See in Reader
Replaced ellipsis symbol
This commit is contained in:
parent
c763a69813
commit
733ab9be7e
|
|
@ -58,7 +58,7 @@ To hide one's face from someone is to ignore him.
|
|||
>God put all things under Christ's feet and gave him to the church as head over all things. (Ephesians 1:22 ULB)
|
||||
|
||||
|
||||
>Wives should be subject to their own husbands, as to the Lord. For the husband is <u>the head</u> of the wife, as Christ also is <u>the head</u> of the church, and he is the Savior of the body. (Ephesian 5:22-23 ULB)
|
||||
>Wives, submit to your husbands, as to the Lord. For the husband is <u>the head</u> of the wife, as Christ also is the head of the church, and Christ himself is its Savior. (Ephesians 5:22-23 ULB)
|
||||
|
||||
|
||||
#### A MASTER represents anything that motivates someone to act
|
||||
|
|
@ -72,12 +72,12 @@ To serve God is to be motivated by God. To serve money is to be motivated by mon
|
|||
>May your God make <u>the name of Solomon</u> better than your name, and make his throne greater than your throne." 1 Kings 1:47 (ULB)
|
||||
|
||||
|
||||
> See, I have sworn <u>by my great name</u>—says Yahweh. <u>My name</u> will no longer be called upon by the mouths of any of the men of Judah in all the land of Egypt…." (Jeremiah 44:26 ULB)
|
||||
> See, I have sworn <u>by my great name</u>—says Yahweh. <u>My name</u> will no longer be called upon by the mouths of any of the men of Judah in all the land of Egypt." (Jeremiah 44:26 ULB)
|
||||
|
||||
|
||||
If someone's name is great, it means that he is great.
|
||||
|
||||
>Listen now to the prayer of your servant and to the prayer of your servants who delight to <u>honor your name</u>…. (Nehemiah 1:11 ULB)
|
||||
>Listen now to the prayer of your servant and to the prayer of your servants who delight to <u>honor your name</u>. (Nehemiah 1:11 ULB)
|
||||
|
||||
|
||||
To honor someone's name is to honor him.
|
||||
|
|
|
|||
|
|
@ -150,7 +150,7 @@ An example from Deuteronomy.
|
|||
>Would not his dread <u>fall upon</u> you? (Job 13:11 ULB)
|
||||
|
||||
|
||||
>Then the Spirit of Yahweh <u>fell on me</u> and he said to me… (Ezekiel 11:5 ULB)
|
||||
>Then the Spirit of Yahweh <u>fell on me</u> and he said to me.... (Ezekiel 11:5 ULB)
|
||||
|
||||
>Now look, the hand of the Lord <u>is upon you</u>, and you will become blind. (Acts 13:11 ULB)
|
||||
|
||||
|
|
|
|||
|
|
@ -4,7 +4,7 @@ Some images from the Bible involving man-made objects are listed below in alphab
|
|||
|
||||
#### BRONZE represents strength
|
||||
|
||||
>He trains…my arms to bend a bow of <u>bronze</u>. Psalm 18:34 ULB)
|
||||
>He trains ... my arms to bend a bow of <u>bronze</u>. Psalm 18:34 ULB)
|
||||
|
||||
|
||||
#### CHAINS represent control
|
||||
|
|
|
|||
|
|
@ -88,7 +88,7 @@ This light shining from the eyes carries with itself the viewer's character.
|
|||
|
||||
The primary emotion of a person with the evil eye is envy. The Greek word translated as "envy" in Mark 7 is "eye," which refers here to an evil eye.
|
||||
|
||||
>He said, "It is that which comes out of the person that defiles him. For from within a person, out of the heart, proceed evil thoughts…, <u>envy</u> …. (Mark 7:20-22 ULB)
|
||||
>He said, "It is that which comes out of the person that defiles him. For from within a person, out of the heart, proceed evil thoughts..., <u>envy</u>.... (Mark 7:20-22 ULB)
|
||||
|
||||
The context for Matthew 20:15 includes the emotion of envy. "Is your eye evil?" means "Are you envious?"
|
||||
>Is it not legitimate for me to do what I wish with my own possessions? Or is your <u>eye evil</u> because I am good? (Matthew 20:15 ULB)
|
||||
|
|
|
|||
|
|
@ -24,7 +24,7 @@ In Job when it says "his branch will be cut off," it means that he will not have
|
|||
|
||||
#### A PLANT represents a person
|
||||
|
||||
>God will likewise destroy you forever; he will…<u>root you out</u> of the land of the living. (Psalm 52:5 ULB)
|
||||
>God will likewise destroy you forever; he will ... <u>root you out</u> of the land of the living. (Psalm 52:5 ULB)
|
||||
|
||||
|
||||
#### A PLANT represents an emotion or attitude
|
||||
|
|
@ -41,7 +41,7 @@ The emotion or attitude in the verses is underlined below.
