Merge christopherrsmith-tc-create-1 into master by christopherrsmith (#3645)

tn_ZEP.tsv

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 Reference	ID	Tags	SupportReference	Quote	Occurrence	Note
-front:intro	l57g				0	# Introduction to Zephaniah\n\n## Part 1: General Introduction \n\n### Outline of the book of Zephaniah\n\nTitle of the book; introduces Zephaniah (1:1)\n1. Yahweh will punish Judah and Jerusalem (1:2–18)\n“For in the fire of his jealousy the whole earth will be consumed.”\n2. Yahweh will punish the nations\n    * Warning to Judah (2:1–3)\n    * Yahweh will punish the Philistines (2:4–7)\n    * Yahweh will punish Moab and Ammon (2:8–11)\n    * Yahweh will punish Ethiopia (2:12)\n    * Yahweh will punish Assyria (2:13–16)\n    * Yahweh will punish Jerusalem (3:1–7)\n    * General review (3:8)\n"For in the fire of my jealousy the whole earth will be consumed.”\n3. Yahweh will restore Judah and Jerusalem (3:9–20)\n\n### Who wrote the book of Zephaniah?\n\nThis book records messages that Yahweh spoke through a man named Zephaniah. The title to the book lists Zephaniah’s ancestors back to his great-grandfather, a man named Hezekiah. Since no other prophet’s ancestry is traced back four generations, this Hezekiah must have been a significant person, and interpreters generally agree that he was King Hezekiah, who ruled over Judah from about 715 B.C. to about 686 B.C. So Zephaniah was likely a member of the royal family. In his prophecies, he shows a first-hand knowledge of the city of Jerusalem, so it is also probable that he was part of the royal court in Jerusalem. The title of the book says that he prophesied during the reign of King Josiah, who began to rule Judah around 640 B.C. So Zephaniah would have prophesied at about the same time that Jeremiah began to prophesy.\n\n### What is the book of Zephaniah about?\n\nThrough Zephaniah’s prophecies, Yahweh warned Judah and other nations that he was about to destroy them because of their wickedness and idolatry. This message seems to have led at least the Judeans to repent, if only for a generation. Hezekiah had been a godly ruler, but his son Manasseh and his grandson Amon were wicked and idolatrous kings. Amon was so unpopular that he was assassinated, and his son Josiah became king when Josiah was only a boy. But when Josiah became a young adult and could assert himself, he introduced a series of reforms that led the people of Judah to worship and obey Yahweh once more. The prophecies of Zephaniah seem to have influenced Josiah strongly to do this. Zephaniah also prophesied about how Yahweh would restore Judah, and those prophecies had at least a partial fulfillment in his own time due to the reforms of Josiah.\n\n### What title should translators use for this book?\n\nTranslators may choose to use the traditional title, “The Book of Zephaniah,” or simply “Zephaniah.” They may use a different title such as “The Prophecies of Zephaniah.”\n\n## Part 2: Important Religious and Cultural Concepts\n\n### The “day of Yahweh”\n\nZephaniah speaks many times of “the day of Yahweh,” meaning the time when Yahweh will judge and punish the nations, including Judah, for disobeying him and worshiping idols. However, in the final oracle in the book, the phrase “that day” instead means the time when Yahweh will restore Judah and Jerusalem. Notes suggest ways that you can translate these expressions in their various occurrences.\n\n### The time reference of Zephaniah’s prophecies\n\nSome of Zephaniah’s prophecies focus on specific places and times. They warn Judah and other nations that Yahweh will soon destroy them, and they suggest implicitly that this will happen when an enemy empire invades and conquers them. But other prophecies speak of the entire world, and their time reference is uncertain. For example, in the first prophecy in the book, Yahweh says that he is going to destroy every living creature on earth—people, animals, birds, and fish. This could be a prophecy about the more distant future, about the end of the world. But it could also be a generalization for emphasis, and if so, it could apply to the time of Josiah. It is not necessary to determine the exact time reference of all of the prophecies in the book in order to translate the book.\n\n### The identity of the invading empire\n\nZephaniah often suggests that a foreign empire will invade and conquer Judah and other nations. He probably means the empire of Babylon. However, he does not name it specifically, and so it would not be appropriate to use any particular name for the invading army that Zephaniah describes in this book.
