From 00ddd19925b084e9b6018f551694cd29312d70fa Mon Sep 17 00:00:00 2001 From: Larry Sallee Date: Tue, 20 Dec 2022 18:10:16 -0500 Subject: [PATCH] Put chapters in verse references --- tn_1JN.tsv | 4 +- tn_1PE.tsv | 36 +++--- tn_2JN.tsv | 8 +- tn_EXO.tsv | 150 +++++++++++------------ tn_EZR.tsv | 4 +- tn_JHN.tsv | 240 ++++++++++++++++++------------------ tn_JON.tsv | 2 +- tn_OBA.tsv | 20 +-- tn_ROM.tsv | 348 ++++++++++++++++++++++++++--------------------------- 9 files changed, 406 insertions(+), 406 deletions(-) diff --git a/tn_1JN.tsv b/tn_1JN.tsv index 9351cc9e30..b9133a7165 100644 --- a/tn_1JN.tsv +++ b/tn_1JN.tsv @@ -439,7 +439,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 4:4 j248 rc://*/ta/man/translate/writing-pronouns αὐτούς 1 The pronoun **them** refers to the false prophets whom John describes in [4:1](../04/01.md). Alternate translation: “these false teachers” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 4:4 j5ve rc://*/ta/man/translate/figs-metaphor ἐστὶν ὁ ἐν ὑμῖν 1 As in [3:24](../03/24.md), John is speaking as if God could be inside of believers. Alternate translation: “God, with whom you have a close relationship,” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 4:4 j249 μείζων & ἢ 1 If it would be helpful in your language, for this context you could use a more specific word than **greater**. Alternate translation: “stronger than” -4:4 tp4q rc://*/ta/man/translate/figs-metonymy ὁ ἐν τῷ κόσμῳ 1 The phrase **in the world** here and in [verse 5](../04/05.md) seems to have a different meaning than in [verse 1](../04/01.md) and [verse 3](../04/03.md). There, it refers to location, so when John says in [verse 3](../04/03.md) that the spirit of the antichrist is “in the world,” it means “on this earth” or “circulating among people.” But here, John seems to be using the term **world** to mean the value system that is opposed to God. In that case, the phrase **the one in the world** would refer to the devil by association with the way that he inspires that system. Alternate translation: “the devil” (See: [[rc://*/ta/man/translate/figs-metonymy]]) +4:4 tp4q rc://*/ta/man/translate/figs-metonymy ὁ ἐν τῷ κόσμῳ 1 The phrase **in the world** here and in [4:5](../04/05.md) seems to have a different meaning than in [4:1](../04/01.md) and [4:3](../04/03.md). There, it refers to location, so when John says in [4:3](../04/03.md) that the spirit of the antichrist is “in the world,” it means “on this earth” or “circulating among people.” But here, John seems to be using the term **world** to mean the value system that is opposed to God. In that case, the phrase **the one in the world** would refer to the devil by association with the way that he inspires that system. Alternate translation: “the devil” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 4:5 y2z8 rc://*/ta/man/translate/figs-metonymy αὐτοὶ ἐκ τοῦ κόσμου εἰσίν; διὰ τοῦτο ἐκ τοῦ κόσμου λαλοῦσιν 1 John uses **world** to mean various things in this letter. Here in these first two instances, it refers to the system of values shared by people who do not know God. Alternate translation: “These false teachers are influenced by the ungodly value system of the people who do not honor God. As a result, they express the perspectives of that system” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 4:5 j252 rc://*/ta/man/translate/writing-pronouns αὐτοὶ 1 The pronoun **They** refers to the false prophets whom John describes in [4:1](../04/01.md). Alternate translation: “These false teachers” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 4:5 em2t rc://*/ta/man/translate/figs-metonymy ὁ κόσμος αὐτῶν ἀκούει 1 In this instance, the term **world** refers to people who share the world’s value system. That is, they do not honor or obey God. Alternate translation: “ungodly people listen to them” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -579,7 +579,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 5:9 k2de rc://*/ta/man/translate/figs-explicit ἡ μαρτυρία τοῦ Θεοῦ μείζων ἐστίν 1 The word **greater** implicitly means that the testimony of God is more reliable than human testimony, since God knows everything and God always tells the truth. Alternate translation: “the testimony of God is more reliable” (See: [[rc://*/ta/man/translate/figs-explicit]]) 5:9 nxq1 rc://*/ta/man/translate/figs-ellipsis ἡ μαρτυρία τοῦ Θεοῦ μείζων ἐστίν 1 John is leaving out some of the words that a sentence would need in many languages in order to be complete. These words can be supplied from the previous phrase. Alternate translation: “we should certainly receive the testimony of God, since it is greater” or “we should certainly believe God when he gives testimony, since his testimony is even more reliable” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 5:9 j324 ὅτι αὕτη ἐστὶν ἡ μαρτυρία τοῦ Θεοῦ, ὅτι μεμαρτύρηκεν περὶ τοῦ Υἱοῦ αὐτοῦ 1 Here, **For** could be introducing: (1) the content of God’s testimony to his Son. In that case, the content itself comes in [5:11](../05/11.md) after he repeats, “this is the testimony.” Verse 10 talks about the importance of believing God’s testimony. Alternate translation: “Now this is the testimony that God himself has given regarding his Son” (2) the reason why the testimony of God is greater than human testimony. Alternate translation: “After all, this is God who has told us about his own Son.” -5:9 ro4w rc://*/ta/man/translate/writing-pronouns αὕτη ἐστὶν ἡ μαρτυρία τοῦ Θεοῦ 1 Here, **this** could refer to: (1) God’s testimony, which John says in [verse 11](../05/11.md). Alternate translation: “I will tell you what God’s testimony is” (2) the three testimonies from [verse 8](../05/08.md). Alternate translation: “those things are the testimony of God” (See: [[rc://*/ta/man/translate/writing-pronouns]]) +5:9 ro4w rc://*/ta/man/translate/writing-pronouns αὕτη ἐστὶν ἡ μαρτυρία τοῦ Θεοῦ 1 Here, **this** could refer to: (1) God’s