|
|||
>For the people sow <u>the wind</u> and reap <u>the whirlwind</u>. (Hosea 8:7 ULB)
|
||||
|
||||
|
||||
>You have turned…the fruit of <u>righteousness</u> into bitterness. (Amos 6:12 ULB)
|
||||
>You have turned ... the fruit of <u>righteousness</u> into bitterness. (Amos 6:12 ULB)
|
||||
|
||||
|
||||
>What fruit then did you have at that time of the things of which you are now <u>ashamed</u>? (Romans 6:21 ULB)
|
||||
|
|
|
|||
|
|
@ -19,7 +19,7 @@ Sometimes people used the third person instead of "I" or "me" to refer to themse
|
|||
David referred to himself in the third person as "your servant" and "his." He was calling himself Saul's servant in order to show his humility before Saul.
|
||||
|
||||
>Then Yahweh answered Job out of a fierce storm and said,
|
||||
>"… Do you have an arm like <u>God's</u>? Can you thunder with a voice like <u>him</u>? (Job 40:6, 9 ULB)
|
||||
>"... Do you have an arm like <u>God's</u>? Can you thunder with a voice like <u>him</u>?"" (Job 40:6, 9 ULB)
|
||||
|
||||
God referred to himself in the third person with the words "God's" and "him." He did this to emphasize that he is God, and he is powerful.
|
||||
|
||||
|
|
@ -47,8 +47,8 @@ If using the third person to mean "I" or "you" would be natural and give the rig
|
|||
|
||||
1. Simply use the first person ("I") or second person ("you") instead of the third person.
|
||||
|
||||
* **Then Yahweh answered Job out of a fierce storm and said, "… Do you have an arm like <u>God's</u>? Can you thunder with a voice like <u>him</u>?** (Job 40:6, 9 ULB)
|
||||
* Then Yahweh answered Job out of a fierce storm and said, "… Do you have an arm like <u>mine</u>? Can you thunder with a voice like <u>me</u>?"
|
||||
* **Then Yahweh answered Job out of a fierce storm and said, "... Do you have an arm like <u>God's</u>? Can you thunder with a voice like <u>him</u>?** (Job 40:6, 9 ULB)
|
||||
* Then Yahweh answered Job out of a fierce storm and said, "... Do you have an arm like <u>mine</u>? Can you thunder with a voice like <u>me</u>?"
|
||||
|
||||
* **So also my heavenly Father will do to you, if <u>each of you</u> does not forgive <u>his</u> brother from your heart.** (Matthew 18:35 ULB)
|
||||
* So also my heavenly Father will do to you, if <u>each of you</u> does not forgive <u>your</u> brother from your heart.
|
||||
|
|
|
|||
|
|
@ -53,8 +53,8 @@ If an abstract noun would be natural and give the right meaning in your language
|
|||
* But we <u>benefit</u> greatly when we <u>honor and obey God</u> and when we are <u>happy with what we have</u>.
|
||||
|
||||
* **Today <u>salvation</u> has come to this house, because he too is a son of Abraham.** (Luke 19:9 ULB)
|
||||
* Today the people in this house <u>have been saved</u>…
|
||||
* Today God <u>has saved</u> the people in this house…
|
||||
* Today the people in this house <u>have been saved</u>.
|
||||
* Today God <u>has saved</u> the people in this house.
|
||||
|
||||
* **The Lord does not move slowly concerning his promises, as some consider <u>slowness</u> to be.** (2 Peter 3:9 ULB)
|
||||
* The Lord does not move slowly concerning his promises, as some consider <u>moving slowly</u> to be.
|
||||
|
|
|
|||
|
|
@ -41,7 +41,7 @@ The passive form is not used for the same purposes in all of the languages that
|
|||
|
||||
This means that the enemy's shooters shot and killed some of the king's servants, including Uriah. The point is what happened to the king's servants and Uriah, not who shot them. The purpose of the passive form here is to keep the focus on the king's servants and Uriah.
|
||||
|
||||
>In the morning when the men of the town got up, the altar of Baal <u>was broken down</u> … (Judges 6:28 ULB)
|
||||
>In the morning when the men of the town got up, the altar of Baal <u>was broken down</u>.(Judges 6:28 ULB)
|
||||
|
||||
The men of the town saw what had happened to the altar of Baal, but they did not know who broke it down. The purpose of the passive form here is to communicate this event from the perspective of the men of the town.
|
||||
|
||||
|
|
|
|||
|
|
@ -21,7 +21,7 @@ King Saul was killed on Mount Gilboa, and David sang a sad song about it. By tel
|
|||
|
||||
Jesus was expressing his feelings for the people of Jerusalem in front of his disciples and a group of Pharisees. By speaking directly to Jerusalem as though its people could hear him, Jesus showed how deeply he cared about them.
|
||||
|
||||
>He cried against the altar by the word of Yahweh: <u>"Altar</u>, <u>altar</u>! This is what Yahweh says, 'See, … on you they will burn human bones.' " (1 Kings 13:2 ULB)
|
||||
>He cried against the altar by the word of Yahweh: <u>"Altar</u>, <u>altar</u>! This is what Yahweh says, 'See, ... on you they will burn human bones.' " (1 Kings 13:2 ULB)
|
||||
|
||||
The man of God spoke as if the altar could hear him, but he really wanted the king, who was standing there, to hear him.