+front:intro	l57g				0	# Introduction to Zephaniah\n\n## Part 1: General Introduction\n\n### Outline of the book of Zephaniah\n\nTitle of the book; introduces Zephaniah (1:1)\n1. Yahweh will punish Judah and Jerusalem (1:2–18)\n“For in the fire of his jealousy the whole earth will be consumed.”\n2. Yahweh will punish the nations\n    * Warning to Judah (2:1–3)\n    * Yahweh will punish the Philistines (2:4–7)\n    * Yahweh will punish Moab and Ammon (2:8–11)\n    * Yahweh will punish Ethiopia (2:12)\n    * Yahweh will punish Assyria (2:13–16)\n    * Yahweh will punish Jerusalem (3:1–7)\n    * General review (3:8)\n“For in the fire of my jealousy the whole earth will be consumed.”\n3. Yahweh will restore Judah and Jerusalem (3:9–20)\n\n### Who wrote the book of Zephaniah?\n\nThis book records messages that Yahweh spoke through a man named Zephaniah. The title to the book lists Zephaniah’s ancestors back to his great-grandfather, a man named Hezekiah. Since no other prophet’s ancestry is traced back four generations, this Hezekiah must have been a significant person, and interpreters generally agree that he was King Hezekiah, who ruled over Judah from about 715 B.C. to about 686 B.C. So Zephaniah was likely a member of the royal family. In his prophecies, he shows a first-hand knowledge of the city of Jerusalem, so it is also probable that he was part of the royal court in Jerusalem. The title of the book says that he prophesied during the reign of King Josiah, who began to rule Judah around 640 B.C. So Zephaniah would have prophesied at about the same time that Jeremiah began to prophesy.\n\n### What is the book of Zephaniah about?\n\nThrough Zephaniah’s prophecies, Yahweh warned Judah and other nations that he was about to destroy them because of their wickedness and idolatry. This message seems to have led at least the Judeans to repent, if only for a generation. Hezekiah had been a godly ruler, but his son Manasseh and his grandson Amon were wicked and idolatrous kings. Amon was so unpopular that he was assassinated, and his son Josiah became king when Josiah was only a boy. But when Josiah became a young adult and could assert himself, he introduced a series of reforms that led the people of Judah to worship and obey Yahweh once more. The prophecies of Zephaniah seem to have influenced Josiah strongly to do this. Zephaniah also prophesied about how Yahweh would restore Judah, and those prophecies had at least a partial fulfillment in his own time due to the reforms of Josiah.\n\n### What title should translators use for this book?\n\nTranslators may choose to use the traditional title, “The Book of Zephaniah,” or simply “Zephaniah.” They may use a different title such as “The Prophecies of Zephaniah.”\n\n## Part 2: Important Religious and Cultural Concepts\n\n### The “day of Yahweh”\n\nZephaniah speaks many times of “the day of Yahweh,” meaning the time when Yahweh will judge and punish the nations, including Judah, for disobeying him and worshiping idols. However, in the final oracle in the book, the phrase “that day” instead means the time when Yahweh will restore Judah and Jerusalem. Notes suggest ways that you can translate these expressions in their various occurrences.\n\n### The time reference of Zephaniah’s prophecies\n\nSome of Zephaniah’s prophecies focus on specific places and times. They warn Judah and other nations that Yahweh will soon destroy them, and they suggest implicitly that this will happen when an enemy empire invades and conquers them. But other prophecies speak of the entire world, and their time reference is uncertain. For example, in the first prophecy in the book, Yahweh says that he is going to destroy every living creature on earth—people, animals, birds, and fish. This could be a prophecy about the more distant future, about the end of the world. But it could also be a generalization for emphasis, and if so, it could apply to the time of Josiah. It is not necessary to determine the exact time reference of all of the prophecies in the book in order to translate the book.\n\n### The identity of the invading empire\n\nZephaniah often suggests that a foreign empire will invade and conquer Judah and other nations. He probably means the empire of Babylon. However, he does not name it specifically, and so it would not be appropriate to use any particular name for the invading army that Zephaniah describes in this book.