testimony, which John says in [5:11](../05/11.md). Alternate translation: “I will tell you what God’s testimony is” (2) the three testimonies from [5:8](../05/08.md). Alternate translation: “those things are the testimony of God” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 5:9 gt7u rc://*/ta/man/translate/guidelines-sonofgodprinciples τοῦ Υἱοῦ αὐτοῦ 1 **Son** is an important title for Jesus. Alternate translation: “his Son Jesus” (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) 5:10 f7w4 rc://*/ta/man/translate/figs-explicit ὁ πιστεύων εἰς τὸν Υἱὸν τοῦ Θεοῦ, ἔχει τὴν μαρτυρίαν ἐν αὑτῷ; ὁ μὴ πιστεύων τῷ Θεῷ, ψεύστην πεποίηκεν αὐτόν, ὅτι οὐ πεπίστευκεν εἰς τὴν μαρτυρίαν ἣν μεμαρτύρηκεν ὁ Θεὸς περὶ τοῦ Υἱοῦ αὐτοῦ 1 This verse comes in between John’s two introductions of God’s testimony. If this is confusing in your language, you can state something explicitly that tells your reader that the testimony is still coming, as in the UST. (See: [[rc://*/ta/man/translate/figs-explicit]]) 5:10 kala rc://*/ta/man/translate/figs-genericnoun ὁ πιστεύων 1 John is speaking of everyone who believes, not of any particular person. Alternate translation: “Any person who believes” (See: [[rc://*/ta/man/translate/figs-genericnoun]]) diff --git a/tn_1PE.tsv b/tn_1PE.tsv index 957c299326..c2ce005cf8 100644 --- a/tn_1PE.tsv +++ b/tn_1PE.tsv @@ -78,8 +78,8 @@ front:intro c1uv 0 # Introduction to 1 Peter\n\n## Part 1: General Introducti 1:13 i56f rc://*/ta/man/translate/figs-metaphor νήφοντες 1 Here Peter uses **sober** to refer to mental clarity and alertness. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “thinking clearly” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:13 y771 rc://*/ta/man/translate/figs-activepassive τὴν φερομένην ὑμῖν χάριν 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the grace God is bringing to you” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 1:13 ut69 rc://*/ta/man/translate/figs-metaphor τὴν φερομένην ὑμῖν χάριν 1 Here Peter speaks of **grace** as if it were an object that could be brought to people. If this might confuse you readers, you could state the meaning plainly. Alternate translation: “the grace God is giving to you” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -1:13 qk5s rc://*/ta/man/translate/figs-metonymy τὴν φερομένην ὑμῖν χάριν 1 Here, **the grace** refers to salvation, as it also does in [verse 10](../01/10.md). If this might confuse your readers, you could express the meaning plainly. Alternate translation: “the gracious salvation being brought to you” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -1:13 l45d rc://*/ta/man/translate/figs-possession ἀποκαλύψει Ἰησοῦ Χριστοῦ 1 See how you translated this phrase in [verse 7](../01/07.md). (See: [[rc://*/ta/man/translate/figs-possession]]) +1:13 qk5s rc://*/ta/man/translate/figs-metonymy τὴν φερομένην ὑμῖν χάριν 1 Here, **the grace** refers to salvation, as it also does in [1:10](../01/10.md). If this might confuse your readers, you could express the meaning plainly. Alternate translation: “the gracious salvation being brought to you” (See: [[rc://*/ta/man/translate/figs-metonymy]]) +1:13 l45d rc://*/ta/man/translate/figs-possession ἀποκαλύψει Ἰησοῦ Χριστοῦ 1 See how you translated this phrase in [1:7](../01/07.md). (See: [[rc://*/ta/man/translate/figs-possession]]) 1:14 opvh rc://*/ta/man/translate/figs-metaphor ὡς τέκνα ὑπακοῆς 1 Here Peter uses **children** to refer to people who love and obey God. The relationship between God and those who love him is like the relationship between a father and his children. Because this is an important concept in the Bible, you should not express the meaning plainly here, but you may use a simile. Alternate translation: “Like children of obedience” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:14 n5wg rc://*/ta/man/translate/figs-possession τέκνα ὑπακοῆς 1 Peter is using the possessive form to describe **children** who are characterized by **obedience**. If this is not clear in your language, you could use the adjective “obedient” instead of the noun “obedience.” Alternate translation: “obedient children” (See: [[rc://*/ta/man/translate/figs-possession]]) 1:14 e4tb rc://*/ta/man/translate/figs-idiom μὴ συνσχηματιζόμενοι ταῖς πρότερον & ἐπιθυμίαις 1 Here, **not being conformed to** is an idiom meaning “not letting one’s life be controlled by.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “not being controlled by your former desires” (See: [[rc://*/ta/man/translate/figs-idiom]]) @@ -112,12 +112,12 @@ front:intro c1uv 0 # Introduction to 1 Peter\n\n## Part 1: General Introducti 1:21 f7mn rc://*/ta/man/translate/figs-abstractnouns δόξαν αὐτῷ δόντα 1 If your language does not use an abstract noun for the idea of **glory**, you can express the same idea in another way. Alternate translation: “has glorified him” or “has shown that he is glorious” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 1:21 k85r rc://*/ta/man/translate/figs-abstractnouns τὴν πίστιν ὑμῶν καὶ ἐλπίδα, εἶναι εἰς Θεόν 1 If your language does not use abstract nouns for the ideas of **faith** and **hope**, you can express the same ideas in another way. Alternate translation: “you would believe and hope in God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 1:22 hj14 rc://*/ta/man/translate/figs-metaphor τὰς ψυχὰς ὑμῶν ἡγνικότες 1 **Having purified** refers to being forgiven for sins. In the Bible, sin is often referred to as something that makes people dirty, and the forgiveness for sin is referred to as the removal of that dirt. God is the one who forgives sins and **purifies** those who believe in Jesus. However, here Peter is referring to his readers’ responsibility in their salvation, which is the responsibility to repent and believe that the gospel is true. Alternate translation: “Having made your souls spiritually pure” or “Having cleansed your souls from sin” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -1:22 