|
||||
|
||||
|
|
@ -35,8 +35,8 @@ If apostrophe would be natural and give the right meaning in your language, cons
|
|||
|
||||
1. If this way of speaking would be confusing to your people, let the speaker continue speaking to the people that are listening to him as he tells <u>them</u> his message or feelings about the people or thing that cannot hear him.
|
||||
|
||||
* **He cried against the altar by the word of Yahweh: <u>"Altar</u>, <u>altar</u>! This is what Yahweh says, 'See, … on you they will burn human bones.' "** (1 Kings 13:2 ULB)
|
||||
* He said this about the altar: "This is what Yahweh says <u>about this altar.</u> 'See, … they will burn people's bones on <u>it</u>.' "
|
||||
* **He cried against the altar by the word of Yahweh: <u>"Altar</u>, <u>altar</u>! This is what Yahweh says, 'See, ... on you they will burn human bones.' "** (1 Kings 13:2 ULB)
|
||||
* He said this about the altar: "This is what Yahweh says <u>about this altar.</u> 'See, ... they will burn people's bones on <u>it</u>.' "
|
||||
|
||||
* **<u>Mountains of Gilboa</u>, let there not be dew or rain on <u>you</u>** (2 Samuel 1:21 ULB)
|
||||
* <u>As for these mountains of Gilboa</u>, let there not be dew or rain on <u>them</u>
|
||||
|
|
|
|||
|
|
@ -22,7 +22,7 @@ With the comma, the sentence is giving more information:
|
|||
|
||||
**Examples of words and phrases that are used to distinguish one item from other possible items**: These usually do not cause a problem in translation.
|
||||
|
||||
>… The curtain is to separate <u>the holy place</u> from <u>the most holy place</u>. (Exodus 26:33 ULB)
|
||||
>The curtain is to separate <u>the holy place</u> from <u>the most holy place</u>. (Exodus 26:33 ULB)
|
||||
|
||||
The words "holy" and "most holy" distinguish two different places from each other and from any other place.
|
||||
|
||||
|
|
|
|||
|
|
@ -12,7 +12,7 @@ In the Bible, events are not always told in the order in which they occurred. So
|
|||
|
||||
This could sound like John baptized Jesus after John was locked up in prison, but John baptized Jesus before John was locked up in prison.
|
||||
|
||||
>Just as Joshua had said to the people, the seven priests carried the seven trumpets of rams horns before Yahweh, as they advanced, they gave a blast on the trumpets… But Joshua commanded the people, saying, "Do not shout. No sound must leave your mouths until the day I tell you to shout. Only then must you shout." (Joshua 6:8-10 ULB)
|
||||
>Just as Joshua had said to the people, the seven priests carried the seven trumpets of rams horns before Yahweh, as they advanced, they gave a blast on the trumpets. ... But Joshua commanded the people, saying, "Do not shout. No sound must leave your mouths until the day I tell you to shout. Only then must you shout." (Joshua 6:8-10 ULB)
|
||||
|
||||
This could sound like Joshua gave the order not to shout after the army had already started their march, but he had given that order before they started marching.
|
||||
|
||||
|
|
|
|||
|
|
@ -24,7 +24,7 @@ In the first clause, the disciples are telling Jesus how much food they have amo
|
|||
|
||||
John is telling people who have not seen Jesus what he and the other apostles have seen. So languages that have exclusive forms of "we" and "us" would use the exclusive forms in this verse.
|
||||
|
||||
>… the shepherds said one to each other, "Let <u>us</u> now go to Bethlehem, and see this thing that has happened, which the Lord has made known to <u>us</u>." (Luke 2:15 ULB)
|
||||
>... the shepherds said one to each other, "Let <u>us</u> now go to Bethlehem, and see this thing that has happened, which the Lord has made known to <u>us</u>." (Luke 2:15 ULB)
|
||||
|
||||
The shepherds were speaking to one another. When they said "us," they were <u>including</u> the people they were speaking to - one another.
|
||||
|
||||
|
|
|
|||
|
|
@ -17,7 +17,7 @@ In Biblical Hebrew, it was normal to start most sentences with a conjunction suc
|
|||
|
||||
In Biblical Hebrew, it was normal to say that something was burned with fire. In English, the idea of fire is included in the action of burning, and so it is unnatural to state both ideas explicitly. It is enough to say that something was burned and leave the idea of fire implicit.
|
||||
|
||||
>The centurion <u>answered and said</u>, "Lord, I am not worthy that you should enter under my roof…” (Matthew 8:8 ULB)
|
||||
>The centurion <u>answered and said</u>, "Lord, I am not worthy that you should enter under my roof.” (Matthew 8:8 ULB)
|
||||
|
||||
In the biblical languages, it was normal to introduce direct speech with two verbs of speaking. One verb indicated the mode of address, and the other introduced the words of the speaker. English speakers do not do this, so it is very unnatural and confusing to use two verbs. For the English speaker, the idea of speaking is included in the idea of answering. Using two verbs in English implies two separate speeches, rather than just one. So in English, it is better to use only one verb of speaking.
