w rc://*/ta/man/translate/figs-quotemarks לֵ⁠אמֹֽר 1 Here the word **saying** introduces direct speech that continues until [4:20](../04/20.md). Consider natural ways of introducing direct quotations in your language.\n
4:2 png1 rc://*/ta/man/translate/figs-idiom נָשֹׂ֗א אֶת־רֹאשׁ֙ 1 See how you translated the nearly identical idiom in [1:2](../01/02.md).
4:2 ebs2 rc://*/ta/man/translate/figs-metonymy בְּנֵ֣י & בְּנֵ֣י 1 In this verse, **sons** refers to male descendants. See how you translated the same use of **sons** in [3:9](../03/09.md).
4:2 vnqr rc://*/ta/man/translate/figs-metonymy קְהָ֔ת 1 See how you translated this name in [3:17](../03/17.md).
4:2 dsln rc://*/ta/man/translate/figs-metonymy לְ⁠מִשְׁפְּחֹתָ֖⁠ם לְ⁠בֵ֥ית אֲבֹתָֽ⁠ם 1 See how you translated these clauses in [1:2](../01/02.md).
4:3 j52n rc://*/ta/man/translate/figs-idiom מִ⁠בֶּ֨ן שְׁלֹשִׁ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה וְ⁠עַ֖ד בֶּן־חֲמִשִּׁ֣ים שָׁנָ֑ה 1 See the discussion of this phrase in the [General Notes](../04/intro.md) for this chapter.
4:3 xcf4 rc://*/ta/man/translate/grammar-collectivenouns לַ⁠צָּבָ֔א 1 The word **company** is singular in form, but it refers to several people who work together as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “to the team of workers”
4:4 y6jy rc://*/ta/man/translate/figs-abstractnouns עֲבֹדַ֥ת בְּנֵי־קְהָ֖ת 1 If your language does not use an abstract noun for the idea of **service**, you could express the same idea in another way. Alternate translation: “is what the sons of Kohath will do to serve”
4:4 ym89 rc://*/ta/man/translate/figs-metonymy בְּנֵי־קְהָ֖ת 1 See how you translated this phrase in [4:2](../04/02.md).
4:4 uyb1 rc://*/ta/man/translate/figs-ellipsis קֹ֖דֶשׁ הַ⁠קֳּדָשִֽׁים 1 Yahweh 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 the context if it would be clearer in your language. Alternate translation: “concerning the holiest holy things”
4:5 r2l6 rc://*/ta/man/translate/figs-metonymy וּ⁠בָנָי⁠ו֙ 1 See how you translated the same use of **sons** in the previous verse.
4:5 vu3s rc://*/ta/man/translate/figs-metonymy הַֽ⁠מַּחֲנֶ֔ה 1 Here, **camp** refers to the people dwelling in the camp. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the people in the camp”
4:5 wvls rc://*/ta/man/translate/figs-explicit בִּ⁠נְסֹ֣עַ 1 See how you translated the same use of “set out” in [2:9](../02/09.md).
4:5 y9b2 rc://*/ta/man/translate/figs-possession פָּרֹ֣כֶת הַ⁠מָּסָ֑ךְ 1 Here Yahweh is using the possessive form to describe the **curtain** that is characterized by **covering**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “the covering curtain”
4:6 q046 rc://*/ta/man/translate/figs-pronouns עָלָ֗י⁠ו 1 Here, **it** refers to both “the box of the testimony” and “the curtain of the covering” that covers the box, as mentioned in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “upon the box and its covering”
4:6 amjx rc://*/ta/man/translate/translate-unknown ע֣וֹר תַּ֔חַשׁ 1 Although the meaning of this word is not certain, many scholars believe it refers to a **porpoise**, which is a water mammal that has skin that can be made into high-quality leather. If your readers would not be familiar with this type of sea animal, you could use a more general term. Alternate translation: “durable animal skin”
4:6 td43 rc://*/ta/man/translate/figs-possession בֶֽגֶד־כְּלִ֛יל תְּכֵ֖לֶת 1 Here Yahweh is using the possessive form to describe a **cloth** that is **entirely** **blue** in color. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “an entirely blue cloth”
4:6 moz7 rc://*/ta/man/translate/figs-explicit מִ⁠לְ⁠מָ֑עְלָ⁠ה 1 Here Yahweh implies that this **cloth** should be **spread** **above** the “box of the testimony,” “the covering,” and **the skin of the porpoise**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “above all these things”
4:6 xsjk rc://*/ta/man/translate/figs-pronouns בַּדָּֽי⁠ו 1 Here, **its** refers to “the box of the testimony” mentioned in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the box’s poles”
4:6 ebg6 rc://*/ta/man/translate/figs-explicit בַּדָּֽי⁠ו 1 These **poles** were inserted into rings on the sides of the ark so that the poles could be used to carry the ark, as explained in [Exodus 25:14](../exo/25/14.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “the poles into the rings on the sides of the box in order to carry it”
4:7 iaz3 rc://*/ta/man/translate/figs-metonymy שֻׁלְחַ֣ן הַ⁠פָּנִ֗ים 1 Here, **faces** represents the presence of Yahweh. This **table** was placed before the presence of Yahweh in the tent of meeting and the Levites were to place on it special **bread** for Yahweh, as described in [Exodus 25:30](../exo/25/30.md). If it would be helpful in your language, you could express the meaning plainly. See how you translated the similar use of “face” in [3:4](../03/04.md). Alternate translation: “the table in Yahweh’s presence” or “the table of the presence”\n
4:7 xivj rc://*/ta/man/translate/figs-possession בֶּ֣גֶד תְּכֵלֶת֒ 1 See how you translated the similar phrase “a cloth entirely of blue” in the previous verse.
4:7 zvi8 rc://*/ta/man/translate/figs-pronouns עָ֠לָי⁠ו & עָלָ֥י⁠ו 1 In this verse, **it** refers to **the cloth of blue** that covers **the table**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “on that cloth … on that cloth”
4:7 n7oh אֶת־הַ⁠קְּעָרֹ֤ת וְ⁠אֶת־הַ⁠כַּפֹּת֙ וְ⁠אֶת־הַ⁠מְּנַקִּיֹּ֔ת וְ⁠אֵ֖ת קְשׂ֣וֹת 1 If a translation exists in your language, see how the words **plates**, **palm-sized pans**, **bowls**, and **pitchers** are translated in [Exodus 25:29](../exo/25/29.md) and [37:16](../exo/37/16.md).
4:7 y4f7 rc://*/ta/man/translate/figs-possession קְשׂ֣וֹת הַ⁠נָּ֑סֶךְ 1 Here Yahweh is using the possessive form to describe **pitchers** that were used for pouring out the **drink offering**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “the pitchers for the drink offering”
4:7 lbp4 rc://*/ta/man/translate/figs-genericnoun הַ⁠נָּ֑סֶךְ 1 The phrase **drink offering** represents drink offerings in general, not one particular drink offering. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “drink offerings”
4:7 ve2z rc://*/ta/man/translate/figs-possession וְ⁠לֶ֥חֶם הַ⁠תָּמִ֖יד 1 Here Yahweh is using the possessive form to describe **the bread** that the Levites were to offer to Yahweh continually. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “and the bread that should be offered continually”
4:8 dai4 rc://*/ta/man/translate/figs-possession בֶּ֚גֶד תּוֹלַ֣עַת שָׁנִ֔י 1 Here Yahweh is using the possessive form to describe **a cloth** that was made **scarlet** in color by using a dye produced from **worms**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “a cloth that has been dyed scarlet”
4:8 brmp rc://*/ta/man/translate/figs-pronouns אֹת֔⁠וֹ 1 Here, **it** refers to **a cloth of the worms of scarlet**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “that cloth”
4:8 yzq6 rc://*/ta/man/translate/translate-unknown בְּ⁠מִכְסֵ֖ה ע֣וֹר תָּ֑חַשׁ 1 See how you translated the same phrase in [4:6](../04/06.md).
4:8 p2ab rc://*/ta/man/translate/figs-explicit וְ⁠שָׂמ֖וּ אֶת־בַּדָּֽי⁠ו 1 These **poles** were inserted into rings on the sides of the table so that the **poles** could be used to carry it, as explained in [Exodus 25:26](../exo/25/26.md)–[28](../exo/25/28.md). See how you translated the similar use of this clause in [4:6](../04/06.md).
4:8 y76r rc://*/ta/man/translate/figs-pronouns בַּדָּֽי⁠ו 1 Here, **its** refers to the table mentioned in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “that table”
4:9 zbm7 rc://*/ta/man/translate/figs-possession בֶּ֣גֶד תְּכֵ֗לֶת 1 See how you translated this phrase in [4:7](../04/07.md).
4:9 h8fk rc://*/ta/man/translate/figs-possession אֶת־מְנֹרַ֤ת הַ⁠מָּאוֹר֙ 1 Here Yahweh is using the possessive form to describe **the lampstand** that is used for **the light source** in the tent of meeting. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “the lampstand that is used for light”
4:9 wwug אֶת־מְנֹרַ֤ת & וְ⁠אֶת־נֵ֣רֹתֶ֔י⁠הָ וְ⁠אֶת־מַלְקָחֶ֖י⁠הָ וְ⁠אֶת־מַחְתֹּתֶ֑י⁠הָ 1 If a translation exists in your language, see how the words **lampstand**, **lamps**, **snuffers**, and **trays** are translated in [Exodus 25:31](../exo/25/31.md)–[38](../exo/25/38.md).
4:9 j2m6 rc://*/ta/man/translate/figs-possession כְּלֵ֣י שַׁמְנָ֔⁠הּ 1 Here Yahweh is using the possessive form to describe **the vessels** that contained the **oil** that was burned in **the lamps** for producing light. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “the vessels for its oil”
4:9 xka6 rc://*/ta/man/translate/figs-personification יְשָׁרְתוּ 1 Here Yahweh refers to the Levites supplying **oil** to keep the **lamps** on **the lampstand** burning as if **the lampstand** were a person whom **they serve**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the provide oil to”
4:10 uv7g אֹתָ⁠הּ֙ וְ⁠אֶת־כָּל־כֵּלֶ֔י⁠הָ & וְ⁠נָתְנ֖וּ 1 Here, **its** and the first occurrence**it** refer to the lampstand mentioned in the previous verse, but the second occurrence of **it** refers to **the covering** that contains the lampstand **and all its vessels**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the lampstand and its vessels … and they shall put the covering and everything in it”
4:10 qfi1 rc://*/ta/man/translate/translate-unknown מִכְסֵ֖ה ע֣וֹר תָּ֑חַשׁ 1 See how you translated this phrase in [4:6](../04/06.md).
4:11 wc59 rc://*/ta/man/translate/figs-possession מִזְבַּ֣ח הַ⁠זָּהָ֗ב 1 Here Yahweh is using the possessive form to describe **the altar** that was overlaid with **gold**, as described in [Exodus 30:1](../exo/30/01.md)–[6](../exo/30/06.md). If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “the altar overlaid with gold”\n
4:11 iama rc://*/ta/man/translate/figs-possession בֶּ֣גֶד תְּכֵ֔לֶת 1 See how you translated this phrase in [4:7](../04/07.md).
4:11 imgr rc://*/ta/man/translate/translate-unknown וְ⁠כִסּ֣וּ אֹת֔⁠וֹ בְּ⁠מִכְסֵ֖ה ע֣וֹר תָּ֑חַשׁ 1 See how you translated this clause in [4:8](../04/08.md).
4:11 tyb6 rc://*/ta/man/translate/figs-explicit וְ⁠שָׂמ֖וּ אֶת־בַּדָּֽי⁠ו 1 These **poles** were inserted into rings on the sides of **the altar** so that the **poles** could be used to carry it, as explained in [Exodus 30:4](../exo/30/04.md)–[5](../exo/30/05.md). See how you translated the similar use of this clause in [4:6](../04/06.md).
4:12 lk6l rc://*/ta/man/translate/figs-explicitinfo כְּלֵ֨י הַ⁠שָּׁרֵ֜ת אֲשֶׁ֧ר יְשָֽׁרְתוּ־בָ֣⁠ם 1 The expression **service with which they serve** 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 implements with which they serve”
4:12 ek74 בֶּ֣גֶד תְּכֵ֔לֶת 1 See how you translated this phrase in [4:7](../04/07.md).
4:12 tfha rc://*/ta/man/translate/translate-unknown וְ⁠כִסּ֣וּ אוֹתָ֔⁠ם בְּ⁠מִכְסֵ֖ה ע֣וֹר תָּ֑חַשׁ 1 See how you translated the similar clause in [4:8](../04/08.md).
4:13 ik1y rc://*/ta/man/translate/figs-explicit הַ⁠מִּזְבֵּ֑חַ 1 Here, **the altar** refers to **the altar** that was overlaid with bronze and was placed in front of the tent of meeting, as described in [Exodus 27:1](../exo/27/01.md)–[8](../exo/27/08.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “the altar overlaid with bronze”
4:14 x6cq rc://*/ta/man/translate/figs-explicitinfo כֹּ֖ל כְּלֵ֣י הַ⁠מִּזְבֵּ֑חַ 1 Since the phrase **all its implements** and **all the implements of the altar** mean the same thing, the expression here is extra information that would be unnatural to express in some languages. If this is true of your language, you could remove the expression here, as in the UST.\n
4:14 jz4e rc://*/ta/man/translate/figs-pronouns עָלָ֗י⁠ו 1 Here, **it** refers to both **the altar** and **all its implements**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “on all those items”
4:14 t5pe rc://*/ta/man/translate/translate-unknown כְּס֛וּי ע֥וֹר תַּ֖חַשׁ 1 See how you translated this phrase in [4:6](../04/06.md).
4:14 e3cf rc://*/ta/man/translate/figs-explicit וְ⁠שָׂמ֥וּ בַדָּֽי⁠ו 1 These **poles** were inserted into rings on the sides of **the altar** so that the poles could be used to carry the ark, as explained in [Exodus 27:6](../exo/27/06.md)–[7](../exo/27/07.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “the poles into the rings on the sides of the altar in order to carry it”\n
4:15 lah8 rc://*/ta/man/translate/figs-metonymy וּ֠⁠בָנָי⁠ו & בְנֵי & בְנֵֽי 1 In this verse, **sons** refers to male descendants. See how you translated the same use of **sons** in [3:9](../03/09.md).
4:15 g62y rc://*/ta/man/translate/figs-metonymy בִּ⁠נְסֹ֣עַ הַֽ⁠מַּחֲנֶה֒ 1 See how you translated this clause in [4:5](../04/05.md).
4:15 v6kc rc://*/ta/man/translate/translate-names קְהָת֙ & קְהָ֖ת 1 See how you translated this name in [3:17](../03/17.md).
4:15 qmf7 rc://*/ta/man/translate/figs-genericnoun הַ⁠קֹּ֖דֶשׁ 1 The phrase **the holy thing** represents the **holy** items used in **the holy place** and the parts of **the holy place** in general, not one particular **holy thing**. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “the holy things”
4:15 mau2 rc://*/ta/man/translate/figs-explicit מַשָּׂ֥א 1 The word **load** refers to all the items that **the sons of Kohath** must carry when the Israelites travel to another location. If it would be helpful in your language, you could state this explicitly. Alternate translation: “are the things that must be carried by”
4:16 f9nu rc://*/ta/man/translate/figs-abstractnouns וּ⁠פְקֻדַּ֞ת & פְּקֻדַּ֗ת 1 See how you translated the abstract noun **oversight** in [3:32](../03/32.md).