 1:intro	t3tv				0	# Zephaniah 1 General Notes\n\n## Structure and Formatting\n\nThis chapter is the first of the three major parts of the book of Zephaniah. (See the outline in the General Introduction to the book.) This part describes how Yahweh will punish Judah and Jerusalem for their sinfulness and complacency.\n\nThe ULT sets the lines of verses 2–18 farther to the right on the page than the rest of the text because they are poetry.\n\n## Important Figures of Speech in This Chapter\n\n### Litany\n\nVerses 2 and 3 state in general terms that Yahweh’s judgment will be comprehensive. Then, in four places later in the chapter, prophecies emphasize a general point by making a series of specific statements that illustrate that point. These typically move from more obvious or central examples to more peripheral ones. In that way, they demonstrate how comprehensive Yahweh’s judgment will be: It will reach to the most distant and obscure places.\n\nSeries of statements such as these are known as litanies. If your readers would recognize the litany form, you could translate and format these litanies the way the ULT does, as lines of poetry. If the litany form would not be familiar to your readers, you could format these litanies in a way that would illustrate how they work. You could format the general statement in a way that would set it off from the other poetry in the book. For example, if you have chosen to indent that poetry, you could present the general statement without any indentation. You could then put each sentence of the litany on a separate line. The format might look something like this:\n\nVerses 4–6:\n\nand I will cut off from this place\n> the remnant of Baal,\n> the name of the idol-priests with the priests,\n> and the ones bowing down on the housetops to the army of the skies,\n> and the ones bowing down, swearing to Yahweh but swearing by their king,\n> and the ones turning back from after Yahweh,\n> and who do not search for Yahweh and do not seek him.\n\nVerses 8–9:\n\nAnd it will happen on the day of the sacrifice of Yahweh that I will visit\n> upon the princes\n> and upon the sons of the king\n> and upon all the ones wearing foreign clothing,\nand on that day I will visit\n\n> upon all the ones leaping over the threshold,\n> the ones filling the house of their lords {with} violence and fraud.\n\nVerse 10:\n\nthe sound of\n\n> a cry from the Fish Gate\n> and a wailing from the Second {District}\n> and a great ruin from the hills.\n\nVerses 15–16:\n\nThat day {will be}\n\n> a day of wrath,\n> a day of distress and anguish,\n> a day of destruction and desolation,\n> a day of darkness and gloom,\n> a day of cloud and overcast,\n> a day of horn and battle-cry against the fortified cities and against the high towers.
 1:1	k2ge		rc://*/ta/man/translate/figs-metonymy	דְּבַר־יְהוָ֣ה ׀ אֲשֶׁ֣ר הָיָ֗ה אֶל־צְפַנְיָה֙	1	In this title for the book, the term **word** refers to the message that Yahweh sent to the Judeans through Zephaniah by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “The message that Yahweh sent through Zephaniah”
 1:1	zlc5		rc://*/ta/man/translate/writing-participants	בֶּן־כּוּשִׁ֣י בֶן־גְּדַלְיָ֔ה בֶּן־אֲמַרְיָ֖ה בֶּן־חִזְקִיָּ֑ה	1	The author is describing the ancestors of **Zephaniah** in order to introduce him to readers as a key participant in the book, the person through whom Yahweh spoke the messages that the book records. Your culture may have its own way of introducing people by describing their ancestors, and if so, you can use it here in your translation.
@@ -36,7 +36,7 @@ front:intro	l57g				0	# Introduction to Zephaniah\n\n## Part 1: General Introduc
 1:5	w2r8		rc://*/ta/man/translate/translate-names	הַ⁠נִּשְׁבָּעִ֣ים לַֽ⁠יהוָ֔ה וְ⁠הַ⁠נִּשְׁבָּעִ֖ים בְּ⁠מַלְכָּֽ⁠ם	1	The word translated **their king** could be the name of a false god, Milcom, also called Molech, Molek, or Moloch. If you choose to use the name in your translation, spell it the way it sounds in your language. If a translation of the Bible exists in your region, you may wish to use the spelling that it uses. Alternate translation: “swearing to me but swearing by Milcom”