|
||||
|
||||
|
|
@ -35,11 +35,12 @@ In the biblical languages, it was normal to introduce direct speech with two ver
|
|||
1. If the explicit information does not sound natural in the target language or seems unnecessary or confusing, leave the explicit information implicit. Only do this if the reader can understand this information from the context. You can test this by asking the reader a question about the passage.
|
||||
|
||||
* **And Abimelech came to the tower and fought against it and drew near to the door of the tower to burn it with fire.** (Judges 9:52 ESV)
|
||||
* Abimelech came to the tower and fought against it and drew near to the door of the tower <u>to burn it</u>. Or <u>…to set it on fire</u>.
|
||||
* Abimelech came to the tower and fought against it and drew near to the door of the tower <u>to burn it</u>.
|
||||
* Abimelech came to the tower and fought against it and drew near to the door of the tower <u>to set it on fire</u>.
|
||||
|
||||
In English, it is clear that the action of this verse follows the action of the previous verse without the use of the connector “and” at the beginning, so it was omitted. Also, the words “with fire” were left out, because this information is communicated implicitly by the word “burn.” An alternative translation for “to burn it” is “to set it on fire.” It is not natural in English to use both “burn” and “fire,” so the English translator should choose only one of them. You can test if the readers understood the implicit information by asking, “How would the door burn?” If they knew it was by fire, then they have understood the implicit information. Or, if you chose the second option, you could ask, “What happens to a door that is set on fire?” If the readers answer, “It burns,” then they have understood the implicit information.
|
||||
|
||||
* **The centurion answered and said, "Lord, I am not worthy that you should enter under my roof…”** (Matthew 8:8 ULB)
|
||||
* The centurion <u>answered</u>, "Lord, I am not worthy that you should enter under my roof…”
|
||||
* **The centurion answered and said, "Lord, I am not worthy that you should enter under my roof.”** (Matthew 8:8 ULB)
|
||||
* The centurion <u>answered</u>, "Lord, I am not worthy that you should enter under my roof.”
|
||||
|
||||
In English, the information that the centurion answered by speaking is included in the verb “answered,” so the verb “said” can be left implicit. You can test if the readers understood the implicit information by asking, “How did the centurion answer?” If they knew it was by speaking, then they have understood the implicit information.
|
||||
|
|
|
|||
|
|
@ -20,7 +20,7 @@ Sometimes it is better not to state assumed knowledge or implicit information ex
|
|||
|
||||
This was a riddle. Samson purposely said this in a way that it would be hard for his enemies to know what it meant. Do not make it clear that the eater and the strong thing was a lion and that the sweet thing to eat was honey.
|
||||
|
||||
>Jesus said to them, "Take heed and beware of the yeast of the Pharisees and Sadducees." The disciples reasoned among themselves and said, "It is because we took no bread." … (Matthew 16:6,7 ULB)
|
||||
>Jesus said to them, "Take heed and beware of the yeast of the Pharisees and Sadducees." The disciples reasoned among themselves and said, "It is because we took no bread." (Matthew 16:6,7 ULB)
|
||||
|
||||
Possible implicit information here is that the disciples should beware of the false teaching of the Pharisees and Sadducees. But Jesus' disciples did not understand this. They thought that Jesus was talking about real yeast and bread. So it would not be appropriate to state explicitly that the word "yeast" here refers to false teaching. The disciples did not understand what Jesus meant until they heard what Jesus said in Matthew 16:11 -
|
||||
>"How is it that you do not understand that I was not speaking to you about bread? Take heed and beware of the yeast of the Pharisees and Sadducees." Then they understood that he was not telling them to beware of yeast in bread, but to beware of the teaching of the Pharisees and Sadducees. (Matthew 16:11,12 ULB)
|
||||
|
|
|
|||
|
|
@ -43,7 +43,7 @@ Even though a generalization may have a strong-sounding word like "all," "always
|
|||
|
||||
#### Examples of Exaggeration
|
||||
|
||||
>If your hand causes you to stumble, <u>cut it off</u>. It is better for you to enter into life maimed… (Mark 9:43 ULB)
|
||||
>If your hand causes you to stumble, <u>cut it off</u>. It is better for you to enter into life maimed. (Mark 9:43 ULB)
|
||||
|
||||
When Jesus said to cut off your hand, he meant that we should <u>do whatever extreme things</u> we need to do in order not to sin. He used this hyperbole to show how extremely important it is to try to stop sinning.
|
||||
|
||||
|
|
@ -64,7 +64,7 @@ The disciples told Jesus that everyone was looking looking for him. They probabl
|
|||
#### Caution
|
||||
|
||||
Do not assume that something is an exaggeration just because it seems to be impossible. God does miraculous things.
|
||||
>… they saw Jesus <u>walking on the sea</u> and coming near the boat … (John 6:19 ULB)
|
||||
>... they saw Jesus <u>walking on the sea</u> and coming near the boat. (John 6:19 ULB)
|
||||
|
||||
This is not hyperbole. Jesus really walked on the water. It is a literal statement.