4:16 qtad rc://*/ta/man/translate/figs-possession שֶׁ֤מֶן הַ⁠מָּאוֹר֙ 1 Here Yahweh is using the possessive form to describe **the oil** that is burned to produce **light** in the tent of meeting. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “the oil that is used for light”\n
4:16 pm4o rc://*/ta/man/translate/figs-possession וּ⁠קְטֹ֣רֶת הַ⁠סַּמִּ֔ים 1 Here Yahweh is using the possessive form to describe **the incense** that is made of various **spices** that are described in [Exodus 30:34](../exo/30/34.md)–[38](../exo/30/38.md). If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “the incense that is made of spices”
4:16 ok4w rc://*/ta/man/translate/figs-possession וּ⁠מִנְחַ֥ת הַ⁠תָּמִ֖יד 1 Here Yahweh is using the possessive form to describe **the grain offering** that the Levites were to offer to Yahweh continually. If your language would not use the possessive form for this, you could use a different expression. See how you translated the same use of **continuity** in [4:7](../04/07.md).\n
4:16 qxzb rc://*/ta/man/translate/figs-possession וְ⁠שֶׁ֣מֶן הַ⁠מִּשְׁחָ֑ה 1 Here Yahweh is using the possessive form to describe **the oil** that was poured on the priests, all the parts of the tent of meeting, and the items used in it ([Exodus 30:22](../exo/30/22.md)–[38](../exo/30/38.md)). If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “the oil that is used for anointing”
4:16 u8xn rc://*/ta/man/translate/figs-explicitinfo פְּקֻדַּ֗ת 1 Since **the oversight** is repeated from earlier in the verse, the expression here is extra information that would be unnatural to express in some languages. If this is true of your language, you could remove the expression here, as in the UST.\n
4:16 d6a9 rc://*/ta/man/translate/figs-quotemarks וּ⁠בְ⁠כֵלָֽי⁠ו 1 The direct speech that began in [4:2](../04/02.md) ends at the end of this verse. Consider natural ways of ending direct quotations in your language.\n
4:17 u5dz rc://*/ta/man/translate/figs-quotemarks לֵ⁠אמֹֽר 1 Here the word **saying** introduces direct speech that continues until [4:20](../04/20.md). Consider natural ways of introducing direct quotations in your language.\n
4:18 aq3k rc://*/ta/man/translate/figs-explicit אַל־תַּכְרִ֕יתוּ אֶת־שֵׁ֖בֶט מִשְׁפְּחֹ֣ת הַ⁠קְּהָתִ֑י 1 Here, **cut off** refers to being killed. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “Do not let the tribe of the clans of the Kohathite be killed”
4:18 nvnd rc://*/ta/man/translate/figs-activepassive אַל־ תַּכְרִ֕יתוּ אֶת־ שֵׁ֖בֶט מִשְׁפְּחֹ֣ת הַ⁠קְּהָתִ֑י מִ⁠תּ֖וֹךְ הַ⁠לְוִיִּֽם 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: “Do not let the tribe of the clans of the Kohathite die”
4:18 cg6p rc://*/ta/man/translate/translate-names הַ⁠קְּהָתִ֑י 1 See how you translated this phrase in [3:27](../03/27.md).
4:19 ikfc rc://*/ta/man/translate/figs-doublet וְ⁠חָיוּ֙ וְ⁠לֹ֣א יָמֻ֔תוּ 1 The word **live** and the phrase **not die** mean the same thing. Yahweh is using these together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “and they will certainly live”
4:19 bfh5 rc://*/ta/man/translate/grammar-connect-logic-goal וְ⁠חָיוּ֙ 1 Here, **and** indicates that what follows is the goal or purpose for the command in this verse. Use a connector in your language that makes it clear that this is the purpose. Alternate translation (with no comma preceding): “so that they will live”
4:19 wzya rc://*/ta/man/translate/figs-metonymy וּ⁠בָנָי⁠ו֙ 1 Here, **sons** refers to male descendants. See how you translated the same use of **sons** in [3:9](../03/09.md).
4:19 kga6 rc://*/ta/man/translate/figs-explicit יָבֹ֔אוּ 1 Here Yahweh implies that **Aaron and his sons** **enter** into the holy place. If it would be helpful in your language, you could state this explicitly, as in the UST.
4:19 up37 rc://*/ta/man/translate/figs-metaphor וְ⁠שָׂמ֣וּ 1 Here Yahweh refers to assigning work to the Kohathites as if one were placing **them** in locations. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and assign”
4:19 jhcw rc://*/ta/man/translate/figs-idiom אוֹתָ֗⁠ם אִ֥ישׁ אִ֛ישׁ 1 Here, **man by man** is a Hebrew idiom that means “each man.” If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “each man”\n
4:19 bltm rc://*/ta/man/translate/figs-abstractnouns עֲבֹדָת֖⁠וֹ 1 If your language does not use an abstract noun for the idea of **service**, you could express the same idea in another way. Alternate translation: “what he does to serve”
4:19 pr64 rc://*/ta/man/translate/figs-explicit מַשָּׂאֽ⁠וֹ 1 See how you translated the same use of **load** in [4:15](../04/15.md).
4:20 lz4b rc://*/ta/man/translate/figs-pronouns וְ⁠לֹא־יָבֹ֧אוּ 1 Here, **they** refers to the descendants of Kohath. If it would be helpful in your language, you could state this explicitly. Alternate translation: “But the sons of Kohath shall not enter”
4:20 jdd2 rc://*/ta/man/translate/figs-explicit וְ⁠לֹא־יָבֹ֧אוּ 1 Here, **enter** implies entering into the holy place. See how you translated the same use of **enter** in the previous verse.
4:20 mv2t rc://*/ta/man/translate/figs-genericnoun אֶת־הַ⁠קֹּ֖דֶשׁ 1 The phrase **the holy thing** represents the holy items used in the holy place and the parts of the holy place in general, not one particular holy thing. See how you translated the same use of **the holy thing** in [4:15](../04/15.md).
4:20 l3lr rc://*/ta/man/translate/figs-idiom כְּ⁠בַלַּ֥ע 1 This phrase is an idiom that means “for a moment,” which is the time it would take to **gulp**. 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 a bit” or “for a moment”
4:20 g6g1 rc://*/ta/man/translate/figs-quotemarks וָ⁠מֵֽתוּ 1 The direct speech that began in [4:18](../04/18.md) ends at the end of this verse. Consider natural ways of ending direct quotations in your language.
4:21 fl8e rc://*/ta/man/translate/figs-quotemarks לֵּ⁠אמֹֽר 1 Here the word **saying** introduces direct speech that continues until [4:33](../04/33.md). Consider natural ways of introducing direct quotations in your language.\n
4:22 r33r rc://*/ta/man/translate/figs-idiom נָשֹׂ֗א אֶת־רֹ֛אשׁ 1 See how you translated this phrase in [4:2](../04/02.md).
4:22 q6xv rc://*/ta/man/translate/figs-metonymy בְּנֵ֥י גֵרְשׁ֖וֹן 1 Here, **sons** refers to male descendants. See how you translated the same use of **sons** in [3:9](../03/09.md).
4:22 wcx9 rc://*/ta/man/translate/translate-names גֵרְשׁ֖וֹן 1 See how you translated this man’s name in [3:17](../03/17.md).
4:22 ro81 rc://*/ta/man/translate/figs-metaphor לְ⁠בֵ֥ית אֲבֹתָ֖⁠ם לְ⁠מִשְׁפְּחֹתָֽ⁠ם 1 See how you translated these phrases in [1:2](../01/02.md).
4:23 cyt1 rc://*/ta/man/translate/figs-idiom מִ⁠בֶּן֩ שְׁלֹשִׁ֨ים שָׁנָ֜ה וָ⁠מַ֗עְלָ⁠ה עַ֛ד בֶּן־חֲמִשִּׁ֥ים שָׁנָ֖ה 1 See the discussion of these phrases in the [General Notes](../04/intro.md) for this chapter.
4:23 scm3 rc://*/ta/man/translate/writing-poetry לִ⁠צְבֹ֣א צָבָ֔א לַ⁠עֲבֹ֥ד עֲבֹדָ֖ה 1 The phrases **work work** and **serve service** are constructions in which a verb and its object are related words. You may be able to use the same constructions in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis.\n
4:24 qxm2 rc://*/ta/man/translate/figs-abstractnouns זֹ֣את עֲבֹדַ֔ת 1 See how you translated the similar phrase in [4:4](../04/04.md).
4:24 ra33 rc://*/ta/man/translate/grammar-collectivenouns מִשְׁפְּחֹ֖ת הַ⁠גֵּרְשֻׁנִּ֑י 1 See how you translated this phrase in [3:21](../03/21.md).
4:24 iccs rc://*/ta/man/translate/figs-explicit וּ⁠לְ⁠מַשָּֽׂא 1 See how you translated **load** in [4:15](../04/15.md).
4:25 y3p1 rc://*/ta/man/translate/figs-explicit הַ⁠מִּשְׁכָּן֙ וְ⁠אֶת־אֹ֣הֶל מוֹעֵ֔ד מִכְסֵ֕⁠הוּ 1 Here, **and** indicates that what follows are different items included with **the Dwelling**. See how you translated the similar phrases in [3:25](../03/25.md).\n
4:25 w4px rc://*/ta/man/translate/figs-explicit וּ⁠מִכְסֵ֛ה הַ⁠תַּ֥חַשׁ אֲשֶׁר־עָלָ֖י⁠ו מִ⁠לְ⁠מָ֑עְלָ⁠ה 1 This phrase refers to a leather outer **covering** that was placed on top of all the other coverings, as described in [Exodus 26:14](../exo/26/14.md) and [36:19](../exo/36/19.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “the outer covering of porpoise which is on top of all the coverings”
4:25 vqq3 rc://*/ta/man/translate/translate-unknown וּ⁠מִכְסֵ֛ה הַ⁠תַּ֥חַשׁ 1 See how you translated the same phrase in [4:6](../04/06.md).
4:25 ejol מָסַ֔ךְ פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד 1 See how you translated the nearly identical phrase in [3:25](../03/25.md).
4:26 vfla rc://*/ta/man/translate/figs-explicit וְ⁠אֵת֩ קַלְעֵ֨י הֶֽ⁠חָצֵ֜ר 1 See how you translated this phrase in [3:26](../03/26.md).
4:26 t6eq וְ⁠אֶת־מָסַ֣ךְ ׀ פֶּ֣תַח ׀ שַׁ֣עַר הֶ⁠חָצֵ֗ר אֲשֶׁ֨ר עַל־הַ⁠מִּשְׁכָּ֤ן וְ⁠עַל־הַ⁠מִּזְבֵּ֨חַ֙ סָבִ֔יב 1 See how you translated the similar phrases in [3:26](../03/26.md).
4:26 nadj rc://*/ta/man/translate/figs-possession כָּל־כְּלֵ֖י עֲבֹדָתָ֑⁠ם 1 Here Yahweh is using the possessive form to describe **implements** that are used for **their work**. If your language would not use the possessive form for this, you could could a different expression. Alternate translation: “all the implements for working in them”
4:26 f7kk rc://*/ta/man/translate/figs-activepassive כָּל־אֲשֶׁ֧ר יֵעָשֶׂ֛ה לָ⁠הֶ֖ם 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “all that they will do for them”
4:26 zm1d rc://*/ta/man/translate/figs-pronouns לָ⁠הֶ֖ם וְ⁠עָבָֽדוּ 1 Here, **them** refers to the various items mentioned previously in the verse, but **they** refers to the descendants of Gershon. If it would be helpful in your language, you could state this expicitly. Alternate translation: “for those implements; and the Gershonites shall work”
4:27 pcvi rc://*/ta/man/translate/figs-metonymy עַל־פִּי֩ 1 See how you translated this phrase in [3:16](../03/16.md).
4:27 n1yt rc://*/ta/man/translate/figs-metonymy וּ⁠בָנָ֜י⁠ו & בְּנֵ֣י 1 In this verse, **sons** refers to male descendants. See how you translated the same use of **sons** in [3:9](../03/09.md).
4:27 k1i2 rc://*/ta/man/translate/grammar-collectivenouns הַ⁠גֵּרְשֻׁנִּ֔י 1 See how you translated this phrase in [3:21](../03/21.md).
4:27 thlf rc://*/ta/man/translate/figs-explicit מַשָּׂאָ֔⁠ם & מַשָּׂאָֽ⁠ם 1 See how you translated the same use of **load** in [4:15](../04/15.md).
4:27 q8lg rc://*/ta/man/translate/figs-you וּ⁠פְקַדְתֶּ֤ם 1 Here, **you** is plural and refers to **Aaron and his sons**, so use the plural form in your translation if your language marks that distinction.
4:27 ivb2 rc://*/ta/man/translate/figs-abstractnouns בְּ⁠מִשְׁמֶ֔רֶת 1 If your language does not use an abstract noun for the idea of **responsibility**, you could express the same idea in another way. Alternate translation: “by what they are responsible for”
4:28 yk4v rc://*/ta/man/translate/figs-metonymy מִשְׁפְּחֹ֛ת בְּנֵ֥י 1 See how you translated this phrase in [3:29](../03/29.md).
4:28 mauq rc://*/ta/man/translate/figs-genericnoun הַ⁠גֵּרְשֻׁנִּ֖י 1 See how you translated this phrase in [3:21](../03/21.md).
4:28 e8qo rc://*/ta/man/translate/figs-abstractnouns וּ⁠מִ֨שְׁמַרְתָּ֔⁠ם 1 See how you translated the abstract noun **responsibility** in the previous verse.
4:28 jx5a rc://*/ta/man/translate/figs-idiom בְּ⁠יַד֙ 1 In this context, to be **in the hand of** someone means to be under the power or control of that person. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “under the control of”\n
4:28 s4zh rc://*/ta/man/translate/translate-names אִֽיתָמָ֔ר 1 See how you translated this man’s name in [3:2](../03/02.md).
4:29 iyjy rc://*/ta/man/translate/figs-yousingular תִּפְקֹ֥ד 1 **You** here is singular and refers to Moses. If it would be helpful in your language, you could state this explicitly. Alternate translation: “You, Moses,”\n
4:29 zg2e rc://*/ta/man/translate/figs-metonymy בְּנֵ֖י מְרָרִ֑י 1 See how you translated the same use of this phrase in [3:36](../03/36.md).
4:29 f12h rc://*/ta/man/translate/figs-metaphor לְ⁠מִשְׁפְּחֹתָ֥⁠ם לְ⁠בֵית־אֲבֹתָ֖⁠ם 1 See how you translated these phrases in [1:2](../01/02.md).\n
4:30 pv9d rc://*/ta/man/translate/figs-idiom מִ⁠בֶּן֩ שְׁלֹשִׁ֨ים שָׁנָ֜ה וָ⁠מַ֗עְלָ⁠ה וְ⁠עַ֛ד בֶּן־חֲמִשִּׁ֥ים שָׁנָ֖ה תִּפְקְדֵ֑⁠ם 1 See how you translated this clause in [4:23](../04/23.md).
4:30 kr6z rc://*/ta/man/translate/figs-explicit לַ⁠צָּבָ֔א 1 See how you translated the same use of **company** in [4:3](../04/03.md).
4:30 cf5o rc://*/ta/man/translate/writing-poetry לַ⁠עֲבֹ֕ד אֶת־עֲבֹדַ֖ת 1 See how you translated this phrase in [3:7](../03/07.md).