luj3 rc://*/ta/man/translate/figs-synecdoche τὰς ψυχὰς 1 See how you translated **souls** in [verse 9](../01/09.md). (See: [[rc://*/ta/man/translate/figs-synecdoche]]) +1:22 luj3 rc://*/ta/man/translate/figs-synecdoche τὰς ψυχὰς 1 See how you translated **souls** in [1:9](../01/09.md). (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 1:22 qyt5 rc://*/ta/man/translate/figs-abstractnouns ἐν τῇ ὑπακοῇ τῆς ἀληθείας 1 If your language does not use abstract nouns for the ideas of **obedience** and **truth**, you can express the same ideas in another way. Alternate translation: “by obeying what is true” or “by obeying the true information” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 1:22 iyze rc://*/ta/man/translate/figs-explicit τῆς ἀληθείας 1 Here, **the truth** refers to the true teaching about Jesus, which includes the command to repent and believe the gospel. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “to the true message about Jesus” (See: [[rc://*/ta/man/translate/figs-explicit]]) 1:22 j777 rc://*/ta/man/translate/figs-gendernotations φιλαδελφίαν 1 Although **brotherly** is a masculine word, Peter is using the phrase **brotherly love** in a generic sense to refer to the kind of love that all believers should have for other believers. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “love for fellow believers” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 1:22 e9wr rc://*/ta/man/translate/figs-metonymy ἐκ καθαρᾶς καρδίας, ἀλλήλους ἀγαπήσατε ἐκτενῶς 1 Peter uses **heart** here to refer to a person’s thoughts or emotions. The word **from** indicates that the **heart** must be the source of the **love** that Peter is telling his readers to have. Therefore, this phrase has a similar meaning to the word “sincere” in the previous clause. If this would confuse your readers, you could express the meaning plainly. Alternate translation: “love one another earnestly based on sincere thoughts” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -1:23 k79f rc://*/ta/man/translate/figs-metaphor ἀναγεγεννημένοι 1 See how you translated **born again** in [verse 3](../01/03.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) +1:23 k79f rc://*/ta/man/translate/figs-metaphor ἀναγεγεννημένοι 1 See how you translated **born again** in [1:3](../01/03.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:23 w4v3 rc://*/ta/man/translate/figs-metaphor οὐκ ἐκ σπορᾶς φθαρτῆς 1 The word **seed** usually refers to either the seed of a plant or the sperm cell of a man, which is used to produce a baby. However, here Peter uses **seed** as a metaphor. It could refer to: (1) the **word of God** mentioned later in the verse. In this case, Peter is saying what the **word of God** is not. Alternate translation: “not by means of a human message that can perish” (2) physical human birth, in which case the meaning is similar to the idea expressed in [John 1:13](../jhn/01/13.md). Alternate translation: “not by means of mortal physical birth” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:23 nh9r rc://*/ta/man/translate/figs-ellipsis ἀφθάρτου 1 Peter is leaving out a word that a phrase would need in many languages to be complete. If it would be helpful in your language, you could supply the word from the previous phrase. Alternate translation: “from imperishable seed” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 1:23 tjq9 rc://*/ta/man/translate/figs-metonymy λόγου ζῶντος Θεοῦ, καὶ μένοντος 1 Here Peter uses **word** to describe the gospel message that came from God and was proclaimed to Peter’s readers by using words. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “God’s living and enduring message about Jesus” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -132,9 +132,9 @@ front:intro c1uv 0 # Introduction to 1 Peter\n\n## Part 1: General Introducti 1:24 hd2f rc://*/ta/man/translate/figs-simile τὸ ἄνθος ἐξέπεσεν 1 In this clause the prophet Isaiah continues the comparison between the glory of humankind and flowers. Just like a **flower** dies and falls to the ground, so does the beauty of mankind disappear. If this would be misunderstood in your language, you could express this meaning by repeating the simile language from earlier in the verse. Alternate translation: “like the flower that fell off the plant, so does everything that is glorious about humankind come to an end” (See: [[rc://*/ta/man/translate/figs-simile]]) 1:25 lqjz rc://*/ta/man/translate/figs-quotemarks τὸ δὲ ῥῆμα Κυρίου μένει εἰς τὸν αἰῶνα 1 This clause completes Peters quotation of [Isaiah 40:6–8](../isa/40/06.md) that began in the previous verse. It may be helpful to your readers to indicate this ending by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate the end of a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 1:25 aba2 rc://*/ta/man/translate/figs-metonymy τὸ & ῥῆμα Κυρίου 1 Peter quotes Isaiah using **word** to describe all that God has spoken by using words. This general reference to God’s word would include what God had said about the Messiah. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “the message that comes from the Lord” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -1:25 pp62 rc://*/ta/man/translate/figs-metonymy τοῦτο δέ ἐστιν τὸ ῥῆμα 1 Here Peter uses **word** in the same specific sense as in [verse 23](../01/23.md). It is not the general meaning of **word** used earlier in the verse. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “And this is the message about Jesus” (See: [[rc://*/ta/man/translate/figs-metonymy]]) +1:25 pp62 rc://*/ta/man/translate/figs-metonymy τοῦτο δέ ἐστιν τὸ ῥῆμα 1 Here Peter uses **word** in the same specific sense as in [1:23](../01/23.md). It is not the general meaning of **word** used earlier in the verse. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “And this is the message about Jesus” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 1:25 s11j rc://*/ta/man/translate/figs-activepassive τὸ ῥῆμα τὸ εὐαγγελισθὲν 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the word that we have proclaimed” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -2:intro a121 0 # 1 Peter 2 General Notes\n\n## Structure and Formatting\n\n1. Command to love each other as a family (1:22–2:10)\n2. How believers should act toward other people (2:11–3:12)\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 2:10 and the poetry that is quoted from the Old Testament in 2:6, 7, 8, and 22.\n\n## Special Concepts in this Chapter\n\n### Stones\n\nThe Bible uses a building made of large stones as a metaphor for the church. Jesus is the cornerstone, which is the most important stone. According to [Ephesians 2:20](../eph/02/20.md), the apostles and prophets are the foundation, which is the part of the building on which all the other stones rest. In this chapter, Christians are the stones that make up the walls of the building. (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/tw/dict/bible/kt/cornerstone]] and [[rc://*/tw/dict/bible/other/foundation]])\n\n### Milk and babies\n\nWhen Peter tells his readers to “long for pure spiritual milk” in [2:2](../02/02.md), he is using the metaphor of a baby craving his mother’s milk. Peter wants Christians to crave God’s word the same way a baby craves milk. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Sheep and shepherds\n\nThe Bible often speaks metaphorically of people as sheep because sheep do not see well, do not think well, often walk away from those who care for them, and cannot defend themselves when other animals attack them. In [verse 25](../02/25.md), Peter alludes to [Isaiah 53:6](../isa/53/06.md) to describe unbelievers as sheep that wander aimlessly and don’t know where they are going. God’s people are also similar to sheep in that they are weak and do foolish things like rebelling against God. In [verse 25](../02/25.md), Peter also refers to Jesus as a shepherd who takes care of believers, which is a similar idea to what Jesus said in [John 10:11–18](../jhn/10/11.md). (See: [[rc://*/tw/dict/bible/other/sheep]] and [[rc://*/tw/dict/bible/other/shepherd]]) +2:intro a121 0 # 1 Peter 2 General Notes\n\n## Structure and Formatting\n\n1. Command to love each other as a family (1:22–2:10)\n2. How believers should act toward other people (2:11–3:12)\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 2:10 and the poetry that is quoted from the Old Testament in 2:6, 7, 8, and 22.\n\n## Special Concepts in this Chapter\n\n### Stones\n\nThe Bible uses a building made of large stones as a metaphor for the church. Jesus is the cornerstone, which is the most important stone. According to [Ephesians 2:20](../eph/02/20.md), the apostles and prophets are the foundation, which is the part of the building on which all the other stones rest. In this chapter, Christians are the stones that make up the walls of the building. (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/tw/dict/bible/kt/cornerstone]] and [[rc://*/tw/dict/bible/other/foundation]])\n\n### Milk and babies\n\nWhen Peter tells his readers to “long for pure spiritual milk” in [2:2](../02/02.md), he is using the metaphor of a baby craving his mother’s milk. Peter wants Christians to crave God’s word the same way a baby craves milk. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Sheep and shepherds\n\nThe Bible often speaks metaphorically of people as sheep because sheep do not see well, do not think well, often walk away from those who care for them, and cannot defend themselves when other animals attack them. In [2:25](../02/25.md), Peter alludes to [Isaiah 53:6](../isa/53/06.md) to describe unbelievers as sheep that wander aimlessly and don’t know where they are going. God’s people are also similar to sheep in that they are weak and do foolish things like rebelling against God. In [2:25](../02/25.md), Peter also refers to Jesus as a shepherd who takes care of believers, which is a similar idea to what Jesus said in [John 10:11–18](../jhn/10/11.md). (See: [[rc://*/tw/dict/bible/other/sheep]] and [[rc://*/tw/dict/bible/other/shepherd]]) 2:1 n3x5 rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 **Therefore** here refers back to everything that Peter has said in the previous paragraph ([1:22–25](../01/22.md)). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 2:1 inct rc://*/ta/man/translate/figs-declarative ἀποθέμενοι & πᾶσαν κακίαν, καὶ πάντα δόλον, καὶ ὑποκρίσεις, καὶ φθόνους, καὶ πάσας καταλαλιάς 1 This clause indicates a command in addition to the command to “long for pure spiritual milk” that occurs next in the verse. If this is confusing in your language, you can use a more natural form for a command. Alternate translation: “put aside all evil and all deceit and hypocrisies and envies and all slanders” (See: [[rc://*/ta/man/translate/figs-declarative]]) 2:1 g65y rc://*/ta/man/translate/figs-metaphor ἀποθέμενοι & πᾶσαν κακίαν, καὶ πάντα δόλον, καὶ ὑποκρίσεις, καὶ φθόνους, καὶ πάσας καταλαλιάς 1 Peter speaks of these sinful actions as if they were objects that people could **put aside** the way people remove dirty clothing. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “having stopped being evil or being deceptive or being hypocritical or being envious or speaking slander” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -217,7 +217,7 @@ front:intro c1uv 0 # Introduction to 1 Peter\n\n## Part 1: General Introducti 2:14 bxm9 rc://*/ta/man/translate/figs-abstractnouns εἰς ἐκδίκησιν κακοποιῶν, ἔπαινον δὲ ἀγαθοποιῶν 1 If your language does not use abstract nouns for the ideas of **punishment** and **praise**, you can express the same ideas in another way. Alternate translation: “to punish evildoers and praise those who do good” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 2:15 mh6s rc://*/ta/man/translate/figs-infostructure ἀγαθοποιοῦντας φιμοῦν τὴν τῶν ἀφρόνων ἀνθρώπων ἀγνωσίαν 1 If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “to silence the ignorance of foolish people by doing good” (See: [[rc://*/ta/man/translate/figs-infostructure]]) 2:15 nzwv rc://*/ta/man/translate/figs-abstractnouns ἀγαθοποιοῦντας φιμοῦν τὴν τῶν ἀφρόνων ἀνθρώπων ἀγνωσίαν 1 If your language does not use an abstract noun for the idea of **ignorance**, you can express the same idea in another way. Alternate translation: “doing good to silence the ignorant things that foolish people are saying” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -2:16 zqe3 rc://*/ta/man/translate/figs-ellipsis ὡς ἐλεύθεροι 1 Peter is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. These words could be: (1) the command to submit to authorities stated in [verse 13](../02/13.md). Alternate translation: “submit as free people” (2) an implied imperative verb. Alternate translation: “act as free people” or “live as free people” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) +2:16 zqe3 rc://*/ta/man/translate/figs-ellipsis ὡς ἐλεύθεροι 1 Peter is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. These words could be: (1) the command to submit to authorities stated in [2:13](../02/13.md). Alternate translation: “submit as free people” (2) an implied imperative verb. Alternate translation: “act as free people” or “live as free people” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 2:16 y9pg rc://*/ta/man/translate/figs-metaphor ὡς ἐπικάλυμμα & τῆς κακίας 1 Here, **covering** could refer to: (1) something to prevent people from knowing about one’s evil deeds. Alternate translation: “as a way to prevent others from seeing your evil” (2) an excuse or pretext to do evil deeds. Alternate translation: “as an excuse to do evil” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 2:17 gwy8 rc://*/ta/man/translate/figs-metaphor τὴν ἀδελφότητα 1 Here, **brotherhood** refers to all Christian believers. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “the community of believers” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 2:18 w2nc 0 # General Information:\n\nPeter begins to speak specifically to people who were slaves who worked in people’s houses. @@ -254,7 +254,7 @@ front:intro c1uv 0 # Introduction to 1 Peter\n\n## Part 1: General Introducti 2:25 jkfu rc://*/ta/man/translate/figs-activepassive ἐπεστράφητε 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: “God has turned you back” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 2:25 i5lu rc://*/ta/man/translate/figs-metaphor τὸν ποιμένα καὶ ἐπίσκοπον τῶν ψυχῶν ὑμῶν 1 Peter uses **shepherd** and **overseer** to refer to Jesus. Just as a **shepherd** protects his sheep and an **overseer** takes care of his workers, Jesus protects and takes care of those who trust in him. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “the one who protects and takes care of your souls” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 2:25 z6q2 rc://*/ta/man/translate/figs-synecdoche τῶν ψυχῶν ὑμῶν 1 See how you translated **souls** in [1:9](../01/09.md). (See: [[rc://*/ta/man/translate/figs-synecdoche]]) -3:intro cqf4 0 # 1 Peter 3 General Notes\n\n## Structure and Formatting\n\n1. How believers should act toward other people (2:11–3:12)\n2. How believers should endure suffering (3:13–4:6)\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 that is quoted from the Old Testament in [verses 10–12](../03/10.md).\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “the spirits in prison”\n\n[Verse 19](../03/19.md) states that Jesus went and proclaimed to “the spirits in prison,” but does not mention what Jesus proclaimed or who those spirits are. [Verse 20](../03/20.md) states that these spirits disobeyed God during the time of Noah. Many scholars think that this means one of the following three meanings, each of which will be discussed in the notes for verses [19](../03/19.md) and [20](../03/20.md): (1) The spirits are demons who were imprisoned by God because they did something evil during Noah’s time (see [2 Peter 2:4–5](../2pe/02/04.md); [Jude 6–7](../jud/01/06.md); [Genesis 6:1–4](../gen/06/01.md)). [Verse 19](../03/19.md) then means that Jesus went to the place where they are imprisoned and proclaimed his victory to them at some time between his death on the cross and his return to heaven. (2) The spirits are sinful human beings who died during the flood in Noah’s time, and the prison is the realm of the dead. [Verse 19](../03/19.md) then means that Jesus went to hell and proclaimed his victory to those dead people there at some time between his death and resurrection. (3) The spirits are sinful human beings who died during the flood in Noah’s time, but [verse 19](../03/19.md) refers to the pre-incarnate form of Jesus indirectly preaching the gospel to them through the preaching of Noah.\n\n### “Baptism now saves you”\n\nIn [verse 20](../03/20.md) Peter refers to the story of God rescuing Noah and his family from the flood “through water.” Then in [verse 21](../03/21.md) he states that the water is an “antitype” for baptism, which is a Christian ritual by which a person publicly identifies as a Christian. Then Peter makes the statement that baptism “now saves you.” Since the New Testament authors repeatedly state that God alone saves people and that no one can do any work to be saved, Peter’s statement cannot mean that a person can be saved by being baptized. Rather, Peter uses the word “baptism” to refer to the faith in Jesus that a person publicly confesses when that person is baptized. Peter indicates later in [verse 21](../03/21.md) that he is not referring to water baptism, which he describes as “the removal of dirt from the flesh.” Peter further states that the baptism he is referring to saves “through the resurrection of Jesus Christ,” which means that a person is saved by faith in Jesus, because Jesus rose from the dead. +3:intro cqf4 0 # 1 Peter 3 General Notes\n\n## Structure and Formatting\n\n1. How believers should act toward other people (2:11–3:12)\n2. How believers should endure suffering (3:13–4:6)\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 that is quoted from the Old Testament in [verses 10–12](../03/10.md).