|
||||
|
||||
|
|
|
|||
|
|
@ -1,5 +1,5 @@
|
|||
|
||||
"If the sun stopped shining…", "What if the sun stopped shining…", "Suppose the sun stopped shining…", "If only the sun had not stopped shining." We use such expressions to set up hypothetical situations, imagining what might have happened or what could happen in the future but probably will not. We also use them to express regret or wishes. These occur often in the Bible. We need to translate them in a way that people will know that the event did not actually happen, and that they will understand why the event was imagined.
|
||||
"If the sun stopped shining...," "What if the sun stopped shining...," "Suppose the sun stopped shining...," "If only the sun had not stopped shining...." We use such expressions to set up hypothetical situations, imagining what might have happened or what could happen in the future but probably will not. We also use them to express regret or wishes. These occur often in the Bible. We need to translate them in a way that people will know that the event did not actually happen, and that they will understand why the event was imagined.
|
||||
|
||||
### Description
|
||||
|
||||
|
|
|
|||
|
|
@ -14,7 +14,7 @@ See the pictures. The people on the right are the people that the speaker is tal
|
|||
|
||||
### Examples from the Bible
|
||||
|
||||
>… the shepherds said one to each other, "Let <u>us</u> now go to Bethlehem, and see this thing that has happened, which the Lord has made known to <u>us</u>." (Luke 2:15 ULB)
|
||||
>... the shepherds said one to each other, "Let <u>us</u> now go to Bethlehem, and see this thing that has happened, which the Lord has made known to <u>us</u>." (Luke 2:15 ULB)
|
||||
|
||||
|
||||
The shepherds were speaking to one another. When they said "us," they were including the people they were speaking to - one another.
|
||||
|
|
|
|||
|
|
@ -12,7 +12,7 @@ The adjective "rich" comes after the verb "be" and describes "He."
|
|||
|
||||
Here is a sentence that shows that "rich" can also function as a noun.
|
||||
|
||||
>…<u>the rich</u> must not give more than the half shekel, and <u>the poor</u> must not give less. (Exodus 30:15 ULB)
|
||||
>... <u>the rich</u> must not give more than the half shekel, and <u>the poor</u> must not give less. (Exodus 30:15 ULB)
|
||||
|
||||
In Exodus 30:15, the word "rich" acts as a noun in the phrase "the rich," and it refers to rich people. The word "poor" also acts as a noun and refers to poor people.
|
||||
|
||||
|
|
|
|||
|
|
@ -28,16 +28,16 @@ Possession is used in Hebrew, Greek, and English for a variety of situations. He
|
|||
### Examples from the Bible
|
||||
|
||||
**Ownership** - In the example below, the son owned the money.
|
||||
>… the younger son … wasted <u>his money</u> with wildly extravagant living. (Luke 15:13)
|
||||
>... the younger son ... wasted <u>his money</u> with wildly extravagant living. (Luke 15:13)
|
||||
|
||||
**Social Relationship** - In the example below, the disciples were people who learned from John.
|
||||
>Then <u>the disciples of John</u> came to him …, (Matthew 9:14 ULB)
|
||||
>Then <u>the disciples of John</u> came to him. (Matthew 9:14 ULB)
|
||||
|
||||
**Material** - In the example below, the material used for making the crowns was gold.
|
||||
>On their heads were something like <u>crowns of gold</u> (Revelation 9:7)
|
||||
|
||||
**Contents** - In the example below, the cup has water in it.
|
||||
>Whoever gives you <u>a cup of water</u> to drink … will not lose his reward. (Mark 9:41 ULB)
|
||||
>Whoever gives you <u>a cup of water</u> to drink ... will not lose his reward. (Mark 9:41 ULB)
|
||||
|
||||
**Part of a whole** - In the example below, the door was a part of the palace.
|
||||
>But Uriah slept at <u>the door of the king's palace</u> (2 Samuel 11:9 ULB)
|
||||
|
|
|
|||
|
|
@ -22,7 +22,7 @@ The verses in the examples below contain both direct and indirect quotations. In
|
|||
>He instructed him to tell no one, but told him, "Go on your way, and show yourself to the priest and offer a sacrifice for your cleansing, according to what Moses commanded, for a testimony to them." (Luke 5:14 ULB)
|
||||
|
||||
* Indirect quote: He instructed him <u>to tell no one</u>,
|
||||
* Direct quote: but told him, "<u>Go on your way, and show yourself to the priest…</u>"
|
||||
* Direct quote: but told him, "<u>Go on your way, and show yourself to the priest.</u>"
|
||||
|
||||
>Being asked by the Pharisees when the kingdom of God would come, Jesus answered them and said, "The kingdom of God is not something that can be observed. Neither will they say, 'Look here!' or, 'Look there!' because the kingdom of God is among you." (Luke 17:20-21 ULB)
|
||||
|
||||
|
|
|
|||
|
|
@ -32,7 +32,7 @@ A second layer direct quote has single quote marks around it. We have underlined
|
|||
>They asked him, "Who is the man that said to you, <u>'Pick up your bed and walk'</u>?" (John 5:12 ULB)
|
||||
|
||||
|
||||
>… he sent two of the disciples, saying, "Go into the next village. As you enter, you will find a colt that has never been ridden. Untie it and bring it to me. If any one asks you, <u>'Why are you untying it?'</u> say, <u>'The Lord has need of it.'</u> " (Luke 19:29-31 ULB)
|
||||
>... he sent two of the disciples, saying, "Go into the next village. As you enter, you will find a colt that has never been ridden. Untie it and bring it to me. If any one asks you, <u>'Why are you untying it?'</u> say, <u>'The Lord has need of it.'</u> " (Luke 19:29-31 ULB)
|
||||
|
||||
#### A quotation with three layers
|
||||
|
||||
|
|
|
|||
|
|
@ -19,7 +19,7 @@ Often the context will make it clear whether the word "you" refers to one person
|
|||
|
||||
Jesus is asking the **two**, James and John, what they want him to do for them. If the target language has a **dual** form of "you," use that. If the target language does not have a dual form, then the plural form would be appropriate.