4:31 xm2u rc://*/ta/man/translate/figs-abstractnouns מִשְׁמֶ֣רֶת 1 See how you translated the abstract noun **responsibility** in [4:27](../04/27.md).
4:31 g3co rc://*/ta/man/translate/figs-explicit מַשָּׂאָ֔⁠ם 1 See how you translated the same use of load in [4:15](../04/15.md).
4:31 zb83 קַרְשֵׁי֙ הַ⁠מִּשְׁכָּ֔ן וּ⁠בְרִיחָ֖י⁠ו וְ⁠עַמּוּדָ֥י⁠ו וַ⁠אֲדָנָֽי⁠ו 1 See how you translated all of these things in [3:36](../03/36.md).
4:32 zbw9 וְ⁠עַמּוּדֵי֩ הֶ⁠חָצֵ֨ר סָבִ֜יב וְ⁠אַדְנֵי⁠הֶ֗ם וִֽ⁠יתֵדֹתָ⁠ם֙ וּ⁠מֵ֣יתְרֵי⁠הֶ֔ם 1 See how you translated all of these things in [3:37](../03/37.md).
4:32 ipn4 לְ⁠כָל־כְּלֵי⁠הֶ֔ם וּ⁠לְ⁠כֹ֖ל עֲבֹדָתָ֑⁠ם 1 See how you translated the similar phrases in [3:36](../03/36.md).
4:32 gpe1 rc://*/ta/man/translate/figs-explicit וּ⁠בְ⁠שֵׁמֹ֣ת 1 Here, **names** refers to the **names** of the descendants of Merari who will carry these items. If it would be helpful in your language, you could state this explicitly. Alternate translation: “and by each man’s name”
4:32 fjzn rc://*/ta/man/translate/figs-you תִּפְקְד֔וּ 1 Here, **you** is plural and refers to **Aaron and his sons**, as in [4:27](../04/27.md), so use the plural form in your translation if your language marks that distinction.
4:32 fboa rc://*/ta/man/translate/figs-abstractnouns מִשְׁמֶ֥רֶת מַשָּׂאָֽ⁠ם 1 See how you translated this phrase in the previous verse.
4:33 mq8e rc://*/ta/man/translate/figs-metonymy זֹ֣את עֲבֹדַ֗ת מִשְׁפְּחֹת֙ בְּנֵ֣י 1 See how you translated the same clause in [4:28](../04/28.md).
4:33 w2cp rc://*/ta/man/translate/figs-metonymy בְּ⁠יַד֙ אִֽיתָמָ֔ר בֶּֽן־אַהֲרֹ֖ן הַ⁠כֹּהֵֽן 1 See how you translated the same clause in [4:28](../04/28.md).
4:33 a955 rc://*/ta/man/translate/translate-names אִֽיתָמָ֔ר 1 See how you translated this man’s name in [1:2](../01/02.md).
4:33 hlio rc://*/ta/man/translate/figs-quotemarks הַ⁠כֹּהֵֽן 1 The direct speech that began in [4:22](../04/22.md) ends at the end of this verse. Consider natural ways of ending direct quotations in your language.
4:34 aotu rc://*/ta/man/translate/figs-metonymy בְּנֵ֣י 1 Here, **sons** refers to male descendants. See how you translated the same use of **sons** in [3:9](../03/09.md).
4:34 jm3i rc://*/ta/man/translate/grammar-collectivenouns הַ⁠קְּהָתִ֑י 1 See how you translated this phrase in [3:27](../03/27.md).
4:34 wzx3 rc://*/ta/man/translate/figs-metonymy לְ⁠מִשְׁפְּחֹתָ֖⁠ם וּ⁠לְ⁠בֵ֥ית אֲבֹתָֽ⁠ם 1 See how you translated these clauses in [1:2](../01/02.md).
4:35 s6xk rc://*/ta/man/translate/figs-idiom מִ⁠בֶּ֨ן שְׁלֹשִׁ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה וְ⁠עַ֖ד בֶּן־חֲמִשִּׁ֣ים שָׁנָ֑ה 1 See the discussion of these phrases in the [General Notes](../04/intro.md) for this chapter.
4:35 pv9c rc://*/ta/man/translate/figs-explicit כָּל־הַ⁠בָּא֙ לַ⁠צָּבָ֔א 1 See how you translated this phrase in [4:30](../04/30.md).
4:36 knzb rc://*/ta/man/translate/figs-activepassive פְקֻדֵי⁠הֶ֖ם 1 See how you translated this phrase in [1:21](../01/21.md).
4:36 w7px rc://*/ta/man/translate/translate-numbers אַלְפַּ֕יִם שְׁבַ֥ע מֵא֖וֹת וַ⁠חֲמִשִּֽׁים 1 Alternate translation: “two thousand seven hundred and fifty”
4:37 udge rc://*/ta/man/translate/figs-activepassive פְקוּדֵי֙ 1 See how you translated **counted ones** in the previous verse.
4:37 b25z rc://*/ta/man/translate/grammar-collectivenouns מִשְׁפְּחֹ֣ת הַ⁠קְּהָתִ֔י 1 See how you translated this phrase in [3:27](../03/27.md).
4:37 szpi rc://*/ta/man/translate/figs-explicitinfo אֲשֶׁ֨ר פָּקַ֤ד מֹשֶׁה֙ וְ⁠אַהֲרֹ֔ן 1 Since the same idea of **the counted ones** is repeated in this phrase, the expression here is extra information that would be unnatural to express in some languages. If this is true of your language, you could remove the expression here, as in the UST.
4:37 axd1 rc://*/ta/man/translate/figs-metonymy עַל־פִּ֥י יְהוָ֖ה 1 See how you translated this phrase in [3:16](../03/16.md).
4:37 g5gl rc://*/ta/man/translate/figs-idiom בְּ⁠יַד 1 Here, **by the hand** indicates that **Moses** was the means by which **Yahweh** gave these commands to the people. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “by means of” or “that was communicated to the Israelites by Moses”
4:38 ipy6 rc://*/ta/man/translate/figs-activepassive וּ⁠פְקוּדֵ֖י 1 See how you translated **counted ones** in the previous two verses.
4:38 ig1e rc://*/ta/man/translate/figs-metonymy בְּנֵ֣י 1 Here, **sons** refers to male descendants. See how you translated the same use of **sons** in [3:9](../03/09.md).
4:38 gxth rc://*/ta/man/translate/figs-metonymy לְ⁠מִשְׁפְּחוֹתָ֖⁠ם וּ⁠לְ⁠בֵ֥ית אֲבֹתָֽ⁠ם 1 See how you translated these phrases in [1:2](../01/02.md).
4:39 vg68 rc://*/ta/man/translate/figs-idiom מִ⁠בֶּ֨ן שְׁלֹשִׁ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה וְ⁠עַ֖ד בֶּן־חֲמִשִּׁ֣ים שָׁנָ֑ה כָּל־הַ⁠בָּא֙ לַ⁠צָּבָ֔א לַ⁠עֲבֹדָ֖ה בְּ⁠אֹ֥הֶל מוֹעֵֽד 1 See how you translated the identical clauses in [4:35](../04/35.md).
4:40 sjj3 rc://*/ta/man/translate/figs-activepassive פְּקֻ֣דֵי⁠הֶ֔ם 1 See how you translated this phrase in [1:21](../01/21.md).
4:40 hqz7 rc://*/ta/man/translate/figs-metonymy לְ⁠מִשְׁפְּחֹתָ֖⁠ם לְ⁠בֵ֣ית אֲבֹתָ֑⁠ם 1 See how you translated these phrases in [1:2](../01/02.md).
4:40 uktq rc://*/ta/man/translate/translate-numbers אַלְפַּ֕יִם וְ⁠שֵׁ֥שׁ מֵא֖וֹת וּ⁠שְׁלֹשִֽׁים 1 Alternate translation: “two thousand six hundred and thirty”
4:41 h4xt rc://*/ta/man/translate/figs-activepassive אֵ֣לֶּה פְקוּדֵ֗י מִשְׁפְּחֹת֙ בְּנֵ֣י & כָּל־הָ⁠עֹבֵ֖ד בְּ⁠אֹ֣הֶל מוֹעֵ֑ד אֲשֶׁ֨ר פָּקַ֥ד מֹשֶׁ֛ה וְ⁠אַהֲרֹ֖ן עַל־פִּ֥י יְהוָֽה 1 See how you translated the same clauses in [4:37](../04/37.md).
4:42 pq72 rc://*/ta/man/translate/figs-activepassive וּ⁠פְקוּדֵ֕י מִשְׁפְּחֹ֖ת בְּנֵ֣י 1 See how you translated this phrase in the previous verse.
4:42 r5rm rc://*/ta/man/translate/figs-metaphor לְ⁠מִשְׁפְּחֹתָ֖⁠ם לְ⁠בֵ֥ית אֲבֹתָֽ⁠ם 1 See how you translated these phrases in [1:2](../01/02.md).
4:43 s8f4 rc://*/ta/man/translate/figs-idiom מִ⁠בֶּ֨ן שְׁלֹשִׁ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה וְ⁠עַ֖ד בֶּן־חֲמִשִּׁ֣ים שָׁנָ֑ה כָּל־הַ⁠בָּא֙ לַ⁠צָּבָ֔א לַ⁠עֲבֹדָ֖ה בְּ⁠אֹ֥הֶל מוֹעֵֽד 1 See how you translated the same clauses in [4:35](../04/35.md).
4:44 x7fd rc://*/ta/man/translate/figs-activepassive וַ⁠יִּהְי֥וּ פְקֻדֵי⁠הֶ֖ם לְ⁠מִשְׁפְּחֹתָ֑⁠ם 1 See how you translated this clause in [4:36](../04/36.md).
4:44 a51w rc://*/ta/man/translate/translate-numbers שְׁלֹ֥שֶׁת אֲלָפִ֖ים וּ⁠מָאתָֽיִם 1 Alternate translation: “three thousand two hundred”
4:45 bi4d rc://*/ta/man/translate/figs-activepassive אֵ֣לֶּה פְקוּדֵ֔י מִשְׁפְּחֹ֖ת בְּנֵ֣י & אֲשֶׁ֨ר פָּקַ֤ד מֹשֶׁה֙ וְ⁠אַהֲרֹ֔ן 1 See how you translated these clauses in [4:41](../04/41.md).
4:45 ywn1 rc://*/ta/man/translate/figs-metonymy עַל־פִּ֥י יְהוָ֖ה בְּ⁠יַד־מֹשֶֽׁה 1 See how you translated this clause in [4:37](../04/37.md).
4:46 er34 rc://*/ta/man/translate/figs-explicitinfo כָּֽל־הַ⁠פְּקֻדִ֡ים אֲשֶׁר֩ פָּקַ֨ד מֹשֶׁ֧ה וְ⁠אַהֲרֹ֛ן וּ⁠נְשִׂיאֵ֥י יִשְׂרָאֵ֖ל 1 Since the same idea of **the counted ones** is repeated later in this verse, the expression here is extra information that would be unnatural to express in some languages. If this is true of your language, you could remove the expression here. Alternate translation: “All the ones whom Moses and Aaron and the leaders of Israel had counted”\n
4:46 oo83 rc://*/ta/man/translate/figs-metaphor לְ⁠מִשְׁפְּחֹתָ֖⁠ם וּ⁠לְ⁠בֵ֥ית אֲבֹתָֽ⁠ם 1 See how you translated these phrases in [1:2](../01/02.md).
4:47 vb65 rc://*/ta/man/translate/figs-idiom מִ⁠בֶּ֨ן שְׁלֹשִׁ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה וְ⁠עַ֖ד בֶּן־חֲמִשִּׁ֣ים שָׁנָ֑ה 1 See how you translated this clause in [4:35](../04/35.md).
4:47 ji4l rc://*/ta/man/translate/writing-poetry לַ⁠עֲבֹ֨ד עֲבֹדַ֧ת עֲבֹדָ֛ה וַ⁠עֲבֹדַ֥ת 1 See how you translated **serve the service** in [3:7](../03/07.md).
4:47 b9ng rc://*/ta/man/translate/figs-explicit מַשָּׂ֖א 1 See how you translated the same use of **load** in [4:15](../04/15.md).
4:48 nvt5 rc://*/ta/man/translate/figs-activepassive פְּקֻדֵי⁠הֶ֑ם 1 See how you translated this phrase in [1:21](../01/21.md).
4:48 gmh3 rc://*/ta/man/translate/translate-numbers שְׁמֹנַ֣ת אֲלָפִ֔ים וַ⁠חֲמֵ֥שׁ מֵא֖וֹת וּ⁠שְׁמֹנִֽים 1 Alternate translation: “eight thousand five hundred and eighty”
4:49 l3zk rc://*/ta/man/translate/figs-metonymy עַל־פִּ֨י יְהוָ֜ה 1 Se how you translated this phrase in [3:16](../03/16.md) and [4:37](../04/37.md).
4:49 wznn rc://*/ta/man/translate/figs-activepassive פָּקַ֤ד אוֹתָ⁠ם֙ 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: “Moses, Aaron, and the leaders counted them”
4:49 tlvq rc://*/ta/man/translate/figs-idiom בְּ⁠יַד־מֹשֶׁ֔ה 1 See how you translated this phrase in [4:37](../04/37.md).
4:49 v91x rc://*/ta/man/translate/figs-idiom אִ֥ישׁ אִ֛ישׁ 1 In this verse, the phrase **man by man** is a Hebrew idiom that means “each man.” If it would be helpful in your language, you could express the meaning plainly. See how you translated the similar use of **man** in [1:4](../01/04.md). Alternative translation: “each man”\n
4:49 vf9i rc://*/ta/man/translate/figs-explicit עַל־עֲבֹדָת֖⁠וֹ וְ⁠עַל־מַשָּׂא֑⁠וֹ 1 Moses implies that this **service** and **load** are related to the tent of meeting. If it would be helpful in your language, you could state this explicitly. Alternate translation: “in accordance with his service in the tent of meeting and in accordance with his load associated with it”
4:49 kdw6 rc://*/ta/man/translate/figs-explicit מַשָּׂא֑⁠וֹ 1 See how you translated the same use of **load** in [4:15](../04/15.md).
4:49 hpb1 rc://*/ta/man/translate/figs-activepassive וּ⁠פְקֻדָ֕י⁠ו 1 See how you translated the same use of **counted ones** in the previous verse.
4:49 q8p8 rc://*/ta/man/translate/figs-ellipsis אֲשֶׁר־צִוָּ֥ה יְהוָ֖ה אֶת־מֹשֶֽׁה 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: “that Yahweh had commanded Moses to count”
5:intro q2wy 0 # Numbers 5 General Notes\n\n## Special concepts in this chapter\n\n### Israel’s camp\n\nIsrael’s entire camp was to be a “clean” place. This meant that people who could not be made acceptable to God were not allowed inside the camp. (See: [[rc://*/tw/dict/bible/kt/clean]])\n\n### Vengeance\n\nThere are several laws in this chapter regarding restitution. These laws were meant to limit the ways in which people who had been wronged could seek to be compensated. These laws were intended to make it difficult for such people to avenge a wrong when they were angry. (See: [[rc://*/tw/dict/bible/other/avenge]] and [[rc://*/tw/dict/bible/kt/jealous]])
5:2 w9tt infectious skin disease 0 This refers to leprosy, which is a sickness that affects the skin and easily spreads to other people.