 1:5	z014		rc://*/ta/man/translate/figs-explicit	הַ⁠נִּשְׁבָּעִ֣ים לַֽ⁠יהוָ֔ה וְ⁠הַ⁠נִּשְׁבָּעִ֖ים בְּ⁠מַלְכָּֽ⁠ם	1	Yahweh is drawing a contrast between **swearing to** and **swearing by**. The Judeans who swore **to** Yahweh pledged themselves to worship him as their God. But they then swore **by** Milcom, invoking the name of that false god to guarantee a vow or promise that they had made. Yahweh is saying how inconsistent and inappropriate it was for them to do that. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “pledging themselves to worship me but then guaranteeing their oaths by invoking the false god Milcom”
 1:6	z015		rc://*/ta/man/translate/figs-123person	וְ⁠אֶת־הַ⁠נְּסוֹגִ֖ים מֵ⁠אַחֲרֵ֣י יְהוָ֑ה וַ⁠אֲשֶׁ֛ר לֹֽא־בִקְשׁ֥וּ אֶת־יְהוָ֖ה וְ⁠לֹ֥א דְרָשֻֽׁ⁠הוּ	1	Yahweh is speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “and the ones turning back from after me, and who do not search for me and do not seek me”
-1:6	z016		rc://*/ta/man/translate/figs-ellipsis	וְ⁠אֶת־הַ⁠נְּסוֹגִ֖ים מֵ⁠אַחֲרֵ֣י יְהוָ֑ה וַ⁠אֲשֶׁ֛ר לֹֽא־בִקְשׁ֥וּ אֶת־יְהוָ֖ה וְ⁠לֹ֥א דְרָשֻֽׁ⁠הוּ	1	Yahweh is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. This could be describing: (1) two groups, people who are no longer actively worshiping Yahweh and people who still worship Yahweh formally but who do not relate to him actively as their God. Alternate translation: “and I will destroy those who have stopped worshiping me actively, and I will destroy those who still worship me formally but do not relate to me actively as their God” (2) one group, people who show that they are no longer worshiping Yahweh by the way they no longer relate to him actively as their God. Alternate translation: ““and I will destroy those who show they have stopped worshiping me by the way they no longer relate to me actively as their God”
+1:6	z016		rc://*/ta/man/translate/figs-ellipsis	וְ⁠אֶת־הַ⁠נְּסוֹגִ֖ים מֵ⁠אַחֲרֵ֣י יְהוָ֑ה וַ⁠אֲשֶׁ֛ר לֹֽא־בִקְשׁ֥וּ אֶת־יְהוָ֖ה וְ⁠לֹ֥א דְרָשֻֽׁ⁠הוּ	1	Yahweh is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. This could be describing: (1) two groups, people who are no longer actively worshiping Yahweh and people who still worship Yahweh formally but who do not relate to him actively as their God. Alternate translation: “and I will destroy those who have stopped worshiping me actively, and I will destroy those who still worship me formally but do not relate to me actively as their God” (2) one group, people who show that they are no longer worshiping Yahweh by the way they no longer relate to him actively as their God. Alternate translation: “and I will destroy those who show they have stopped worshiping me by the way they no longer relate to me actively as their God”
 1:6	z017		rc://*/ta/man/translate/figs-metaphor	וְ⁠אֶת־הַ⁠נְּסוֹגִ֖ים מֵ⁠אַחֲרֵ֣י יְהוָ֑ה	1	Yahweh is speaking as if the Judeans who are ceasing to worship him were literally walking on a path and **turning back** from the direction in which they had been heading. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and I will destroy the ones who have stopped worshiping me”
 1:6	ql66		rc://*/ta/man/translate/figs-doublet	וַ⁠אֲשֶׁ֛ר לֹֽא־בִקְשׁ֥וּ אֶת־יְהוָ֖ה וְ⁠לֹ֥א דְרָשֻֽׁ⁠הוּ	1	Yahweh could be using the expressions **search for** and **seek** to mean: (1) two similar things. He could be speaking as if the Judeans should literally have been looking for him, meaning that they should have been praying to him. In this case Yahweh would be using two similar terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase Alternate translation: “and I will destroy the ones who no longer pray to me at all” (2) two different things. The expression **search for** could mean to ask for help, and the expression **seek** could mean to ask for guidance. Alternate translation: “and I will destroy those who no longer ask for my help or guidance”
 1:7	z018		rc://*/ta/man/translate/figs-metonymy	הַ֕ס מִ⁠פְּנֵ֖י אֲדֹנָ֣⁠י יְהוִ֑ה	1	Here the word **face** represents the presence of a person by association with the way people can see the face of someone who is present. Alternate translation: “Hush in the presence of Lord Yahweh”