|
||||
|
||||
>… and Jesus sent out two of his disciples and said to them, "Go into the village opposite us. As soon as <u>you</u> enter it, <u>you</u> will find a colt that has never been ridden. Untie it and bring it to me. (Mark 11:1-2 ULB)
|
||||
>... and Jesus sent out two of his disciples and said to them, "Go into the village opposite us. As soon as <u>you</u> enter it, <u>you</u> will find a colt that has never been ridden. Untie it and bring it to me. (Mark 11:1-2 ULB)
|
||||
|
||||
The context makes it clear that Jesus is addressing **two** people. If the target language has a **dual** form of "you," use that. If the target language does not have a dual form, then the plural form would be appropriate.
|
||||
|
||||
|
|
|
|||
|
|
@ -22,7 +22,7 @@ The ruler was speaking about just himself when he said "I." This shows us that w
|
|||
>The angel said to him, "Dress <u>yourself</u> and put on <u>your</u> sandals." Peter did so. The angel said to him, "Put on <u>your</u> outer garment and follow me." So Peter followed the angel and went out. (Acts 12:8, ULB)
|
||||
|
||||
The context makes it clear that the angel was speaking to one person and that only one person did what the the angel commanded. So languages that have singular and plural forms of "you" would have the singular form here for "yourself" and "your". Also, if verbs have different forms for singular and plural subjects, the verbs "dress" and "put on" will need the form for "you" singular.
|
||||
>To Titus, a true son in our common faith. ... For this purpose I left <u>you</u> in Crete, that <u>you</u> might set in order things not yet complete, and ordain elders in every city as I directed <u>you</u>. … But <u>you</u>, say what agrees with healthy doctrine. (Titus 1:4,5; 2:1 ULB)
|
||||
>To Titus, a true son in our common faith. ... For this purpose I left <u>you</u> in Crete, that <u>you</u> might set in order things not yet complete, and ordain elders in every city as I directed <u>you</u>. ... But <u>you</u>, say what agrees with healthy doctrine. (Titus 1:4,5; 2:1 ULB)
|
||||
|
||||
Paul wrote this letter to one person, Titus. Most of the time the word "you" in this letter refers only to Titus.
|
||||
|
||||
|
|
|
|||
|
|
@ -50,7 +50,7 @@ Note that this modified-literal translation retains the words "fruits" and "repe
|
|||
Meaning-based translations, on the other hand, are more likely to change the words and order if the translators think it will help to clarify the meaning. Consider these three meaning-based translations:
|
||||
|
||||
From the Living Bible:
|
||||
>…prove that you have turned from sin by doing worthy deeds.
|
||||
>... prove that you have turned from sin by doing worthy deeds.
|
||||
|
||||
From the New Living Translation:
|
||||
>Prove by the way you live that you have repented of your sins and turned to God.
|
||||
|
|
|
|||
|
|
@ -25,7 +25,7 @@ Look also at the form of 2 Samuel 18:33b in the New International Version:
|
|||
|
||||
>"O my son Absalom! My son, my son Absalom! If only I had died instead of you–O Absalom, my son, my son!"
|
||||
|
||||
Someone might say that the meaning contained in this part of the verse is, "I wish that I had died instead of my son Absalom." This does summarize the meaning contained in the words. But the form communicates much more than just that content. The repetition of "my son" so many times, the repetition of the name "Absalom," the expression "O," the wish form "If only…" all communicate a strong emotion of deep anguish on the part of a father who has lost a son. As a translator, you need to translate not just the meaning of the words, but also the meaning of the form. For 2 Samuel 18:33b, it is important that you use a form that communicates the same emotion as contained in the original language.
|
||||
Someone might say that the meaning contained in this part of the verse is, "I wish that I had died instead of my son Absalom." This does summarize the meaning contained in the words. But the form communicates much more than just that content. The repetition of "my son" so many times, the repetition of the name "Absalom," the expression "O," the wish form "If only...." all communicate a strong emotion of deep anguish on the part of a father who has lost a son. As a translator, you need to translate not just the meaning of the words, but also the meaning of the form. For 2 Samuel 18:33b, it is important that you use a form that communicates the same emotion as contained in the original language.