5:2 zu9x oozing sore 0 This refers to an open cut that is leaking fluids.

Can't render this file because it is too large.

94
tn_PRO.tsv
View File

@ -1724,32 +1724,32 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
14:34 w56h rc://*/ta/man/translate/grammar-collectivenouns לְאֻמִּ֣ים 1 The plural use of **peoples** here refers to several groups of people that could also be called “nations” or “countries.” See how you translated “people” in [11:14](../11/14.md).
14:35 vi56 rc://*/ta/man/translate/figs-abstractnouns רְֽצוֹן & מַשְׂכִּ֑יל וְ֝⁠עֶבְרָת֗⁠וֹ 1 See how you translated the abstract nouns **delight** in [8:30](../08/30.md), **insight** in [1:3](../01/03.md), and **rage** in [11:23](../11/23.md).
14:35 c522 rc://*/ta/man/translate/figs-genericnoun מֶ֭לֶךְ לְ⁠עֶ֣בֶד & וְ֝⁠עֶבְרָת֗⁠וֹ תִּהְיֶ֥ה מֵבִֽישׁ 1 Here, **a king**, **the servant**, **his**, and **one who acts shamefully** refer to types of people, not to specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “any king is for any servant … but any king’s rage is for any person who acts shamefully”
15:intro l872 0 # Proverbs 15 General Notes\n\n## Structure and formatting\n\nChapter 15 continues the section of the book written by Solomon that is filled mainly with short, individual proverbs.\n\n## Important figures of speech in this chapter\n\n### Contrasting parallelism\n\nExcept for [15:3](../15/03.md), [10–12](../15/10.md), [16–17](../15/16.md), [23–24](../15/23.md), [30–31](../15/30.md), and [33](../15/33.md), all the proverbs in this chapter consist of two parallel clauses that contrast with each other.
15:intro l872 0 # Proverbs 15 General Notes\n\n## Structure and Formatting\n\nChapter 15 continues the section of the book written by Solomon that is filled mainly with short, individual proverbs.\n\n## Important figures of speech in this chapter\n\n### Contrasting parallelism\n\nExcept for [15:3](../15/03.md), [10–12](../15/10.md), [16–17](../15/16.md), [23–24](../15/23.md), [30–31](../15/30.md), and [33](../15/33.md), all the proverbs in this chapter consist of two parallel clauses that contrast with each other.
15:1 qcqk rc://*/ta/man/translate/figs-explicit מַֽעֲנֶה־רַּ֭ךְ יָשִׁ֣יב חֵמָ֑ה וּ⁠דְבַר־עֶ֝֗צֶב יַעֲלֶה־אָֽף 1 In this verse, Solomon implies that the **gentle answer** and **word of pain** are spoken to an angry person. If it would be helpful in your language, you could state this explicitly. Alternate translation: “A gentle answer spoken to an angry person turns back that person’s heat, but a word of pain spoken to an angry person lifts up that person’s nose”
15:1 ydyg rc://*/ta/man/translate/figs-genericnoun מַֽעֲנֶה־רַּ֭ךְ & וּ⁠דְבַר־עֶ֝֗צֶב 1 **A gentle answer** and **a word of pain** refer to types of things people say, not to a specific **answer** or **word**. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any gentle answer … but any word of pain”\n
15:1 jrxm rc://*/ta/man/translate/figs-idiom יָשִׁ֣יב חֵמָ֑ה 1 The phrase is an idiom that refers to decreasing a person’s anger as if that anger were **heat** that someone **turns back**. The word **heat** means “anger” by association with the way that an angry person’s body increases in **heat**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “decreases anger” or “causes an angry person to become calm”
15:1 kv69 rc://*/ta/man/translate/figs-metaphor וּ⁠דְבַר־עֶ֝֗צֶב 1 The phrase **word of pain** refers to something that is spoken harshly as if what is spoken causes **pain** to the listener. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “but what is spoken harshly”
15:1 kv69 rc://*/ta/man/translate/figs-metaphor וּ⁠דְבַר־עֶ֝֗צֶב 1 The phrase **a word of pain** refers to something that is spoken harshly, as if what is spoken would cause **pain** to the listener. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “but what is spoken harshly” or "a hurtful word"
15:1 w9mq rc://*/ta/man/translate/figs-idiom יַעֲלֶה־אָֽף 1 The phrase is an idiom that refers to increasing a person’s anger. The word **nose** means “anger” by association with the way that a person who is angry breathes heavily through his **nose**. Your language and culture may also associate anger with a particular part of the body. If so, you could use an expression involving that part of the body in your translation. You could also use plain language. Alternate translation: “increases anger” or “causes an angry person to become angrier”
15:2 fgjl rc://*/ta/man/translate/figs-genericnoun לְשׁ֣וֹן חֲ֭כָמִים & וּ⁠פִ֥י כְ֝סִילִ֗ים 1 **The tongue of the wise ones** and **the mouth of stupid ones** refer to what these types of people say in general, not to a specific **tongue** or **mouth**. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “The tongues of wise ones … but the mouths of stupid ones”
15:2 w6ic rc://*/ta/man/translate/figs-metonymy לְשׁ֣וֹן חֲ֭כָמִים 1 See how you translated this phrase in [12:18](../12/18.md).
15:2 jwme rc://*/ta/man/translate/figs-explicit תֵּיטִ֣יב דָּ֑עַת 1 The phrase **makes knowledge good** refers to speaking **knowledge** in a way that **makes knowledge** pleasant or attractive to others. If it would be helpful in your language, you could state this explicitly. Alternate translation: “makes knowledge pleasing to others”
15:2 we31 rc://*/ta/man/translate/figs-abstractnouns דָּ֑עַת & אִוֶּֽלֶת 1 See how you translated the abstract nouns **knowledge** in [1:4](../01/04.md) and **folly** in [5:23](../05/23.md).
15:2 ncr7 rc://*/ta/man/translate/figs-metaphor וּ⁠פִ֥י כְ֝סִילִ֗ים יַבִּ֥יעַ אִוֶּֽלֶת 1 Here, Solomon refers to **stupid** people always saying foolish things as if their mouths were places from which **folly** **gushes forth** like water. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “but the mouths of stupid ones are always speaking folly”
15:2 ncr7 rc://*/ta/man/translate/figs-metaphor וּ⁠פִ֥י כְ֝סִילִ֗ים יַבִּ֥יעַ אִוֶּֽלֶת 1 Here Solomon refers to **stupid** people always saying foolish things as if their mouths were places from which **folly gushes forth** like flowing water. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “but the mouths of stupid ones are always speaking folly”
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 are 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”
15:3 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: “What 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 what deceitful thing someone says”
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”
15:5 kapn rc://*/ta/man/translate/figs-genericnoun אֱוִ֗יל & אָבִ֑י⁠ו וְ⁠שֹׁמֵ֖ר תּוֹכַ֣חַת 1 **A fool**, **his**, and **one who keeps rebuke** do not refer to specific people but represent types of people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any fool … that fool’s father, but any person who keeps rebuke”
15:5 kapn rc://*/ta/man/translate/figs-genericnoun אֱוִ֗יל & אָבִ֑י⁠ו וְ⁠שֹׁמֵ֖ר תּוֹכַ֣חַת 1 **A fool**, **his**, and **one who keeps rebuke** do not refer to specific people but represent types of people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any fool … that fool’s father, but any person who keeps a rebuke”
15:5 kix4 rc://*/ta/man/translate/figs-abstractnouns מוּסַ֣ר & תּוֹכַ֣חַת 1 See how you translated the abstract nouns **correction** in [3:11](../03/11.md) and **rebuke** in [1:25](../01/25.md).
15:5 x86t rc://*/ta/man/translate/figs-metaphor וְ⁠שֹׁמֵ֖ר תּוֹכַ֣חַת 1 See how you translated **one who keeps rebuke** in [13:18](../13/18.md).
15:6 w41m rc://*/ta/man/translate/figs-genericnoun בֵּ֣ית צַ֭דִּיק & וּ⁠בִ⁠תְבוּאַ֖ת רָשָׁ֣ע 1 **The house of the righteous one** and **the produce of the wicked one** do not refer to specific things and people, but represent those things and types of people in general. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any house of righteous ones … but any produce of wicked ones”
15:6 j47b rc://*/ta/man/translate/figs-metonymy וּ⁠בִ⁠תְבוּאַ֖ת 1 Here, **produce** refers to the income that is gained from selling **produce**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “but in the income of”
15:6 vh44 rc://*/ta/man/translate/figs-metaphor וּ⁠בִ⁠תְבוּאַ֖ת רָשָׁ֣ע נֶעְכָּֽרֶת 1 Here, Solomon refers to **the produce of the wicked one** causing **the wicked one** to be **troubled** as if **being troubled** was an object located **in the produce**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “but the produce of the wicked one causes them trouble”
15:6 vh44 rc://*/ta/man/translate/figs-metaphor וּ⁠בִ⁠תְבוּאַ֖ת רָשָׁ֣ע נֶעְכָּֽרֶת 1 Here Solomon refers to **the produce of the wicked one** causing **the wicked one** to be **troubled** as if **being troubled** were an object located **in the produce**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “but the produce of the wicked one causes them trouble”
15:7 tk6t rc://*/ta/man/translate/figs-metonymy שִׂפְתֵ֣י חֲ֭כָמִים 1 See how you translated this phrase in [14:3](../14/03.md).
15:7 uatn rc://*/ta/man/translate/figs-metaphor יְזָ֣רוּ דָ֑עַת 1 Here, Solomon refers to teaching other people knowledge as if **knowledge** were seeds that a farmer scatters around in a field. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “teach others knowledge”
15:7 uatn rc://*/ta/man/translate/figs-metaphor יְזָ֣רוּ דָ֑עַת 1 Here Solomon refers to teaching other people knowledge as if **knowledge** were the seeds that a farmer scatters to plant in a field. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “teach others knowledge”
15:7 xs5z rc://*/ta/man/translate/figs-abstractnouns דָ֑עַת 1 See how you translated the abstract noun **knowledge** in [1:4](../01/04.md).
15:7 j7fl rc://*/ta/man/translate/figs-metonymy וְ⁠לֵ֖ב כְּסִילִ֣ים 1 See how you translated **the heart of stupid ones** in [12:23](../12/23.md).
15:8 nz2i rc://*/ta/man/translate/figs-genericnoun זֶ֣בַח & וּ⁠תְפִלַּ֖ת 1 **The sacrifice** and **the prayer** represent sacrifices and prayers in general, not one particular **sacrifice** or **prayer**. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “The sacrifices of … but the prayers of”
@ -1758,67 +1758,67 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
15:8 fci9 rc://*/ta/man/translate/figs-abstractnouns רְצוֹנֽ⁠וֹ 1 See how you translated the abstract noun **delight** in [11:1](../11/01.md).
15:9 ui9i rc://*/ta/man/translate/figs-abstractnouns תּוֹעֲבַ֣ת יְ֭הוָה 1 See how you translated this phrase in the previous verse.
15:9 i7dh rc://*/ta/man/translate/figs-metaphor דֶּ֣רֶךְ 1 See how you translated the same use of **way** in [1:15](../01/15.md).
15:9 otm4 rc://*/ta/man/translate/figs-genericnoun רָשָׁ֑ע & וּ⁠מְרַדֵּ֖ף 1 Here, **the wicked one** and **a persuer** represent types of people, not one particular **wicked one** or **persuer**. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “the wicked ones … but the persuers of”
15:9 pj1l rc://*/ta/man/translate/figs-metaphor וּ⁠מְרַדֵּ֖ף צְדָקָ֣ה 1 Here, Solomon refers to someone being diligent to live righteously as if that person were **a pursuer** of it. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “but someone who strives to be righteous”
15:9 otm4 rc://*/ta/man/translate/figs-genericnoun רָשָׁ֑ע & וּ⁠מְרַדֵּ֖ף 1 Here, **the wicked one** and **a pursuer** represent types of people, not one particular **wicked one** or **pursuer**. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “the wicked ones … but the pursuers of”
15:9 pj1l rc://*/ta/man/translate/figs-metaphor וּ⁠מְרַדֵּ֖ף צְדָקָ֣ה 1 Here Solomon refers to someone being diligent to live righteously as if that person were **a pursuer** of it. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “but someone who strives to be righteous”
15:9 w7vg rc://*/ta/man/translate/figs-abstractnouns צְדָקָ֣ה 1 See how you translated the abstract noun **righteousness** in [1:3](../01/03.md).\n
15:10 oz4u rc://*/ta/man/translate/figs-abstractnouns מוּסָ֣ר & תוֹכַ֣חַת 1 See how you translated the abstract nouns **discipline** in [13:24](../13/24.md) and **rebuke** in [1:25](../01/25.md).
15:10 ni0v rc://*/ta/man/translate/figs-genericnoun לְ⁠עֹזֵ֣ב & שׂוֹנֵ֖א 1 Here, **one who forsakes** and **one who hates** represent types of people, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “is for any person who forsakes … any person who hates”
15:10 j3mw rc://*/ta/man/translate/figs-metaphor לְ⁠עֹזֵ֣ב אֹ֑רַח 1 Here, Solomon refers to a person no longer behaving righteously but behaving wickedly as if that person **forsakes** the righteous **path**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “is for one who stops living righteously”\n
15:10 j3mw rc://*/ta/man/translate/figs-metaphor לְ⁠עֹזֵ֣ב אֹ֑רַח 1 Here Solomon refers to a person who is no longer behaving righteously, but behaving wickedly, as if that person **forsakes** the righteous **path**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “is for one who stops living righteously”\n
15:11 n1e2 rc://*/ta/man/translate/figs-doublet שְׁא֣וֹל וַ֭⁠אֲבַדּוֹן 1 **Sheol** and **Abaddon** both refer to the place where people’s spirits go when they die. Solomon is using them together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. See how you translated **Sheol** in [1:12](../01/12.md). Alternate translation: “the place where the spirits of dead people dwell” or “the place of the dead”
15:11 ysty rc://*/ta/man/translate/figs-metaphor נֶ֣גֶד 1 Here, Solomon refers to **Yahweh** knowing everything about **Sheol and Abaddon** as if they were in front of him. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “are fully known by”
15:11 ysty rc://*/ta/man/translate/figs-metaphor נֶ֣גֶד 1 Here Solomon refers to **Yahweh** knowing everything about **Sheol and Abaddon** as if they were in front of him. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “are fully known by”
15:11 r3gz rc://*/ta/man/translate/figs-metonymy לִבּ֥וֹת 1 See how you translated the same use of “heart” in [2:2](../02/02.md).
15:11 x6mt rc://*/ta/man/translate/figs-gendernotations בְּֽנֵי־אָדָֽם 1 See how you translated this phrase in [8:4](../08/04.md).
15:12 dksc rc://*/ta/man/translate/figs-genericnoun לֵ֭ץ הוֹכֵ֣חַֽ ל֑⁠וֹ & לֹ֣א יֵלֵֽךְ 1 **A mocker**, **one who rebukes**, **he**, and **him** represent types of people, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any mocker … any person who rebukes that person … that person will not go”
15:12 kaat rc://*/ta/man/translate/figs-litotes לֹ֣א יֶאֱהַב 1 Solomon 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: “really hates”
15:12 f5d9 rc://*/ta/man/translate/figs-explicit לֹ֣א יֵלֵֽךְ 1 Here, Solomon implies going **to the wise ones** in order to get advice from them. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “he will not go to receive their advice”
15:12 f5d9 rc://*/ta/man/translate/figs-explicit לֹ֣א יֵלֵֽךְ 1 Here Solomon implies going **to the wise ones** in order to get advice from them. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “he will not go to receive their advice”
15:13 b4lv rc://*/ta/man/translate/figs-metonymy לֵ֣ב שָׂ֭מֵחַ 1 Here, Solomon uses **heart** to refer a person’s inner being or mind. See how you translated the same use of **heart** in [2:2](../02/02.md).