@@ -231,14 +231,14 @@ front:intro	l57g				0	# Introduction to Zephaniah\n\n## Part 1: General Introduc
 3:7	z114		rc://*/ta/man/translate/figs-idiom	הִשְׁכִּ֣ימוּ הִשְׁחִ֔יתוּ כֹּ֖ל עֲלִילוֹתָֽ⁠ם	1	Yahweh is using the expression **rose early** to mean that the people were eager to do corrupt things. The expression comes from the way that people get up early in the morning to do something if they are eager to do it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “they eagerly corrupted all of their deeds”
 3:7	u1c9		rc://*/ta/man/translate/figs-hyperbole	הִשְׁכִּ֣ימוּ הִשְׁחִ֔יתוּ כֹּ֖ל עֲלִילוֹתָֽ⁠ם	1	Yahweh says that as a generalization for emphasis. If it would be clearer in your language, you could express the emphasis in a different way. Alternate translation: “they eagerly corrupted their deeds even more”
 3:8	rhe9		rc://*/ta/man/translate/writing-quotations	לָ⁠כֵ֤ן חַכּוּ־לִ⁠י֙ נְאֻם־יְהוָ֔ה לְ⁠י֖וֹם קוּמִ֣⁠י לְ⁠עַ֑ד	1	See how you translated the phrase “the declaration of Yahweh” in [1:2](../01/02.md), [1:3](../01/03.md), [1:10](../01/10.md), and [2:9](../02/09.md). If you used it to introduce the quotations in those places, you may wish to do the same thing here. Alternate translation: “This is what Yahweh declares: ‘Therefore wait for me, for the day of my arising to the prey’”
-3:8	my26		rc://*/ta/man/translate/figs-idiom	לָ⁠כֵ֤ן חַכּוּ־לִ⁠י֙ נְאֻם־יְהוָ֔ה לְ⁠י֖וֹם קוּמִ֣⁠י לְ⁠עַ֑ד	1	The imperative **wait** is plural, so Yahweh is addressing some group of people. That group could be: (1) the wicked Judeans who are still disobeying Yahweh despite his warnings. In that case, Yahweh would be using the term **wait** to indicate that he is certainly going to do what he describes. Your language may use the term “wait” in this same sense. If not, you could use plain language. Alternate translation: “‘Therefore, you sinful Judeans, just wait!’—the declaration of Yahweh—‘One day soon I will arise to the prey” or “‘Therefore you can be certain, you sinful Judeans—the declaration of Yahweh—‘that one day soon I will arise to the prey” (2) the “humble of the earth” whom Zephaniah mentions in [2:3](../01/01.md). In that case, Yahweh would be using the term **wait** to tell them to be patient until he punishes sin and enforces justice. Alternate translation: “‘Therefore, be patient, you godly people—the declaration of Yahweh—‘until the day when I arise to the prey”
+3:8	my26		rc://*/ta/man/translate/figs-idiom	לָ⁠כֵ֤ן חַכּוּ־לִ⁠י֙ נְאֻם־יְהוָ֔ה לְ⁠י֖וֹם קוּמִ֣⁠י לְ⁠עַ֑ד	1	The imperative **wait** is plural, so Yahweh is addressing some group of people. That group could be: (1) the wicked Judeans who are still disobeying Yahweh despite his warnings. In that case, Yahweh would be using the term **wait** to indicate that he is certainly going to do what he describes. Your language may use the term “wait” in this same sense. If not, you could use plain language. Alternate translation: “‘Therefore, you sinful Judeans, just wait!’—the declaration of Yahweh—‘One day soon I will arise to the prey’” or “‘Therefore you can be certain, you sinful Judeans’—the declaration of Yahweh—‘that one day soon I will arise to the prey’” (2) the “humble of the earth” whom Zephaniah mentions in [2:3](../02/03.md). In that case, Yahweh would be using the term **wait** to tell them to be patient until he punishes sin and enforces justice. Alternate translation: “‘Therefore, be patient, you godly people’—the declaration of Yahweh—‘until the day when I arise to the prey’”
 3:8	z115		rc://*/ta/man/translate/figs-idiom	לְ⁠י֖וֹם קוּמִ֣⁠י	1	While Yahweh is going to punish sinful nations on a specific **day**, he is using that term here to refer to a specific time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “until the time when I arise”