|
||||
|
||||
So we need to examine the form of the biblical text and ask ourselves why it has that form and not some other one. What attitude or emotion is it communicating? Other questions that might help us to understand the meaning of the form are:
|
||||
|
||||
|
|
|
|||
|
|
@ -36,7 +36,7 @@ Some languages do not have special numbers for showing the order of items in a l
|
|||
|
||||
### Examples from the Bible
|
||||
|
||||
>The <u>first</u> lot went to Jehoiarib, the <u>second</u> to Jedaiah, the <u>third</u> to Harim, the <u>fourth</u> to Seorim, … the <u>twenty-third</u> to Delaiah, and the <u>twenty-fourth</u> to Maaziah. (1 Chronicles 24:7-18 ULB)
|
||||
>The <u>first</u> lot went to Jehoiarib, the <u>second</u> to Jedaiah, the <u>third</u> to Harim, the <u>fourth</u> to Seorim, ... the <u>twenty-third</u> to Delaiah, and the <u>twenty-fourth</u> to Maaziah. (1 Chronicles 24:7-18 ULB)
|
||||
|
||||
People tossed lots and one went to each of these people in the order given.
|
||||
|
||||
|
|
@ -55,16 +55,16 @@ If your language has ordinal numbers and using them would give the right meaning
|
|||
|
||||
1. Tell the total number of items, and use "one" with the first item and "another" or "the next" with the rest.
|
||||
|
||||
* **The first lot went to Jehoiarib, the second to Jedaiah, the third to Harim, the fourth to Seorim, … the twenty-third to Delaiah, and the twenty-fourth to Maaziah.** (1 Chronicles 24:7-18 ULB)
|
||||
* There were <u>twenty-four</u> lots. <u>One lot</u> went to Jehoiarib, <u>another</u> to Jedaiah, <u>another</u> to Harim, … <u>another</u> to Delaiah, <u>and the last</u> went to Maaziah.
|
||||
* There were <u>twenty-four</u> lots. <u>One lot</u> went to Jehoiarib, <u>the next</u> to Jedaiah, <u>the next</u> to Harim, … <u>the next</u> to Delaiah, <u>and the last</u> went to Maaziah.
|
||||
* **The first lot went to Jehoiarib, the second to Jedaiah, the third to Harim, the fourth to Seorim, ... the twenty-third to Delaiah, and the twenty-fourth to Maaziah.** (1 Chronicles 24:7-18 ULB)
|
||||
* There were <u>twenty-four</u> lots. <u>One lot</u> went to Jehoiarib, <u>another</u> to Jedaiah, <u>another</u> to Harim, ... <u>another</u> to Delaiah, <u>and the last</u> went to Maaziah.
|
||||
* There were <u>twenty-four</u> lots. <u>One lot</u> went to Jehoiarib, <u>the next</u> to Jedaiah, <u>the next</u> to Harim, ... <u>the next</u> to Delaiah, <u>and the last</u> went to Maaziah.
|
||||
|
||||
* **A river went out of Eden to water the garden. From there it divided and became <u>four</u> rivers. The name of <u>the first</u> is Pishon. It is the one which flows throughout the whole land of Havilah, where there is gold. The gold of that land is good. There is also bdellium and the onyx stone there. The name of <u>the second</u> river is Gihon. This one flows throughout the whole land of Cush. The name of <u>the third</u> river is Tigris, which flows east of Asshur. <u>The fourth</u> river is the Euphrates.** (Genesis 2:10-14 ULB)
|
||||
* A river went out of Eden to water the garden. From there it divided and became <u>four</u> rivers. The name of <u>one</u> is Pishon. It is the one which flows throughout the whole land of Havilah, where there is gold. The gold of that land is good. There is also bdellium and the onyx stone there. The name of <u>the next</u> river is Gihon. This one flows throughout the whole land of Cush. The name of <u>the next</u> river is Tigris, which flows east of Asshur. The <u>last</u> river is the Euphrates.
|
||||
|
||||
1. Tell the total number of items and then list them or the things associated with them.
|
||||
|
||||
* **The first lot went to Jehoiarib, the second to Jedaiah, the third to Harim, the fourth to Seorim, … the twenty-third to Delaiah, and the twenty-fourth to Maaziah.** (1 Chronicles 24:7-18 ULB)
|
||||
* They cast <u>twenty-four</u> lots. The lots went to Jerhoiarib, Jedaiah, Harim, Seorim, … Delaiah, and Maaziah.
|
||||
* **The first lot went to Jehoiarib, the second to Jedaiah, the third to Harim, the fourth to Seorim, ... the twenty-third to Delaiah, and the twenty-fourth to Maaziah.** (1 Chronicles 24:7-18 ULB)
|
||||
* They cast <u>twenty-four</u> lots. The lots went to Jerhoiarib, Jedaiah, Harim, Seorim, ... Delaiah, and Maaziah.
|
||||
|
||||
|
||||
|
|
|
|||
|
|
@ -16,7 +16,7 @@ Matthew 18:10-11 ULB has a footnote about verse 11.