15:13 hbnx rc://*/ta/man/translate/figs-personification יֵיטִ֣ב פָּנִ֑ים 1 Here, Solomon refers to someone smiling as if that person’s **face** were a person who is **glad**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “causes one to smile”
15:13 l2ya rc://*/ta/man/translate/figs-metonymy וּ⁠בְ⁠עַצְּבַת־לֵ֝ב 1 Here, Solomon refers to a person feeling sad as if they that person has **pain of heart**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “but by feeling sad”
15:13 y5e6 rc://*/ta/man/translate/figs-metaphor ר֣וּחַ נְכֵאָֽה 1 Here, Solomon refers to a person despairing as if that person’s **spirit** were hit or crushed by something. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “a person feels despair”\n
15:13 hbnx rc://*/ta/man/translate/figs-personification יֵיטִ֣ב פָּנִ֑ים 1 Here Solomon refers to someone smiling as if that person’s **face** were a person who is **glad**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “causes one to smile”
15:13 l2ya rc://*/ta/man/translate/figs-metonymy וּ⁠בְ⁠עַצְּבַת־לֵ֝ב 1 Here Solomon refers to a person who is feeling sad as if that person has **pain of heart**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “but by feeling sad”
15:13 y5e6 rc://*/ta/man/translate/figs-metaphor ר֣וּחַ נְכֵאָֽה 1 Here Solomon refers to a person despairing as if that person’s **spirit** were hit or crushed by something. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “a person feels despair”\n
15:14 d9uh rc://*/ta/man/translate/figs-genericnoun לֵ֣ב נָ֭בוֹן יְבַקֶּשׁ־דָּ֑עַת וּפִ֥י 1 **The heart**, **the understanding one**, and **the mouth** represent these things and type of people in general, not one particular **heart**, **understanding one**, or **mouth**. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “The hearts of the understanding ones seek knowledge … but the mouths of”
15:14 xdul rc://*/ta/man/translate/figs-synecdoche לֵ֣ב & וּפִ֥י 1 In this verse, **heart** and **mouth** refer to the whole person. See how you translated the same use of **heart** in [6:18](../06/18.md) and **mouth** in [4:5](../04/05.md).
15:14 wwrp rc://*/ta/man/translate/figs-metaphor יְבַקֶּשׁ 1 See how you translated the same use of **seeks** in [11:27](../11/27.md).
15:14 qzhq rc://*/ta/man/translate/figs-abstractnouns דָּ֑עַת & אִוֶּֽלֶת 1 See how you translated the abstract nouns **knowledge** in [1:4](../01/04.md) and **folly** in [5:23](../05/23.md).
15:14 k3ct rc://*/ta/man/translate/figs-metaphor יִרְעֶ֥ה 1 Here, Solomon refers to **stupid ones** being satisfied with **folly** as if **folly** were something they feed on like cattle feed on grass. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “are satisfied by”
15:14 k3ct rc://*/ta/man/translate/figs-metaphor יִרְעֶ֥ה 1 Here Solomon refers to **stupid ones** being satisfied with **folly** as if **folly** were something they feed on like cattle feed on grass. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “are satisfied by”
15:15 m9lg rc://*/ta/man/translate/figs-metonymy כָּל־יְמֵ֣י עָנִ֣י 1 **All the days** here refers to what happens during the **days** that **the afflicted one** is alive. If it would be helpful in your language, you could state this explicitly. Alternate translation: “What happens during all the days that the afflicted one is alive”
15:15 ijbq rc://*/ta/man/translate/figs-genericnoun עָנִ֣י & וְ⁠טֽוֹב־לֵ֝֗ב 1 Here, **the afflicted one** and **the good of heart** represent types of people, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “any afflicted one … but any person who is good of heart”
15:15 xw56 rc://*/ta/man/translate/figs-explicit רָעִ֑ים 1 Here, **evil** refers to what is miserable or troublesome. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “are troublesome ones” or “are troublesome”
15:15 en6x rc://*/ta/man/translate/figs-metaphor וְ⁠טֽוֹב־לֵ֝֗ב 1 Here, **the good of heart** refers to a person who feels cheerful. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “but the one who feels cheerful”
15:15 dgon rc://*/ta/man/translate/figs-metaphor מִשְׁתֶּ֥ה תָמִֽיד 1 Here, Solomon refers to a person enjoying life as if that person is always eating at a **feast**. If it would be helpful in your language, you could use a simile or express the meaning plainly. Alternate translation: “lives as if he is continually feasting” or “is always enjoying life”
15:15 dgon rc://*/ta/man/translate/figs-metaphor מִשְׁתֶּ֥ה תָמִֽיד 1 Here Solomon refers to a person enjoying life as if that person is always eating at a **feast**. If it would be helpful in your language, you could use a simile or express the meaning plainly. Alternate translation: “lives as if he is continually feasting” or “is always enjoying life”
15:16 qghs rc://*/ta/man/translate/figs-ellipsis מְ֭עַט & מֵ⁠אוֹצָ֥ר רָ֝֗ב 1 Solomon 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 the context if it would be clearer in your language. Alternate translation: “is having a little … than having much treasure”
15:16 vujm rc://*/ta/man/translate/figs-nominaladj מְ֭עַט 1 Here, Solomon is using the adjective **little** as a noun to refer to a small amount of something. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “is having a small amount”
15:16 wyym rc://*/ta/man/translate/figs-metaphor בְּ⁠יִרְאַ֣ת יְהוָ֑ה 1 Here, Solomon refers to fearing **Yahweh** as if that **fear** were an object that someone could have **with** **a little**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “while having fear of Yahweh” or “and fearing Yahweh”
15:16 wyym rc://*/ta/man/translate/figs-metaphor בְּ⁠יִרְאַ֣ת יְהוָ֑ה 1 Here Solomon refers to fearing **Yahweh** as if that **fear** were an object that someone could have **with** even **a little** of whatever they have. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “while having fear of Yahweh” or “and fearing Yahweh”
15:16 rjza rc://*/ta/man/translate/figs-abstractnouns בְּ⁠יִרְאַ֣ת יְהוָ֑ה 1 See how you translated **the fear of Yahweh** in [1:7](../01/07.md).\n\n
15:16 uuve rc://*/ta/man/translate/figs-metaphor וּ⁠מְה֥וּמָה בֽ⁠וֹ 1 Here, Solomon refers to feeling **anxiety** as if that **anxiety** were an object that someone could have **with** **much treasure**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and having anxiety” or “and having anxiety”
15:16 uuve rc://*/ta/man/translate/figs-metaphor וּ⁠מְה֥וּמָה בֽ⁠וֹ 1 Here Solomon refers to feeling **anxiety** as if that **anxiety** were an object that someone could have **with** **much treasure**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and having anxiety” or “and having anxiety”
15:16 owmw rc://*/ta/man/translate/figs-abstractnouns וּ⁠מְה֥וּמָה 1 If your language does not use an abstract noun for the idea of **anxiety**, you could express the same idea in another way. Alternate translation: “and being anxious”
15:17 ipjz rc://*/ta/man/translate/figs-ellipsis אֲרֻחַ֣ת יָ֭רָק וְ⁠אַהֲבָה & מִ⁠שּׁ֥וֹר אָ֝ב֗וּס וְ⁠שִׂנְאָה 1 Solomon 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 the context if it would be clearer in your language. Alternate translation: “is having a portion of vegetables and having love … than having a fattened ox and having hatred”
15:17 via5 rc://*/ta/man/translate/figs-metonymy אֲרֻחַ֣ת יָ֭רָק 1 Here, **a portion of vegetables** refers to a small meal without much food. This kind of meal would be eaten by someone who cannot afford to buy meat. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “is very little food” or “is a poor person’s meal”
15:17 ux23 rc://*/ta/man/translate/figs-abstractnouns וְ⁠אַהֲבָה & וְ⁠שִׂנְאָה 1 See how you translated the abstract nouns **love** and **hatred** in [10:12](../10/12.md).
15:17 i3b2 rc://*/ta/man/translate/figs-metonymy מִ⁠שּׁ֥וֹר אָ֝ב֗וּס 1 Here, **a fattened ox** refers to a large meal with much food that includes **a fattened ox**. This kind of meal would be eaten by a wealthy person. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “than very much food” or “than a wealthy person’s meal”
15:17 m9u4 rc://*/ta/man/translate/figs-metaphor וְ⁠שִׂנְאָה־בֽ⁠וֹ 1 Here, Solomon refers to feeling **hatred** as if that **hatred** were an object that someone could have **with** **a fattened ox**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “while having hatred”
15:17 i3b2 rc://*/ta/man/translate/figs-metonymy מִ⁠שּׁ֥וֹר אָ֝ב֗וּס 1 Here, **a fattened ox** refers to a large meal including meat such as **a fattened ox**. This kind of meal would be eaten by a wealthy person. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “than very much food” or “than a wealthy person’s meal”
15:17 m9u4 rc://*/ta/man/translate/figs-metaphor וְ⁠שִׂנְאָה־בֽ⁠וֹ 1 Here Solomon refers to feeling **hatred** as if that **hatred** were an object that someone could have **with a fattened ox**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “while having hatred”
15:18 u7qg rc://*/ta/man/translate/figs-gendernotations אִ֣ישׁ חֵ֭מָה 1 Although the term **man** is masculine, Solomon 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: “A person of heat”
15:18 vi23 rc://*/ta/man/translate/figs-metonymy אִ֣ישׁ חֵ֭מָה 1 **A man of heat** refers to someone who gets angry easily. Here, **heat** refers to extreme anger, which causes the angry person’s body to become hot. If it would be helpful in your language, you could express the meaning plainly. See how you translated the similar use of **heat** in [6:34](../06/34.md). Alternate translation: “A person who gets angry easily”\n
15:18 oog0 rc://*/ta/man/translate/figs-metaphor יְגָרֶ֣ה 1 Here, Solomon refers to starting **a quarrel** as if it were something that a person **stirs up**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “starts” or “causes”
15:18 vi23 rc://*/ta/man/translate/figs-metonymy אִ֣ישׁ חֵ֭מָה 1 **A man of heat** refers to someone who gets angry easily. Here, **heat** refers to extreme anger, which causes the angry person’s body to become hot. If it would be helpful in your language, you could express the meaning plainly. See how you translated the similar use of **heat** in [6:34](../06/34.md). Alternate translation: “A person who becomes angry easily”\n
15:18 oog0 rc://*/ta/man/translate/figs-metaphor יְגָרֶ֣ה 1 Here Solomon refers to starting **a quarrel** as if it were something that a person **stirs up**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “starts” or “causes”
15:18 tzzu rc://*/ta/man/translate/figs-abstractnouns מָד֑וֹן & רִֽיב 1 If your language does not use abstract nouns for the ideas of **quarrel** and **dispute**, you could express the same ideas in another way. See how you translated “quarrels” in [6:14](../06/14.md). Alternate translation: “quarreling … disputing”
15:18 b28g rc://*/ta/man/translate/figs-genericnoun מָד֑וֹן וְ⁠אֶ֥רֶך אַ֝פַּ֗יִם & רִֽיב 1 Here, **quarrel**, **the long of nostrils**, and **dispute** represent events and a type of person in general, not a specific event or person. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “quarrels, but any person long of nostrils … disputes”
15:18 p4ji rc://*/ta/man/translate/figs-idiom וְ⁠אֶ֥רֶך אַ֝פַּ֗יִם 1 See how you translated **one long of nostrils** in [14:29](../14/29.md).
15:18 ecma rc://*/ta/man/translate/figs-metaphor יַשְׁקִ֥יט רִֽיב 1 Here, Solomon refers to someone causing people who are arguing to become calm and stop arguing as if that person were causing the **dispute** to become **quiet**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “will calm disputing people”
15:19 ai0e rc://*/ta/man/translate/figs-genericnoun דֶּ֣רֶךְ עָ֭צֵל & וְ⁠אֹ֖רַח 1 **The way of the lazy one** and **the path** do not refer to specific things and people, but represent those things and types of people in general. If it would be helpful in your language, you could use more natural expressions. See how you translated **the lazy one** in [10:26](../10/26.md). Alternate translation: “The ways of lazy ones … but the paths of”\n
15:19 ai0e rc://*/ta/man/translate/figs-genericnoun דֶּ֣רֶךְ עָ֭צֵל כִּ⁠מְשֻׂ֣כַת חָ֑דֶק וְ⁠אֹ֖רַח יְשָׁרִ֣ים סְלֻלָֽה׃ 1 **The way of the lazy one** and **the path** do not refer to specific things and people, but represent those things and types of people in general. If it would be helpful in your language, you could use more natural expressions. See how you translated **the lazy one** in [10:26](../10/26.md). Alternate translation: “The ways of lazy ones are like a hedge of brier, but the paths of the upright ones are a built-up highway”\n
15:19 awv2 rc://*/ta/man/translate/figs-metaphor דֶּ֣רֶךְ & וְ⁠אֹ֖רַח 1 In this verse, Solomon uses **way** and **path** to refer to a person’s progress throughout that person’s lifetime. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “The life progress of … the life progress of”
15:19 gy92 rc://*/ta/man/translate/figs-simile כִּ⁠מְשֻׂ֣כַת חָ֑דֶק 1 Here, Solomon compares the difficult and unproductive lifestyle of a **lazy** person with a **hedge of brier** that prevents someone from walking down a path. If it would be helpful in your language, you could state that explicitly. Alternate translation: “is difficult”
15:19 lefw rc://*/ta/man/translate/translate-unknown כִּ⁠מְשֻׂ֣כַת חָ֑דֶק 1 The phrase **hedge of brier** refers to a dense group of bushes that contains sharp thorns. Because the **hedge** is thick and has thorns, people cannot walk through it. If your readers would not be familiar with this type of plant, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “is like a large thorn bush” or “is like a plant that blocks the way”
15:19 zqz8 rc://*/ta/man/translate/figs-metaphor סְלֻלָֽה 1 Here, Solomon refers to the productive lifestyle of **the upright ones** as if it were a **highway** that was made well and easy to walk on. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “is productive”
15:19 zqz8 rc://*/ta/man/translate/figs-metaphor סְלֻלָֽה 1 Here Solomon refers to the productive lifestyle of **the upright ones** as if it were a **highway** that was well-made and easy to walk on. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “is productive”
15:20 imhi rc://*/ta/man/translate/figs-explicit בֵּ֣ן חָ֭כָם יְשַׂמַּח־אָ֑ב 1 See how you translated this clause in [10:1](../10/01.md).
15:20 uira rc://*/ta/man/translate/figs-gendernotations וּ⁠כְסִ֥יל אָ֝דָ֗ם בּוֹזֶ֥ה אִמּֽ⁠וֹ 1 Although **a stupid man** and **his** are masculine, Solomon is using these words 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: “but any stupid person despises that person’s mother”
15:21 q3mf rc://*/ta/man/translate/figs-abstractnouns אִ֭וֶּלֶת שִׂמְחָ֣ה & תְּ֝בוּנָ֗ה 1 See how you translated the abstract nouns **Folly** in [5:23](../05/23.md), **joy** in [10:28](../10/28.md), and **understanding** in [1:2](../01/02.md).