 3:8	izp2		rc://*/ta/man/translate/figs-metaphor	לְ⁠עַ֑ד	1	Yahweh is speaking as if he were a predatory animal and the wicked **nations** and **kingdoms** that he is going to punish were **prey** that he was going to pounce on. (This could be an allusion to the description of Jerusalem’s “princes” as “lions” and its “judges” as “wolves” in [3:3](../03/03.md), indicating that those who preyed on others will themselves become prey.) If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “to punish wicked people”
 3:8	mvx7		rc://*/ta/man/translate/figs-metaphor	לְ⁠עַ֑ד	1	The phrase translated **to the prey** could also be translated **as a witness**. If that is the meaning, then Yahweh would be speaking as if he were literally going to stand up and give evidence that these kingdoms and nations had sinned wickedly against him. 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 ULT. Alternate translation: “as if I were going testify against you”
 3:8	z116		rc://*/ta/man/translate/figs-metaphor	לִ⁠שְׁפֹּ֨ךְ עֲלֵי⁠הֶ֤ם זַעְמִ⁠י֙	1	Yahweh is speaking as if his **indignation** were a liquid that he was going to **pour out** onto wicked nations and kingdoms. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “to punish them in my indignation”
 3:8	q1ml		rc://*/ta/man/translate/figs-distinguish	כֹּ֚ל חֲר֣וֹן אַפִּ֔⁠י	1	The phrase **all of the burning of my nose** is a further description of Yahweh’s **indignation**. See how you translated the similar expression in [2:2](../02/02.md). It may be helpful to begin a new sentence here. Alternate translation: “My anger against them is very intense”
 3:8	ge59		rc://*/ta/man/translate/figs-metaphor	בְּ⁠אֵ֣שׁ קִנְאָתִ֔⁠י תֵּאָכֵ֖ל כָּל־הָ⁠אָֽרֶץ	1	See how you translated the similar expression in [1:18](../01/18.md). As the General Introduction to Zephaniah indicates, these parallel statements mark the boundaries between the major sections of the book. It may be helpful to your readers to translate them in the same way. Alternate translation: “I will destroy all of the people who live on the earth when I punish them in my jealousy”
-3:9	la62		rc://*/ta/man/translate/figs-metonymy	כִּֽי־&  אֶהְפֹּ֥ךְ אֶל־עַמִּ֖ים שָׂפָ֣ה בְרוּרָ֑ה לִ⁠קְרֹ֤א כֻלָּ⁠ם֙ בְּ⁠שֵׁ֣ם יְהוָ֔ה	1	Yahweh is using the term **lip** by association to mean the capacity to speak. He could mean: (1) the peoples were saying wicked things because their character was wicked, but he will purify their character so that they will say pure things. Alternate translation: “I will surely give the peoples righteous character so that they will say pure things; then they will pray to me acceptably” (2) that by invoking the names of other gods (as described in  [1:5](../01/01.md)), they had made themselves unworthy to pray to Yahweh, but he will cleanse their capacity to speak so that they can pray to him. Alternate translation: “I will surely cleanse the speech of the peoples from the defilement of the names of other gods so that they can pray to me acceptably”
+3:9	la62		rc://*/ta/man/translate/figs-metonymy	כִּֽי־& אֶהְפֹּ֥ךְ אֶל־עַמִּ֖ים שָׂפָ֣ה בְרוּרָ֑ה לִ⁠קְרֹ֤א כֻלָּ⁠ם֙ בְּ⁠שֵׁ֣ם יְהוָ֔ה	1	Yahweh is using the term **lip** by association to mean the capacity to speak. He could mean: (1) the peoples were saying wicked things because their character was wicked, but he will purify their character so that they will say pure things. Alternate translation: “I will surely give the peoples righteous character so that they will say pure things; then they will pray to me acceptably” (2) that by invoking the names of other gods (as described in [1:5](../01/05.md)), they had made themselves unworthy to pray to Yahweh, but he will cleanse their capacity to speak so that they can pray to him. Alternate translation: “I will surely cleanse the speech of the peoples from the defilement of the names of other gods so that they can pray to me acceptably”
 3:9	z117		rc://*/ta/man/translate/grammar-collectivenouns	כִּֽי & אֶהְפֹּ֥ךְ אֶל־עַמִּ֖ים שָׂפָ֣ה בְרוּרָ֑ה	1	Since Yahweh is speaking of many **peoples**, it may be more natural in your language to use the plural form of **lip**. Alternate translation: “I will surely give the peoples pure lips”