|
|||
<sup>[1]</sup> Many authorities, some ancient, insert v. 11. *For the Son of Man came to save that which was lost.*
|
||||
|
||||
John 7:53-8:11 is not in the best earliest manuscripts. It has been included in the ULB, but it is marked off with square brackets ([ ]) at the beginning and end, and there is a footnote after verse 11.
|
||||
><sup>53</sup>[Then every man went to his own house.… <sup>11</sup>She said, "No one, Lord." Jesus said, "Neither do I condemn you. Go your way; from now on sin no more."]<sup>[2]</sup>
|
||||
><sup>53</sup>[Then every man went to his own house. ... <sup>11</sup>She said, "No one, Lord." Jesus said, "Neither do I condemn you. Go your way; from now on sin no more."]<sup>[2]</sup>
|
||||
|
||||
<sup>[2]</sup>The best earliest manuscripts do not have John 7:53-8:11
|
||||
|
||||
|
|
|
|||
|
|
@ -21,7 +21,7 @@ The underlined sentence above makes it explicit that a story about Jesus is bein
|
|||
><u>After Jesus was born in Bethlehem of Judea in the days of Herod the king</u>, learned men from the east arrived in Jerusalem saying,... (Matthew 2:1 ULB)
|
||||
|
||||
The underlined phrase above shows that the events concerning the learned men happened <u>after</u> Jesus was born.
|
||||
><u>In those days</u> John the Baptist came preaching in the wilderness of Judea saying, … (Matthew 3:1-22 ULB)
|
||||
><u>In those days</u> John the Baptist came preaching in the wilderness of Judea saying, ... (Matthew 3:1-22 ULB)
|
||||
|
||||
The underlined phrase above shows that John the Baptist came preaching around the time of the previous events. It is probably very general and refers to when Jesus lived in Nazareth.
|
||||
><u>Then</u> Jesus came from Galilee to the Jordan River to be baptized by John. (Matthew 3:13 ULB)
|
||||
|
|
@ -50,8 +50,8 @@ If the information given at the beginning of a new event is clear and natural to
|
|||
1. Put the information that introduces the event in the order that your people put it.
|
||||
|
||||
* **Now there was a <u>Pharisee whose name was Nicodemus, a member of the Jewish Council</u>. This man came to Jesus at night time and said to him ...** (John 3:1,2)
|
||||
* There was a <u>man whose name was Nicodemus. He was a Pharisee and a member of the Jewish Council</u>. One night he came to Jesus and said…
|
||||
* One night <u>a man named Nicodemus, who was a Pharisee and a member of the Jewish Council</u>, came to Jesus and said ...
|
||||
* There was a <u>man whose name was Nicodemus. He was a Pharisee and a member of the Jewish Council</u>. One night he came to Jesus and said....
|
||||
* One night <u>a man named Nicodemus, who was a Pharisee and a member of the Jewish Council</u>, came to Jesus and said....
|
||||
|
||||
* **As he passed by, <u>he saw Levi the son of Alpheus, who was sitting</u> at the tax collecting place, and he said to him ...** (Mark 2:14 ULB)
|
||||
* As he passed by, <u>Levi the son of Alpheus was sitting</u> at the tax collecting place. Jesus saw him and and said to him ...
|
||||
|
|
|
|||
|
|
@ -30,7 +30,7 @@ The meaning of the underlined symbols is explained in Daniel 7:23-24 as shown be
|
|||
|
||||
>This is what that person said, 'As for the fourth animal, it will be <u>a fourth kingdom</u> on earth that will be different from all the other kingdoms. It will devour the whole earth, and it will trample it down and break it into pieces. As for the ten horns, out of this kingdom <u>ten kings</u> will arise, and another will arise after them. He will be different from the previous ones, and he will conquer the three kings. (Daniel 7:23-24 ULB)
|
||||
|
||||
>I turned around to see whose voice was speaking to me, and as I turned I saw <u>seven golden lampstands</u>. In the middle of the lampstands there was one like a Son of Man, … He had in his right hand <u>seven stars</u>, and coming out of his mouth was <u>a sharp two-edged sword</u>…. As for the hidden meaning about the seven stars you saw in my right hand, and the seven golden lampstands: <u>the seven stars are the angels of the seven churches</u>, and <u>the seven lampstands are the seven churches</u>. (Revelation 1:12, 16, 20 ULB)
|
||||
>I turned around to see whose voice was speaking to me, and as I turned I saw <u>seven golden lampstands</u>. In the middle of the lampstands there was one like a Son of Man.... He had in his right hand <u>seven stars</u>, and coming out of his mouth was <u>a sharp two-edged sword</u>…. As for the hidden meaning about the seven stars you saw in my right hand, and the seven golden lampstands: <u>the seven stars are the angels of the seven churches</u>, and <u>the seven lampstands are the seven churches</u>. (Revelation 1:12, 16, 20 ULB)
|
||||
|
||||
This passage explains the meaning of the seven lampstands and the seven stars. The two-edged sword represents God's word and judgment.
|
||||
|
||||
|
|
|
|||
Loading…
Reference in New Issue