15:21 ywh5 rc://*/ta/man/translate/figs-genericnoun לַ⁠חֲסַר־לֵ֑ב וְ⁠אִ֥ישׁ תְּ֝בוּנָ֗ה 1 See how you translated **the lacking of heart** in [9:16](../09/16.md) and **man of understanding** in [10:23](../10/23.md).
15:21 etw6 rc://*/ta/man/translate/figs-ellipsis יְיַשֶׁר־לָֽכֶת 1 Solomon is leaving out a word that in many languages a sentence would need in order to be complete. You could supply this word from the context if it would be clearer in your language. Alternate translation: “makes himself to go straight”
15:21 itu5 rc://*/ta/man/translate/figs-metaphor יְיַשֶׁר־לָֽכֶת 1 Here, Solomon speaks of a person doing what is right as if he were walking **straight** ahead on a path. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “does what is right”
15:21 itu5 rc://*/ta/man/translate/figs-metaphor יְיַשֶׁר־לָֽכֶת 1 Here Solomon speaks of a person doing what is right as if he were walking **straight** ahead on a path. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “does what is right”
15:22 p1yb rc://*/ta/man/translate/figs-activepassive הָפֵ֣ר מַ֭חֲשָׁבוֹת 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: “Plans fail”
15:22 et1u rc://*/ta/man/translate/figs-abstractnouns ס֑וֹד 1 See how you translated the abstract noun **counsel** in [1:25](../01/25.md).
15:22 re1s rc://*/ta/man/translate/writing-pronouns תָּקֽוּם 1 The pronoun **it** refers to the **Plans** in the previous clause. If this is not clear for your readers, you could state this explicitly. Alternate translation: “those plans will stand”
15:22 q31z rc://*/ta/man/translate/figs-personification תָּקֽוּם 1 Here, Solomon refers to **Plans** that are successful as if they were a person who would continue to **stand**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “will be successful”\n
15:23 n4u3 rc://*/ta/man/translate/figs-metaphor שִׂמְחָ֣ה לָ֭⁠אִישׁ בְּ⁠מַעֲנֵה־פִ֑י⁠ו 1 Here, Solomon refers to a person feeling joyful because of **the answer** that person says as if that person’s **Joy** were an object that could be found **in the answer**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “The man has joy because of the answer of his mouth”
15:22 q31z rc://*/ta/man/translate/figs-personification תָּקֽוּם 1 Here, Solomon refers to **Plans** that are successful as if they were a person who would continue to **stand**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “they will be successful”\n
15:23 n4u3 rc://*/ta/man/translate/figs-metaphor שִׂמְחָ֣ה לָ֭⁠אִישׁ בְּ⁠מַעֲנֵה־פִ֑י⁠ו 1 Here Solomon refers to a person feeling joyful because of **the answer** that person gave. Solomon uses a metaphor in which he refers to **Joy** as if it were an object that could be found **in the answer**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “The man has joy because of the answer of his mouth”
15:23 v8kk rc://*/ta/man/translate/figs-genericnoun שִׂמְחָ֣ה לָ֭⁠אִישׁ בְּ⁠מַעֲנֵה־פִ֑י⁠ו 1 Here, **the man**, **the answer**, and **his** refer to a type of people and answers in general, not a specific **man** or **answer**. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any person has joy because of an answer of that person’s mouth”
15:23 l86m rc://*/ta/man/translate/figs-abstractnouns שִׂמְחָ֣ה 1 See how you translated the abstract noun **joy** in [10:28](../10/28.md).
15:23 e60o rc://*/ta/man/translate/figs-explicit בְּ⁠מַעֲנֵה־פִ֑י⁠ו 1 The phrase **a word in its time** in the second clause implies that **the answer** in the first clause is a good or fitting **answer**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “in the good answer of his mouth” or “in the fitting reply of his mouth”
@ -1827,16 +1827,16 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
15:23 wg81 rc://*/ta/man/translate/figs-explicit וְ⁠דָבָ֖ר בְּ⁠עִתּ֣⁠וֹ מַה־טּֽוֹב 1 The phrase **a word in its time** refers to a **word** that is spoken at the appropriate time. If it would be helpful in your language, you could express state this explicitly. Alternate translation: “and how good is a word spoken at the appropriate time”
15:23 a1d9 rc://*/ta/man/translate/figs-metonymy וְ⁠דָבָ֖ר & מַה־טּֽוֹב 1 See how you translated the similar use of **word** in [12:25](../12/25.md).
15:24 xb8a rc://*/ta/man/translate/figs-genericnoun אֹ֣רַח חַ֭יִּים לְ⁠מַ֣עְלָ⁠ה לְ⁠מַשְׂכִּ֑יל 1 **The path of life** and **the insightful one** represent paths and insightful people in general, not a specific **path** or **insightful one**. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “The paths of lives are upward for those who are insightful”
15:24 b9kb rc://*/ta/man/translate/figs-metaphor אֹ֣רַח חַ֭יִּים לְ⁠מַ֣עְלָ⁠ה 1 Here, Solomon speaks of a lifestyle that results in a long life as if it were a **path** that goes **upward**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “The lifestyle results in a long life”
15:24 b9kb rc://*/ta/man/translate/figs-metaphor אֹ֣רַח חַ֭יִּים לְ⁠מַ֣עְלָ⁠ה 1 Here Solomon speaks of a lifestyle that results in a long life as if it were a **path** that goes **upward**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “The lifestyle results in a long life”
15:24 uzup rc://*/ta/man/translate/figs-explicit חַ֭יִּים 1 Here, **life** refers to a long **life**. See how you translated the same use of **life** in [10:16](../10/16.md).
15:24 x359 rc://*/ta/man/translate/figs-ellipsis לְמַ֥עַן ס֝֗וּר 1 Solomon 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 the previous clause if it would be clearer in your language. Alternate translation: “in order for the insightful one to turn away”
15:24 pzkw rc://*/ta/man/translate/figs-metaphor לְמַ֥עַן ס֝֗וּר מִ⁠שְּׁא֥וֹל 1 Here, Solomon speaks of avoiding **Sheol** as if **Sheol** were a place that a person could **turn away from**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “in order to avoid going to Sheol”\n
15:24 xagl rc://*/ta/man/translate/figs-metaphor מִ⁠שְּׁא֥וֹל מָֽטָּה 1 The Israelites referred to dying as going down to **Sheol**, which is the place where people’s spirits go when they die. Here, Solomon refers to **Sheol** as if it were **below** the place where living people are. If it would be helpful in your language, you could state that explicitly. See how you translated **Sheol** in [1:12](../01/12.md). Alternate translation: “from the place where the spirits of dead people dwell” or “from the place of the dead”\n
15:25 wip1 rc://*/ta/man/translate/figs-metaphor יִסַּ֥ח 1 Here, Solomon refers to Yahweh destroying **the house of the proud ones** as if he were tearing it **down**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “will ruin”
15:24 pzkw rc://*/ta/man/translate/figs-metaphor לְמַ֥עַן ס֝֗וּר מִ⁠שְּׁא֥וֹל 1 Here Solomon speaks of avoiding **Sheol** as if **Sheol** were a place that a person could **turn away from**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “in order to avoid going to Sheol”\n
15:24 xagl rc://*/ta/man/translate/figs-metaphor מִ⁠שְּׁא֥וֹל מָֽטָּה 1 The Israelites referred to dying as going down to **Sheol**, which is the place where people’s spirits go when they die. Here Solomon refers to **Sheol** as if it were **below** the place where living people are. If it would be helpful in your language, you could state that explicitly. See how you translated **Sheol** in [1:12](../01/12.md). Alternate translation: “from the place where the spirits of dead people dwell” or “from the place of the dead”\n
15:25 wip1 rc://*/ta/man/translate/figs-metaphor יִסַּ֥ח 1 Here Solomon refers to Yahweh destroying **the house of the proud ones** as if he were tearing it **down**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “will ruin”
15:25 n0a4 rc://*/ta/man/translate/figs-genericnoun בֵּ֣ית גֵּ֭אִים & גְּב֣וּל אַלְמָנָֽה 1 Here, **the house**, **the boundary**, and **the widow** refer to houses, boundaries, and widows in general, not one particular **house**, **boundary**, or **widow**. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “the houses of the proud ones … the boundaries of the widows”
15:25 w73c rc://*/ta/man/translate/figs-metonymy בֵּ֣ית 1 Here, **house** refers to both the building someone lives in and the items within that **house**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the property of”
15:25 jbdr rc://*/ta/man/translate/figs-metaphor וְ֝⁠יַצֵּ֗ב 1 Here, Solomon refers to Yahweh protecting or maintaining **the boundary of the widow** as if it were an object that he **set up**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “but he will protect”
15:25 an5t rc://*/ta/man/translate/figs-metonymy גְּב֣וּל 1 The word **boundary** refers to stones that were used to mark the borders of the land that a person owns. Here, Solomon uses **boundary** to refer to all the land and possessions within the **boundary** of the land that **the widow** owns. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the property of”
15:25 jbdr rc://*/ta/man/translate/figs-metaphor וְ֝⁠יַצֵּ֗ב 1 Here Solomon refers to Yahweh protecting or maintaining **the boundary of the widow** as if it were an object that he **set up**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “but he will protect”
15:25 an5t rc://*/ta/man/translate/figs-metonymy גְּב֣וּל 1 The word **boundary** refers to stones that were used to mark the borders of the land that a person owned. Here, Solomon uses **boundary** to refer to all the land and possessions within the **boundary** of the land that **the widow** owns. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the property of”
15:25 h2dg rc://*/ta/man/translate/figs-explicit אַלְמָנָֽה 1 Solomon assumes that his readers will understand that **the widow** is helpless and poor because widows were some of the poorest people in ancient societies. You could include this information if that would be helpful to your readers. Alternate translation: “the helpless widow”
15:26 w1qt rc://*/ta/man/translate/figs-abstractnouns תּוֹעֲבַ֣ת יְ֭הוָה 1 See how you translated **an abomination to Yahweh** in [3:32](../03/32.md).
15:26 o90x rc://*/ta/man/translate/figs-possession אִמְרֵי־נֹֽעַם 1 Here, Solomon is using the possessive form to describe **words** that are characterized by **pleasantness**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “pleasant words”
@ -1846,28 +1846,28 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
15:27 rayg rc://*/ta/man/translate/figs-metonymy בֵּ֭ית⁠וֹ 1 See how you translated the same use of **house** in [3:33](../03/33.md).
15:27 sm83 rc://*/ta/man/translate/figs-explicit וְ⁠שׂוֹנֵ֖א מַתָּנֹ֣ת 1 The phrase **one who hates bribes** refers to a person who refuses to receive **bribes** that someone else might offer them. If it would be helpful in your language, you could state this explicitly. Alternate translation: “but one who refuses to accept bribes”
15:27 ctnz rc://*/ta/man/translate/figs-explicit יִחְיֶֽה 1 Here, **live** refers to living a long life. See how you translated the same use of **live** in [9:6](../09/06.md).
15:28 ikau rc://*/ta/man/translate/figs-genericnoun לֵ֣ב צַ֭דִּיק יֶהְגֶּ֣ה & וּ⁠פִ֥י רְ֝שָׁעִ֗ים יַבִּ֥יעַ 1 **The heart**, **the righteous one**, and **the mouth** represent things and a type of people in general, not a specific **heart**, **righteous one** or **mouth**. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “The hearts of any righteous ones consider how … but the mouths of the wicked ones gush out”
15:28 ikau rc://*/ta/man/translate/figs-genericnoun לֵ֣ב צַ֭דִּיק יֶהְגֶּ֣ה & וּ⁠פִ֥י רְ֝שָׁעִ֗ים יַבִּ֥יעַ 1 **The heart**, **the righteous one**, and **the mouth** represent things and a type of people in general, not a specific **heart**, **righteous one** or **mouth**. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “The hearts of any righteous ones consider how … but the mouths of the wicked ones gush forth"
15:28 avu5 rc://*/ta/man/translate/figs-metonymy לֵ֣ב 1 Here, **heart** refers to the whole person. See how you translated the same use of **heart** in [6:18](../06/18.md).
15:28 zn2x rc://*/ta/man/translate/figs-ellipsis לַ⁠עֲנ֑וֹת 1 Solomon is leaving out a word that in many languages a sentence would need in order to be complete. You could supply this word from the context if it would be clearer in your language. Alternate translation: “to answer a person”
15:28 m6cf rc://*/ta/man/translate/figs-metonymy וּ⁠פִ֥י 1 See how you translated the same use of **the mouth of** in [10:6](../10/06.md).
15:28 zzd4 rc://*/ta/man/translate/figs-metaphor יַבִּ֥יעַ 1 See how you translated the same use of **gushes forth** in [15:2](../15/02.md).
15:28 zr4l rc://*/ta/man/translate/figs-abstractnouns רָעֽוֹת 1 If your language does not use an abstract noun for the idea of **evils**, you could express the same idea in another way. Alternate translation: “evil things”
15:29 nq5q rc://*/ta/man/translate/figs-metaphor רָח֣וֹק יְ֭הוָה מֵ⁠רְשָׁעִ֑ים 1 Here, Solomon speaks of Yahweh not listening to **the wicked ones** as if he were physically **far** away from them. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “Yahweh does not heed wicked people”
15:29 nq5q rc://*/ta/man/translate/figs-metaphor רָח֣וֹק יְ֭הוָה מֵ⁠רְשָׁעִ֑ים 1 Here Solomon speaks of Yahweh not listening to **the wicked ones** as if he were physically **far** away from them. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “Yahweh does not heed wicked people”
15:29 q26p rc://*/ta/man/translate/figs-genericnoun וּ⁠תְפִלַּ֖ת 1 The word **prayer** represents prayers in general, not one particular **prayer**. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “but the prayers of”
15:29 s6ro rc://*/ta/man/translate/figs-abstractnouns וּ⁠תְפִלַּ֖ת 1 See how you translated the abstract noun **prayer** in [15:8](../15/08.md).
15:29 em15 rc://*/ta/man/translate/figs-explicit יִשְׁמָֽע 1 Here, **hears** implies that **Yahweh** **hears** and responds to what he **hears**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “he hears and responds”
15:30 um1l rc://*/ta/man/translate/figs-genericnoun מְֽאוֹר־עֵ֭ינַיִם יְשַׂמַּֽח־לֵ֑ב & עָֽצֶם 1 **The luminary**, **the heart**, and **the bone** represents those things in general, not one particular **luminary**, **heart**, or **bone**. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Luminaries of the eyes gladdens hearts … bones”
15:30 xdfr rc://*/ta/man/translate/figs-explicit מְֽאוֹר־עֵ֭ינַיִם 1 Solomon assumes that his readers will understand that he is referring to someone seeing **The luminary of the eyes**. You could include this information if that would be helpful to your readers. Alternate translation: “Seeing the luminary of the eyes”
15:30 msq2 rc://*/ta/man/translate/figs-metaphor מְֽאוֹר־עֵ֭ינַיִם 1 Here, Solomon refers to a joyful facial expression as if the person’s **eyes** shined brightly like a **luminary** body, such as the Sun. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “A cheerful expression”
15:30 msq2 rc://*/ta/man/translate/figs-metaphor מְֽאוֹר־עֵ֭ינַיִם 1 Here Solomon refers to a joyful facial expression as if the person’s **eyes** shined brightly like a **luminary** body, such as the Sun. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “A cheerful expression”
15:30 d2bg rc://*/ta/man/translate/figs-synecdoche לֵ֑ב 1 Here, **heart** refers to the whole person. See how you translated the same use of **heart** in [6:18](../06/18.md).