 3:9	k8y7		rc://*/ta/man/translate/figs-metonymy	לִ⁠קְרֹ֤א כֻלָּ⁠ם֙ בְּ⁠שֵׁ֣ם יְהוָ֔ה	1	Here, **name** represents a person by association with the way that each person has a name. However, in this instance there is also the idea that the peoples will call upon Yahweh (that is, pray to him) by name, acknowledging him as God. Alternate translation: “for all of them to pray to Yahweh by name”
 3:9	z118		rc://*/ta/man/translate/figs-123person	בְּ⁠שֵׁ֣ם יְהוָ֔ה לְ⁠עָבְד֖⁠וֹ	1	Yahweh is speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “upon my name, to serve me”
@@ -272,7 +272,7 @@ front:intro	l57g				0	# Introduction to Zephaniah\n\n## Part 1: General Introduc
 3:15	z132		rc://*/ta/man/translate/figs-metaphor	מֶ֣לֶךְ יִשְׂרָאֵ֤ל	1	It is true in one sense that **Yahweh** is the **king** of the people of **Israel**. As their God, he is the ruler whom they must obey. But in another sense, he is not literally the king who rules from the palace in Jerusalem. It may be helpful to clarify this for your readers. Alternate translation: “The ruler of Israel” or “The God whom the Israelites worship and obey”
 3:16	v9ia		rc://*/ta/man/translate/figs-idiom	בַּ⁠יּ֣וֹם הַ⁠ה֔וּא	1	Zephaniah is using the term **day** to refer to a specific time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “At that time”
 3:16	z133		rc://*/ta/man/translate/figs-activepassive	יֵאָמֵ֥ר	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. Some languages might use an indefinite pronoun. Alternate translation: “they will say”
-3:16	eh5e		rc://*/ta/man/translate/figs-yousingular	לִירֽוּשָׁלִַ֖ם אַל־תִּירָ֑אִי צִיּ֖וֹן אַל־יִרְפּ֥וּ יָדָֽיִ⁠ךְ	1	The word **your** and the implied “you” in the imperative **Do not fear** are singular here because they are addressing **Zion** as an individual. However, the implied “you” in the imperative **Do not slacken** is plural because it envisions Zion as a group consisting of a number of individuals. You may have decided to use plural forms in verses 16–19. Alternate translation, using plural forms: “to the people of Jerusalem, “Do not fear, you people of Zion! None of you slacken your hands”
+3:16	eh5e		rc://*/ta/man/translate/figs-yousingular	לִירֽוּשָׁלִַ֖ם אַל־תִּירָ֑אִי צִיּ֖וֹן אַל־יִרְפּ֥וּ יָדָֽיִ⁠ךְ	1	The word **your** and the implied “you” in the imperative **Do not fear** are singular here because they are addressing **Zion** as an individual. However, the implied “you” in the imperative **Do not slacken** is plural because it envisions Zion as a group consisting of a number of individuals. You may have decided to use plural forms in verses 16–19. Alternate translation, using plural forms: “to the people of Jerusalem, ‘Do not fear, you people of Zion! None of you slacken your hands’”
 3:16	pc5c		rc://*/ta/man/translate/figs-parallelism	אַל־תִּירָ֑אִי צִיּ֖וֹן אַל־יִרְפּ֥וּ יָדָֽיִ⁠ךְ	1	These two phrases mean similar things. The people who are speaking to Zion are using repetition to emphasize the idea that the phrases express. (They are referring to the way that a person’s hands **slacken** or become limp when that person is afraid.) If it would be helpful to your readers, you could combine these phrases. Alternate translation: “There is no reason for you to become weak with fear, Zion”
 3:17	h9ek		rc://*/ta/man/translate/figs-explicit	יַחֲרִישׁ֙ בְּ⁠אַ֣הֲבָת֔⁠וֹ	1	Since the people who are speaking to Jerusalem say that Yahweh will **rejoice** and **exult**, they do not mean that he will literally **be silent.** Rather, they mean that Yahweh will no longer speak words of condemnation and judgment against Jerusalem. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “in his love, he will no longer speak to condemn you”
 3:18	z134		rc://*/ta/man/translate/figs-explicit	נוּגֵ֧י מִ⁠מּוֹעֵ֛ד אָסַ֖פְתִּי מִמֵּ֣⁠ךְ הָי֑וּ מַשְׂאֵ֥ת עָלֶ֖י⁠הָ חֶרְפָּֽה	1	This verse is very difficult to understand. Modern versions translate it in many different ways. The ULT offers one reasonable interpretation of it. If a translation of the Bible exists in your region, you may wish to follow the interpretation that it expresses. If a translation of the Bible does not exist in your region, you may wish to follow the interpretation of ULT.