15:30 e7v1 rc://*/ta/man/translate/figs-explicit שְׁמוּעָ֥ה ט֝וֹבָ֗ה 1 Solomon assumes that his readers will understand that he is referring to someone hearing **good news**. You could include this information if that would be helpful to your readers. Alternate translation: “hearing good news”
15:30 w1t5 rc://*/ta/man/translate/figs-idiom תְּדַשֶּׁן־עָֽצֶם 1 Here, Solomon refers to **good news** making people feel healthy as if it **fattens** their bones. The word **bone** here refers to a person’s whole body. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “causes people to feel healthy”
15:31 vet3 rc://*/ta/man/translate/figs-genericnoun אֹ֗זֶן & תּוֹכַ֣חַת 1 **An ear** and **the rebuke** represent those things in general, not one particular **ear** or **rebuke**. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Ears … rebukes of”
15:30 w1t5 rc://*/ta/man/translate/figs-idiom תְּדַשֶּׁן־עָֽצֶם 1 Here Solomon refers to **good news** making people feel healthy as if it **fattens** their bones. The word **bone** here refers to a person’s whole body. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “causes people to feel healthy”
15:31 vet3 rc://*/ta/man/translate/figs-genericnoun אֹ֗זֶן & תּוֹכַ֣חַת 1 **An ear** and **the rebuke** represent those things in general, not one particular **ear** or **rebuke**. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Ears … the rebukes of”
15:31 kgsf rc://*/ta/man/translate/figs-synecdoche אֹ֗זֶן 1 Here, **ear** refers to the whole person. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “A person”
15:31 lmpa rc://*/ta/man/translate/figs-possession תּוֹכַ֣חַת חַיִּ֑ים 1 Here, Solomon is using the possessive form to describe a **rebuke** that results in **life**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “the rebuke that leads to life”
15:31 rsnj rc://*/ta/man/translate/figs-abstractnouns תּוֹכַ֣חַת 1 See how you translated the abstract noun **rebuke** in [1:25](../01/25.md).
15:31 k8b8 rc://*/ta/man/translate/figs-explicit תּוֹכַ֣חַת חַיִּ֑ים 1 Here, **life** refers to remaining alive. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the rebuke that keeps one alive”
15:31 o3rh rc://*/ta/man/translate/figs-metonymy בְּ⁠קֶ֖רֶב חֲכָמִ֣ים תָּלִֽין 1 Here, Solomon refers to a person being considered wise as if that person were dwelling with **the wise ones**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “will be considered one of the wise ones”
15:31 o3rh rc://*/ta/man/translate/figs-metonymy בְּ⁠קֶ֖רֶב חֲכָמִ֣ים תָּלִֽין 1 Here Solomon refers to a person being considered wise as if that person were dwelling with **the wise ones**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “will be considered one of the wise ones”
15:32 eoi4 rc://*/ta/man/translate/figs-genericnoun פּוֹרֵ֣עַ & נַפְשׁ֑⁠וֹ וְ⁠שׁוֹמֵ֥עַ 1 **One who avoids**, **his**, and **one who hears** represent types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any person who avoids … that person’s life, but any person who hears”
15:32 l9cd rc://*/ta/man/translate/figs-abstractnouns מ֭וּסָר & תּ֝וֹכַ֗חַת 1 See how you translated the abstract nouns **correction** in [3:11](../03/11.md) and **rebuke** in [1:25](../01/25.md).
15:32 u67i rc://*/ta/man/translate/figs-hyperbole מוֹאֵ֣ס 1 Solomon says **rejects** here as an overstatement for emphasis. He means that someone who **avoids correction** is doing what will ruin **his life**, as if he actually despises **his life**. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “behaves as if he rejects”
@ -1876,9 +1876,9 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
15:33 nhk9 rc://*/ta/man/translate/figs-possession יִרְאַ֣ת יְ֭הוָה 1 See how you translated this phrase in [1:7](../01/07.md).
15:33 t56g rc://*/ta/man/translate/figs-abstractnouns מוּסַ֣ר חָכְמָ֑ה & כָב֣וֹד 1 See how you translated the abstract nouns **wisdom** and **instruction** in [1:2](../01/02.md) and **honor** in [3:16](../03/16.md).
15:33 lbcz rc://*/ta/man/translate/figs-possession מוּסַ֣ר חָכְמָ֑ה 1 Here, Solomon is using the possessive form to describe **instruction** that results in **wisdom**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “is instruction that results in wisdom”
15:33 atwb rc://*/ta/man/translate/figs-personification וְ⁠לִ⁠פְנֵ֖י כָב֣וֹד עֲנָוָֽה 1 Here, Solomon refers to a person having **humility** before receiving **honor** as if **humility** were a person who stands **before the face of honor**. If it would be helpful in your language, you could express the meaning plainly. See how you translated the same use of **before the face of** in [8:25](../08/25.md). Alternate translation: “and humility exists before the honor exists”
15:33 atwb rc://*/ta/man/translate/figs-personification וְ⁠לִ⁠פְנֵ֖י כָב֣וֹד עֲנָוָֽה 1 Here Solomon refers to a person having **humility** before receiving **honor** as if **humility** were a person who stands **before the face of honor**. If it would be helpful in your language, you could express the meaning plainly. See how you translated the same use of **before the face of** in [8:25](../08/25.md). Alternate translation: “and humility exists before the honor exists” or "and humility precedes honor"
15:33 w2h2 rc://*/ta/man/translate/figs-abstractnouns עֲנָוָֽה 1 If your language does not use an abstract noun for the idea of **humility**, you could express the same idea in another way. Alternate translation: “is being humble”
16:intro mu2u 0 # Proverbs 16 General Notes\n\n## Structure and formatting\n\nChapter 16 continues the section of the book written by Solomon that is filled mainly with short, individual proverbs.\n\n## Important figures of speech in this chapter\n\n### Parallelism\n\nChapters 10–15 mostly contain proverbs that consist of two parallel clauses that contrast with each other. In contrast, chapters 16–22 mostly contain proverbs in which the second of two parallel clauses completes, emphasizes, or qualifies the idea of the first clause. Chapter 16 also contains contrasting parallelism ([16:1](../16/01.md), [2](../16/02.md), [9](../16/09.md), [14](../16/14.md), [22](../16/22.md), [33](../16/33.md)) and parallelism in which both clauses have the same meaning for emphasis ([16:11](../16/11.md), [16](../16/16.md), [18](../16/18.md), [30](../16/30.md)). (See: [[rc://*/ta/man/translate/figs-parallelism]])
16:intro mu2u 0 # Proverbs 16 General Notes\n\n## Structure and Formatting\n\nChapter 16 continues the section of the book written by Solomon that is filled mainly with short, individual proverbs.\n\n## Important Figures of Speech in This Chapter\n\n### Parallelism\n\nChapters 10–15 mostly contain proverbs that consist of two parallel clauses that contrast with each other. Chapters 16–22 mostly contain proverbs in which the second of two parallel clauses completes, emphasizes, or qualifies the idea of the first clause. Chapter 16 also contains contrasting parallelism ([16:1](../16/01.md), [2](../16/02.md), [9](../16/09.md), [14](../16/14.md), [22](../16/22.md), [33](../16/33.md)) and parallelism in which both clauses have the same meaning for emphasis ([16:11](../16/11.md), [16](../16/16.md), [18](../16/18.md), [30](../16/30.md)). (See: [[rc://*/ta/man/translate/figs-parallelism]])
16:1 aoh9 rc://*/ta/man/translate/figs-genericnoun לְ⁠אָדָ֥ם מַֽעַרְכֵי־לֵ֑ב וּ֝⁠מֵ⁠יְהוָ֗ה מַעֲנֵ֥ה לָשֽׁוֹן 1 Here, **the heart**, **a man's**, **the answer**, and **the tongue** refer to these things and people in general, not a specific thing or person. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “The arrangements of the hearts are those people’s, but the answers of the tongues are from Yahweh”
16:1 lzbp rc://*/ta/man/translate/figs-abstractnouns מַֽעַרְכֵי־לֵ֑ב & מַעֲנֵ֥ה לָשֽׁוֹן 1 If your language does not use abstract nouns for the ideas of **arrangements** and **answer**, you could express the same ideas in other ways. See how you translated **answer** in [15:1](../15/01.md). Alternate translation: “Things that the heart arranges … what the tongue answers”
16:1 e2qs rc://*/ta/man/translate/figs-explicit מַֽעַרְכֵי־לֵ֑ב 1 **The arrangements of the heart** here could mean: (1) **arrangements** about what to say, which is suggested by the phrase **the answer of the tongue** in the next clause. Alternate translation: “The arrangements of the heart regarding what to say” (2) human **arrangements** in general. Alternate translation: “The arrangements of the heart about something”
@ -1892,7 +1892,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
16:2 m6li rc://*/ta/man/translate/figs-metaphor בְּ⁠עֵינָ֑י⁠ו 1 See how you translated the same use of **eyes** in [3:4](../03/04.md).
16:2 g38w rc://*/ta/man/translate/figs-explicit וְ⁠תֹכֵ֖ן & יְהוָֽה 1 Here, **examines** refers to judging or evaluating. If it would be helpful in your language, you could state this explicitly. Alternate translation: “but Yahweh judges”
16:2 cdo5 rc://*/ta/man/translate/figs-metaphor רוּח֣וֹת 1 Here, **spirits** refers to the thoughts and motives of people. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “people’s thoughts”\n
16:3 ejds rc://*/ta/man/translate/figs-metaphor גֹּ֣ל אֶל־יְהוָ֣ה מַעֲשֶׂ֑י⁠ךָ 1 Here, Solomon refers to people depending on Yahweh for the outcome of their **works** as if those **works** were objects that one could **Roll to Yahweh**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “Depend on Yahweh for the outcome of your works”
16:3 ejds rc://*/ta/man/translate/figs-metaphor גֹּ֣ל אֶל־יְהוָ֣ה מַעֲשֶׂ֑י⁠ךָ 1 Here Solomon refers to people depending on Yahweh for the outcome of their **works** as if those **works** were objects that one could **Roll to Yahweh**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “Depend on Yahweh for the outcome of your works”
16:3 x2z7 rc://*/ta/man/translate/figs-abstractnouns מַעֲשֶׂ֑י⁠ךָ & מַחְשְׁבֹתֶֽי⁠ךָ 1 See how you translated the abstract nouns **works** in [8:22](../08/22.md) and **plans** in [1:31](../01/31.md).
16:3 ivq4 rc://*/ta/man/translate/figs-activepassive וְ֝⁠יִכֹּ֗נוּ מַחְשְׁבֹתֶֽי⁠ךָ 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 Yahweh will establish your plans”
16:3 rubi rc://*/ta/man/translate/figs-metaphor וְ֝⁠יִכֹּ֗נוּ 1 Here, Solomon uses **established** to refer to something being achieved or successful. If it would be helpful in your language, you could state this explicitly. Alternate translation: “and … will be successful”\n
@ -1902,7 +1902,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
16:4 opfb rc://*/ta/man/translate/figs-genericnoun רָ֝שָׁ֗ע 1 See how you translated this phrase in [9:7](../09/07.md).
16:4 zekt rc://*/ta/man/translate/figs-explicit לְ⁠י֣וֹם רָעָֽה 1 Here, **the day of evil** could refer to a time when **wicked** people experience disaster. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “for the time of disaster”\n
16:5 zp0g rc://*/ta/man/translate/figs-abstractnouns תּוֹעֲבַ֣ת יְ֭הוָה 1 See how you translated this phrase in [3:32](../03/32.md).
16:5 lkb8 rc://*/ta/man/translate/figs-metaphor גְּבַהּ־לֵ֑ב 1 Here, Solomon refers to a proud person as if that person had a **heart** that was **high**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “one who is proud” or “arrogant one”
16:5 lkb8 rc://*/ta/man/translate/figs-metaphor גְּבַהּ־לֵ֑ב 1 Here Solomon refers to a proud person as if that person had a **heart** that was **high**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “one who is proud” or “arrogant one”
16:5 wh4a rc://*/ta/man/translate/figs-idiom יָ֥ד לְ֝⁠יָ֗ד 1 See how you translated this phrase in [11:21](../11/21.md).
16:5 ixub rc://*/ta/man/translate/figs-genericnoun לֹ֣א יִנָּקֶֽה 1 Although the term **he** is masculine, Solomon 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 more natural expression. Alternate translation: “that person will not remain blameless”
16:5 cq2g rc://*/ta/man/translate/figs-litotes לֹ֣א יִנָּקֶֽה 1 See how you translated **will not remain blameless** in [11:21](../11/21.md).
@ -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).

Can't render this file because it is too large.

112
tn_PSA.tsv
View File

@ -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”
@ -153,7 +153,7 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio
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/)
@ -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]])
@ -1579,7 +1579,7 @@ 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.
@ -1660,7 +1660,7 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio
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 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”
@ -1669,9 +1669,9 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio
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”
44:20-21 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
@ -2819,33 +2819,47 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio
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”
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 is called a “Maschil.” The word 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 vy9v 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]])
74:1 k7ui A maschil 1 This may refer to a style of music. See how you translated this in [Psalms 32:1](../032/001.md).
74:1 c2uv rc://*/ta/man/translate/figs-rquestion God, why have you rejected us forever? 1 If your readers would misunderstand this question, you can express it as a statement. Alternate translation: “God, we have done nothing wrong, but you have rejected us forever!”
74:1 nb2u rc://*/ta/man/translate/figs-rquestion Why does your anger burn against the sheep of your pasture? 1 If your readers would misunderstand this question, you can express it as a statement. Alternate translation: “We are the ones you have promised to care for, and we have done nothing wrong, but now you are angry with us!”
74:1 ap93 rc://*/ta/man/translate/figs-metaphor the sheep of your pasture 1 Asaph speaks of the people of Israel as if they were sheep. Alternate translation: “against Israel, who are like the sheep whom you feed in your pasture”
74:2 wr2p Call to mind 1 “Pay attention to.” God has not forgotten his people, but he does not seem to be thinking about them.
74:2 n7ia your own heritage 1 Alternate translation: “yours forever”
74:3 i8hy General Information: 1 # General Information:\n\nThese verses describe an actual event, a physical attack on the temple of Israel in Jerusalem.
74:3 vn6h Come look 1 Asaph is addressing God, asking him to come look at the destruction.
74:4 df7h roared 1 The adversaries were shouting loudly with a great cry of victory.
74:6 sqm2 engravings 1 This refers to carvings on wood, metal, or stone in the temple.
74:7 h8rv They & they 1 Here “they” refers to the adversaries mentioned in [Psalms 74:4](../074/004.md).
74:8 dt7g They & They 1 Here “they” refers to the adversaries mentioned in [Psalms 74:4](../074/004.md).
74:8 aq36 rc://*/ta/man/translate/figs-idiom They said in their hearts 1 This is an idiom. Alternate translation: “They said to themselves” or “They thought to themselves”
74:9 c4rh General Information: 1 # General Information:\n\nAsaph is addressing God about the destruction he sees.
74:9 y2uq rc://*/ta/man/translate/figs-metaphor We do not see any more signs 1 This could mean: (1) “We do not see any more miraculous signs from God” or (2) “All our sacred symbols are gone” or (3) the “signs” are the flags and symbols of an army representing the army itself. Alternate translation: “They have completely destroyed our army” (See also: [[rc://*/ta/man/translate/figs-metonymy]])
74:10 d7ac rc://*/ta/man/translate/figs-rquestion How long, God, will the enemy throw insults at you? 1 If your readers would misunderstand this question, you can express it as a statement. Alternate translation: “God, the enemy has been throwing insults at you for too long!”
74:10 qxe3 rc://*/ta/man/translate/figs-rquestion Will the enemy blaspheme your name forever? 1 If your readers would misunderstand this question, you can express it as a statement. Alternate translation: “It seems as if you will never stop the enemy from blaspheming your name!”
74:10 nv8x rc://*/ta/man/translate/figs-metonymy blaspheme your name 1 The word “name” is a metonym for God himself. Alternate translation: “say that you are bad” or “insult you”
74:11 mc4f rc://*/ta/man/translate/figs-rquestion Why do you hold back your hand, your right hand? 1 The psalmist speaks of God as if he had a physical body. If your readers would misunderstand this question, you can express it as a statement. Alternate translation: “Stop holding back your hand, your right hand!” (See also: [[rc://*/ta/man/translate/figs-personification]])
74:11 m38y rc://*/ta/man/translate/figs-metonymy hold back your hand 1 Here the word “hand” is a metonym for power. Alternate translation: “not show your power” or “not use your power to destroy your enemies” (See also: [[rc://*/ta/man/translate/figs-explicit]])
74:11 hk11 your right hand 1 Alternate translation: “your strongest hand”
74:11 nc4l rc://*/ta/man/translate/figs-metonymy Take your right hand from your garment 1 The psalmist speaks of God as if he had a physical body. “Stop hiding your power and take action” (See also: [[rc://*/ta/man/translate/figs-personification]])
74:12 n2ul General Information: 1 # General Information:\n\nThis begins a new theme: Asaph is proclaiming God’s mighty deeds in the history of his people.
74:12 r8vz God has been my king from ancient times 1 This could mean: (1) Asaph is speaking as Israel’s representative, “God has been our king since we Israelites first became a nation” or (2) “God, my king, was alive even in ancient times.”
74:12 tqm1 rc://*/ta/man/translate/figs-abstractnouns bringing salvation 1 If your language does not use an abstract noun for the idea behind the word **salvation**, you could express the same idea with a verbal form such as “to save.” Here Yahweh saving people is spoken of as if salvation were an object that he brings with him. Alternate translation: “saving people” (See also: [[rc://*/ta/man/translate/figs-metaphor]])
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 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”
74:3 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”
74:5 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””
74:6 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 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 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 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”
74:8 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”
74:10 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”
74:12 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 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.”
74:13 r6uh the sea 1 Alternate translation: “the great water”
@ -2854,6 +2868,7 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio
74:15 dqs2 rc://*/ta/man/translate/figs-metaphor You broke open springs and streams 1 Yahweh causing springs and streams to flow out of the ground as if he broke open the ground so that they could flow. Alternate translation: “You caused springs and streams to flow out of the ground”
74:17 h3n1 the borders of the earth 1 Alternate translation: “the boundaries of the land and the sea”
74:18 c6xs General Information: 1 # General Information:\n\nAsaph is pleading for God’s help.
74:18 d0gn 1 See how you translated the phrase “the enemy” in [74:3](../74/03.md). (This is a TWL so you can delete but make sure the ULT and UST reads the same.)
74:18 g7dq rc://*/ta/man/translate/figs-idiom Call to mind 1 “Pay attention to.” See how this is translated in [Psalms 74:2](../074/002.md).
74:18 x7xk rc://*/ta/man/translate/figs-metaphor the enemy hurled insults at you 1 Asaph speaks of insulting words as if they were physical objects, like stones, which the enemy was throwing at Yahweh. Alternate translation: “the enemy insulted you many times”
74:19 x5rc rc://*/ta/man/translate/figs-metaphor the life of your dove 1 Asaph speaks of himself as if he were a dove, a defenseless bird. This phrase may also be a metaphor for the people of Israel. Alternate translation: “me, your dove”
@ -3463,13 +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.
@ -4007,12 +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.
@ -4032,7 +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
@ -4737,7 +4752,7 @@ 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”
120:3 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!”
@ -4761,10 +4776,10 @@ 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”
121:5-6 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”
@ -4783,7 +4798,7 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio
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”
122:6-8 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”
@ -5287,7 +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”
@ -5330,3 +5345,4 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio
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.

Can't render this file because it is too large.

2
tn_RUT.tsv
View File

@ -98,7 +98,7 @@ front:intro f68r 0 # Introduction to Ruth\n\n## Part 1: General Introduction\
2:7 kj7a translate-unknown הַ⁠בַּ֖יִת 1 Here, **the house** was a temporary shelter or garden hut in the field that provided shade from the sun where the workers could rest. Alternate translation: "in the hut" or "in the shed" (See: [[rc://en/ta/man/translate/translate-unknown]])
2:8 ltk3 rc://*/ta/man/translate/figs-rquestion הֲ⁠ל֧וֹא שָׁמַ֣עַתְּ בִּתִּ֗⁠י 1 Boaz is using the question form to draw Ruth's attention to what he will say to her. 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: “Listen to me, my daughter!” or “Note well what I am telling you, my daughter!”
2:8 ke9b rc://*/ta/man/translate/figs-idiom בִּתִּ֗⁠י 1 Boaz's use of the term, **my daughter** was a kind way to address a younger woman. Ruth was not the actual daughter of Boaz, but he was treating her kindly and respectfully. Use the term that communicates kindness and respect from a man to a younger woman in your language.
2:9 jq6n rc://*/ta/man/translate/figs-metonymy עֵינַ֜יִ⁠ךְ בַּ⁠שָּׂדֶ֤ה 1 Here, the word **eyes* represents the capability of a person to see, watch or observe. If it would be helpful to your readers, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “Watch only the field” or “Pay attention only to the field”
2:9 jq6n rc://*/ta/man/translate/figs-metonymy עֵינַ֜יִ⁠ךְ בַּ⁠שָּׂדֶ֤ה 1 Here, the word **eyes** represents the capability of a person to see, watch or observe. If it would be helpful to your readers, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “Watch only the field” or “Pay attention only to the field”
2:9 ldfq rc://*/ta/man/translate/figs-pronouns אַחֲרֵי⁠הֶ֔ן 1 Here, **them** is feminine and refers back to the “young female workers” in verse 8. If it would be helpful in your language, you could use a word or phrase that makes that clear. Alternate translation: “behind the women”
2:9 xc6u rc://*/ta/man/translate/figs-rquestion הֲ⁠ל֥וֹא צִוִּ֛יתִי אֶת־הַ⁠נְּעָרִ֖ים לְ⁠בִלְתִּ֣י נָגְעֵ֑⁠ךְ 1 Boaz is using the question form to emphasize his hospitality—that he had already made provision to help Ruth. 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: “I have given the men strict instructions not to interfere with you.”
2:9 ub62 rc://*/ta/man/translate/figs-explicit אֶת־הַ⁠נְּעָרִ֖ים 1 The writer assumes that his readers will understand the implications of a woman toiling in a field near young male workers. You can include this information if that would be helpful to your readers. Alternate translation: “the workmen”

Can't render this file because it contains an unexpected character in line 2 and column 2058.

7
tn_SNG.tsv
View File

@ -513,11 +513,12 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General
8:6 zl22 rc://*/ta/man/translate/figs-simile שִׂימֵ֨⁠נִי כַֽ⁠חוֹתָ֜ם עַל־לִבֶּ֗⁠ךָ כַּֽ⁠חוֹתָם֙ עַל־זְרוֹעֶ֔⁠ךָ 1 The point of this comparison is that the woman wants the man she loves to be close to her like a **seal** hanging from a cord around his neck that hangs down over his **heart** (chest) and like a **seal** that is worn on his **arm**. If it would be helpful in your language, you could use an equivalent comparison or express this meaning in plain language. Alternately, you could express the point of comparison as modeled by the UST. Alternate translation: “Please keep me very near to you”
8:6 ixip rc://*/ta/man/translate/figs-explicit כַּֽ⁠חוֹתָם֙ עַל־זְרוֹעֶ֔⁠ךָ 1 The word which the ULT translates as **hand** can refer to any part of the arm, including the wrist and hand. The phrase **the seal on your arm** refers to a **seal** that is worn on a bracelet on the wrist. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “like a seal worn on your wrist” or “like a seal worn on a bracelet on your wrist”
8:6 eq3p rc://*/ta/man/translate/figs-ellipsis כַּֽ⁠חוֹתָם֙ עַל־זְרוֹעֶ֔⁠ךָ 1 The speaker is leaving out some of the words that a sentence would need in many languages to be complete. If it would help your readers, you could supply these words from the context. Alternate translation: “place me like the seal on your arm”
8:6 tci8 rc://*/ta/man/translate/figs-simile עַזָּ֤ה כַ⁠מָּ֨וֶת֙ אַהֲבָ֔ה קָשָׁ֥ה כִ⁠שְׁא֖וֹל קִנְאָ֑ה 1 The phrase **strong like death is love** and the phrase **unyielding like Sheol is jealousy** are both similes for the power of romantic love. The point of comparison between romantic **love** and **death** is that they are both very strong and overcome a person in a powerful and irresistible way. The point of comparison between **Sheol** and the **jealousy** of romantic love is that they are both **unyielding**. If it would be helpful in your language, you could use an equivalent comparison from your culture.
8:6 tci8 rc://*/ta/man/translate/figs-simile עַזָּ֤ה כַ⁠מָּ֨וֶת֙ אַהֲבָ֔ה קָשָׁ֥ה כִ⁠שְׁא֖וֹל קִנְאָ֑ה 1 The phrase **strong like death is love** and the phrase **unyielding like Sheol is zeal** are both similes for the power of romantic love. The point of comparison between romantic **love** and **death** is that they are both very strong and overcome a person in a powerful and irresistible way. The point of comparison between **Sheol** and the **zeal** of romantic love is that they are both **unyielding**. If it would be helpful in your language, you could use an equivalent comparison from your culture.
8:6 bqf1 rc://*/ta/man/translate/figs-abstractnouns כִּֽי־עַזָּ֤ה כַ⁠מָּ֨וֶת֙ אַהֲבָ֔ה 1 If your language does not use an abstract noun for the idea of **love**, you could express the meaning with a verb, as modeled by the UST, or you could express the meaning in some other way that is natural in your language.
8:6 kkfg rc://*/ta/man/translate/figs-explicit קָשָׁ֥ה כִ⁠שְׁא֖וֹל קִנְאָ֑ה 1 Here, the word **jealousy** could: (1) have the positive meaning “zeal.” Alternate translation: “unyielding like Sheol is the zeal lovers have for each other” or “the passionate feelings lovers have for one another is unyielding like Sheol” (2) refer to the negative feeling of a lover being jealous for the affection, love, and attention of the person they love romantically. Alternate translation: “the jealousy lovers have toward one another is unyielding like Sheol”
8:6 kkfg rc://*/ta/man/translate/figs-explicit קָשָׁ֥ה כִ⁠שְׁא֖וֹל קִנְאָ֑ה 1 Here, the word the ULT translates as **zeal** could: (1) have the positive meaning of romantic zeal or fervor and refer to the romantic zeal of lovers. Alternate translation: “unyielding like Sheol is the zeal lovers have for each other” or “the passionate feelings lovers have for one another is unyielding like Sheol” (2) refer to the negative feeling of a lover being jealous for the affection, love, and attention of the person they love romantically. Alternate translation: “unyielding like Sheol is jealousy” or “the jealousy lovers have for the love of one another is unyielding like Sheol”
8:6 jzw0 rc://*/ta/man/translate/figs-abstractnouns קָשָׁ֥ה כִ⁠שְׁא֖וֹל קִנְאָ֑ה 1 If your language does not use an abstract noun for the idea of **zeal**, you could express the same idea with an adverb or in some other way that is natural in your language. Alternate translation: “lovers zealously love each other in a way that is unyielding like Sheol” or “lovers passionately love each other in a way that is unyielding like Sheol”
8:6 fgrc rc://*/ta/man/translate/figs-metonymy כִ⁠שְׁא֖וֹל 1 This line is parallel in meaning to the preceding line. The woman is again referring to **death**. Here, she is describing **death** by association with **Sheol**, which is where dead people were thought to go in that culture. If your readers would not understand this, you could use plain language, as modeled by the UST, or use an equivalent expression from your culture.
8:6 fvz9 rc://*/ta/man/translate/figs-metaphor רְשָׁפֶ֕י⁠הָ רִשְׁפֵּ֕י אֵ֖שׁ שַׁלְהֶ֥בֶתְ יָֽה 1 Here, the woman is speaking of the **jealousy** of love as if it were **flashes of fire** and **the flame of Yahweh**. If it would be helpful in your language, you could express the meaning with a simile or you could state the meaning plainly. Alternate translation: “Love’s jealousy is like flashes of fire and like the flame of Yahweh”
8:6 fvz9 rc://*/ta/man/translate/figs-metaphor רְשָׁפֶ֕י⁠הָ רִשְׁפֵּ֕י אֵ֖שׁ שַׁלְהֶ֥בֶתְ יָֽה 1 Here, the woman is speaking of the **zeal** of romantic love as if it were **flashes of fire** and **the flame of Yahweh**. If it would be helpful in your language, you could express the meaning with a simile or you could state the meaning plainly. Alternate translation: “The zeal of lovers is like flashes of fire and like the flame of Yahweh” or “The passion of lovers is like flashes of fire and like the flame of Yahweh”
8:6 tw71 rc://*/ta/man/translate/figs-idiom שַׁלְהֶ֥בֶתְ יָֽה 1 The phrase **the flame of Yah** is an idiom that refers to lightening. If your readers would not understand this, you could use use plain language or indicate the meaning in a footnote. Alternate translation: “the lightening of Yah” or “the flashes of lightening”
8:7 baf6 rc://*/ta/man/translate/figs-metaphor מַ֣יִם רַבִּ֗ים לֹ֤א יֽוּכְלוּ֙ לְ⁠כַבּ֣וֹת אֶת־הָֽ⁠אַהֲבָ֔ה וּ⁠נְהָר֖וֹת לֹ֣א יִשְׁטְפ֑וּ⁠הָ 1 Here, **love** is spoken of as though it is a strongly burning fire which **Many waters** (a great amount of water) cannot **quench** and which **rivers** cannot **drown**. If it would be helpful in your language, you could express the meaning with a simile or you could state the meaning plainly. Alternate translation: “Love is so strong that it is like a strong fire that great amounts of water cannot quench and which rivers full of water cannot put out” or “The feelings of love which a man and a woman who are lovers have for each other is very strong” or “Nothing can stop romantic love”\n
8:7 j0q6 מַ֣יִם רַבִּ֗ים לֹ֤א יֽוּכְלוּ֙ לְ⁠כַבּ֣וֹת אֶת־הָֽ⁠אַהֲבָ֔ה וּ⁠נְהָר֖וֹת לֹ֣א יִשְׁטְפ֑וּ⁠הָ 1 Alternate translation: “Nothing can extinguish our love for each other, not even a flood”

Can't render this file because it contains an unexpected character in line 402 and column 329.