\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “the spirits in prison”\n\n[3:19](../03/19.md) states that Jesus went and proclaimed to “the spirits in prison,” but does not mention what Jesus proclaimed or who those spirits are. [3:20](../03/20.md) states that these spirits disobeyed God during the time of Noah. Many scholars think that this means one of the following three meanings, each of which will be discussed in the notes for verses [19](../03/19.md) and [20](../03/20.md): (1) The spirits are demons who were imprisoned by God because they did something evil during Noah’s time (see [2 Peter 2:4–5](../2pe/02/04.md); [Jude 6–7](../jud/01/06.md); [Genesis 6:1–4](../gen/06/01.md)). [3:19](../03/19.md) then means that Jesus went to the place where they are imprisoned and proclaimed his victory to them at some time between his death on the cross and his return to heaven. (2) The spirits are sinful human beings who died during the flood in Noah’s time, and the prison is the realm of the dead. [3:19](../03/19.md) then means that Jesus went to hell and proclaimed his victory to those dead people there at some time between his death and resurrection. (3) The spirits are sinful human beings who died during the flood in Noah’s time, but [3:19](../03/19.md) refers to the pre-incarnate form of Jesus indirectly preaching the gospel to them through the preaching of Noah.\n\n### “Baptism now saves you”\n\nIn [3:20](../03/20.md) Peter refers to the story of God rescuing Noah and his family from the flood “through water.” Then in [3:21](../03/21.md) he states that the water is an “antitype” for baptism, which is a Christian ritual by which a person publicly identifies as a Christian. Then Peter makes the statement that baptism “now saves you.” Since the New Testament authors repeatedly state that God alone saves people and that no one can do any work to be saved, Peter’s statement cannot mean that a person can be saved by being baptized. Rather, Peter uses the word “baptism” to refer to the faith in Jesus that a person publicly confesses when that person is baptized. Peter indicates later in [3:21](../03/21.md) that he is not referring to water baptism, which he describes as “the removal of dirt from the flesh.” Peter further states that the baptism he is referring to saves “through the resurrection of Jesus Christ,” which means that a person is saved by faith in Jesus, because Jesus rose from the dead. 3:1 p454 0 # General Information:\n\nIn [verses 1–6](../03/01.md) Peter gives instructions specifically to women who are wives. 3:1 wp5p rc://*/ta/man/translate/figs-metonymy τινες ἀπειθοῦσιν τῷ λόγῳ 1 Here, **being disobedient to the word** could refer to: (1) refusing to believe the gospel message, as in [2:8](../02/08.md). Alternate translation: “some do not believe the message about Jesus” (2) disobeying the commands God gave in his word. Alternate translation: “some do not obey what God commands in his word” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 3:1 kbis rc://*/ta/man/translate/figs-activepassive κερδηθήσονται 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “you will win them” (See: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -274,7 +274,7 @@ front:intro c1uv 0 # Introduction to 1 Peter\n\n## Part 1: General Introducti 3:4 gbw9 rc://*/ta/man/translate/figs-metonymy τοῦ πραέως καὶ ἡσυχίου πνεύματος 1 Here, **spirit** refers to a person’s attitude or temperament. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “of a gentle and quiet attitude.” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 3:4 j5bu rc://*/ta/man/translate/figs-metaphor ὅ ἐστιν ἐνώπιον τοῦ Θεοῦ πολυτελές 1 Peter refers to God’s opinion as if it were a person standing directly in front of him. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “which God considers to be very precious” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 3:5 dq60 rc://*/ta/man/translate/figs-metaphor ἐκόσμουν ἑαυτάς 1 Peter speaks of the attitude of the holy women as if it were something with which they **adorned themselves**. If this might confuse your readers, you could express the meaning plainly. Alternative translation: “made themselves beautiful” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -3:5 jbuf ὑποτασσόμεναι τοῖς ἰδίοις ἀνδράσιν 1 See how you translated the similar clause in [verse 1](../03/01.md). +3:5 jbuf ὑποτασσόμεναι τοῖς ἰδίοις ἀνδράσιν 1 See how you translated the similar clause in [3:1](../03/01.md). 3:6 t3xl rc://*/ta/man/translate/figs-idiom ἧς ἐγενήθητε τέκνα 1 Peter uses a Hebrew idiom here in which people are said to be the **children** of someone who has qualities similar to theirs. Women who believe and who act like Sarah acted are thought of as if they were her actual **children**. If this might confuse your readers, you could express the meaning plainly or use a simile. Alternate translation: “who resemble her as if you were her children” (See: [[rc://*/ta/man/translate/figs-idiom]]) 3:6 v2so rc://*/ta/man/translate/figs-doublenegatives μὴ φοβούμεναι μηδεμίαν πτόησιν 1 The phrase **not being afraid of any** translates two negative words in Greek. Peter uses them together to emphasize that believing women should not fear anything at all. If your language can use two negatives together for emphasis without them cancelling each other to create a positive meaning, it would be appropriate to use that construction here. (See: [[rc://*/ta/man/translate/figs-doublenegatives]]) 3:7 lbc2 0 # General Information:\n\nIn this verse Peter gives instructions specifically to men who are husbands. @@ -294,7 +294,7 @@ front:intro c1uv 0 # Introduction to 1 Peter\n\n## Part 1: General Introducti 3:9 wx2r rc://*/ta/man/translate/figs-explicit εἰς τοῦτο ἐκλήθητε, ἵνα 1 Here, **this** could refer to: (1) **blessing** earlier in the verse. Alternate translation: “you were called to bless so that” (2) **inherit a blessing** later in the verse “to this you were called so that” (See: [[rc://*/ta/man/translate/figs-explicit]]) 3:9 n3xc rc://*/ta/man/translate/figs-metaphor ἵνα εὐλογίαν κληρονομήσητε 1 Peter speaks of experiencing God’s **blessing** as if one is receiving an inheritance. If this might confuse your readers, you could express it plainly. Alternate translation: “so that you might experience God’s blessing as your permanent possession” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 3:10 dpf2 rc://*/ta/man/translate/writing-quotations γὰρ 1 **For** here introduces a quotation from the Old Testament ([Psalm 34:12–16](../psa/34/12.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Peter is quoting from an important text. Alternate translation: “It is as David wrote in the scriptures” (See: [[rc://*/ta/man/translate/writing-quotations]]) -3:10 tce3 rc://*/ta/man/translate/figs-quotemarks ὁ & θέλων ζωὴν ἀγαπᾶν, καὶ ἰδεῖν ἡμέρας ἀγαθὰς, παυσάτω 1 From this clause through to the end of [verse 12](../03/12.md), Peter quotes from [Psalm 34:12–16](../psa/34/12.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) +3:10 tce3 rc://*/ta/man/translate/figs-quotemarks ὁ & θέλων ζωὴν ἀγαπᾶν, καὶ ἰδεῖν ἡμέρας ἀγαθὰς, παυσάτω 1 From this clause through to the end of [3:12](../03/12.md), Peter quotes from [Psalm 34:12–16](../psa/34/12.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 3:10 p9bl rc://*/ta/man/translate/figs-parallelism ὁ & θέλων ζωὴν ἀγαπᾶν, καὶ ἰδεῖν ἡμέρας ἀγαθὰς 1 These two phrases mean basically the same thing and emphasize the desire to have a good life. If stating the same thing twice might be confusing for your readers, you could combine the phrases into one. Alternate translation: “the one truly wanting to have a good life” (See: [[rc://*/ta/man/translate/figs-parallelism]]) 3:10 btkp rc://*/ta/man/translate/figs-metaphor ἰδεῖν ἡμέρας ἀγαθὰς 1 Peter quotes David speaking of experiencing a good lifetime as **to see good days**. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “to experience a good lifetime” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 3:10 rqa9 rc://*/ta/man/translate/figs-synecdoche τὴν γλῶσσαν ἀπὸ κακοῦ, καὶ χείλη τοῦ μὴ λαλῆσαι δόλον 1 Peter quotes David using the words **tongue** and **lips** to refer to the person who is speaking. If it would be helpful in your language, you could use an equivalent expression from your culture or plain language. Alternate translation: “himself from speaking evil and from speaking deceit” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) @@ -308,7 +308,7 @@ front:intro c1uv 0 # Introduction to 1 Peter\n\n## Part 1: General Introducti 3:12 p2vi rc://*/ta/man/translate/figs-genericnoun δέησιν αὐτῶν 1 Here, **request** refers to requests in general, not to one particular **request**. If this would be misunderstood in your language, use a more natural phrase. Alternate translation: “their requests” (See: [[rc://*/ta/man/translate/figs-genericnoun]]) 3:12 es9n rc://*/ta/man/translate/figs-synecdoche πρόσωπον δὲ Κυρίου ἐπὶ 1 Here, **face** refers to the Lord himself. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “But the Lord is against” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 3:12 t22b rc://*/ta/man/translate/figs-idiom πρόσωπον δὲ Κυρίου ἐπὶ 1 Here, **the face** being **against** someone is an idiom that refers to one person opposing another person. If this might confuse your readers, you could express the meaning plainly or use a similar idiom in your language. Alternate translation: “but the Lord opposes” (See: [[rc://*/ta/man/translate/figs-idiom]]) -3:12 gw7w rc://*/ta/man/translate/figs-quotemarks ποιοῦντας κακά 1 After this phrase, Peter also ends his quotation from the book of Psalms. If you decided in [verse 10](../03/10.md) to mark this as a quotation, indicate that ending here with whatever punctuation or convention your language uses to indicate the end of a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) +3:12 gw7w rc://*/ta/man/translate/figs-quotemarks ποιοῦντας κακά 1 After this phrase, Peter also ends his quotation from the book of Psalms. If you decided in [3:10](../03/10.md) to mark this as a quotation, indicate that ending here with whatever punctuation or convention your language uses to indicate the end of a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 3:13 wkw4 Connecting Statement: 0 # Connecting Statement:\n\nIn [verses 13–22](../03/13.md) Peter teaches the believers how to behave when unbelievers persecute them. 3:13 e1ma rc://*/ta/man/translate/figs-rquestion τίς ὁ κακώσων ὑμᾶς, ἐὰν τοῦ ἀγαθοῦ ζηλωταὶ γένησθε? 1 Peter is not asking for information, but is using the question form here to emphasize that it is unlikely that someone would harm them if they did good things. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “no one will harm you if you become zealous ones of the good” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 3:13 e8li rc://*/ta/man/translate/figs-possession τοῦ ἀγαθοῦ ζηλωταὶ 1 Peter is using the possessive form to describe people who are **zealous** about doing **good** deeds. If this is not clear in your language, you could use a different expression. Alternate translation: “ones zealous to do good deeds” (See: [[rc://*/ta/man/translate/figs-possession]]) @@ -357,7 +357,7 @@ front:intro c1uv 0 # Introduction to 1 Peter\n\n## Part 1: General Introducti 3:22 ldrw rc://*/ta/man/translate/figs-explicit ὅς ἐστιν ἐν δεξιᾷ Θεοῦ 1 In this culture, the place at the **right** side of a ruler was a position of honor. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “who is at the place of honor next to God” (See: [[rc://*/ta/man/translate/figs-explicit]]) 3:22 q72i rc://*/ta/man/translate/figs-doublet ὑποταγέντων αὐτῷ ἀγγέλων, καὶ ἐξουσιῶν, καὶ δυνάμεων 1 The words **angels**, **authorities**, and **powers** are all terms for the ranks of supernatural beings, both angelic and demonic. If your language does not have three different terms for rulers or authorities, you can combine them. Alternate translation: “all types of supernatural beings having been subjected to him” (See: [[rc://*/ta/man/translate/figs-doublet]]) 3:22 f6jq rc://*/ta/man/translate/figs-activepassive ὑποταγέντων αὐτῷ ἀγγέλων, καὶ ἐξουσιῶν, καὶ δυνάμεων 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: “God having subjected angels and authorities and powers to him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -4:intro zh5n 0 # 1 Peter 4 General Notes\n\n## Structure and Formatting\n\n1. How believers should endure suffering (3:13–4:6)\n2. How believers should act because the end is near (4:7–11)\n3. How believers should respond to trials (4:12–19)\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 that is quoted from the Old Testament in [verse 18](../04/18.md).\n\n## Special Concepts in this Chapter\n\n### Ungodly Gentiles\n\nAlthough the term “Gentiles” usually refers to people who are not Jewish, in [verse 3](../04/03.md) Peter uses “Gentiles” to refer to all ungodly people who are not Jews. It does not include Gentiles who have become Christians. Actions like “licentiousness, lusts, drunkenness, carousing, drinking parties, and lawless idolatry” were typical of ungodly Gentiles. (See: [[rc://*/tw/dict/bible/kt/godly]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “Let him” and “Let those”\n\nIn [verses 16–19](../04/16.md) Peter uses these phrases to tell his readers what he wants them to do. Although they are commands that he wants his readers to obey, it is as if he were telling one person what he wants other people to do. If it would be clearer in your language, you could translate these as commands, like the UST does. +4:intro zh5n 0 # 1 Peter 4 General Notes\n\n## Structure and Formatting\n\n1. How believers should endure suffering (3:13–4:6)\n2. How believers should act because the end is near (4:7–11)\n3. How believers should respond to trials (4:12–19)\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 that is quoted from the Old Testament in [4:18](../04/18.md).\n\n## Special Concepts in this Chapter\n\n### Ungodly Gentiles\n\nAlthough the term “Gentiles” usually refers to people who are not Jewish, in [4:3](../04/03.md) Peter uses “Gentiles” to refer to all ungodly people who are not Jews. It does not include Gentiles who have become Christians. Actions like “licentiousness, lusts, drunkenness, carousing, drinking parties, and lawless idolatry” were typical of ungodly Gentiles. (See: [[rc://*/tw/dict/bible/kt/godly]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “Let him” and “Let those”\n\nIn [verses 16–19](../04/16.md) Peter uses these phrases to tell his readers what he wants them to do. Although they are commands that he wants his readers to obey, it is as if he were telling one person what he wants other people to do. If it would be clearer in your language, you could translate these as commands, like the UST does. 4:1 b8d4 rc://*/ta/man/translate/grammar-connect-words-phrases οὖν 1 **Therefore** here refers back to what Peter has said about Jesus’ suffering in [3:18](../03/18.md). If it might help your readers, you could express this explicitly. Alternate translation: “Considering what I have written about Christ’s suffering” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 4:1 ess6 rc://*/ta/man/translate/figs-metonymy σαρκὶ & σαρκὶ 1 Here, **flesh** refers to the human body, which is made of flesh. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “in the body … in the body” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 4:1 p2rv rc://*/ta/man/translate/figs-metaphor ὑμεῖς τὴν αὐτὴν ἔννοιαν ὁπλίσασθε 1 Here Peter uses **arm yourselves** to refer to preparing one’s mind for something. As soldiers get their weapons ready for battle, so should Christians be mentally prepared to suffer for their faith. If this might confuse your readers, you could express the meaning plainly or use a simile. Alternate translation: “prepare your minds with the same way of thinking” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -382,7 +382,7 @@ front:intro c1uv 0 # Introduction to 1 Peter\n\n## Part 1: General Introducti 4:6 ql11 rc://*/ta/man/translate/figs-activepassive εὐηγγελίσθη 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. This could mean: (1) people preached the gospel. Alternate translation: “people preached the gospel” (2) Christ preached the gospel. Alternate translation: “Christ preached the gospel” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 4:6 hsg6 rc://*/ta/man/translate/figs-activepassive κριθῶσι μὲν κατὰ ἀνθρώπους σαρκὶ 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. This could mean: (1) men judged and persecuted them during their lives according to human standards. Alternate translation: “men judged them in the flesh by human standards” (2) God judged them as humans during their lives. Alternate translation: “God indeed judged them in the flesh as humans” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 4:6 gm1m rc://*/ta/man/translate/figs-gendernotations κατὰ ἀνθρώπους 1 Although the term **men** is masculine, Peter is using the word here in a generic sense that includes both men and women. Alternate translation: “according to people” or “as people” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) -4:6 s72f rc://*/ta/man/translate/figs-metonymy σαρκὶ 1 Here Peter uses **in the flesh** to refer to a person’s lifetime. See how you translated this expression in [verse 2](../04/02.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) +4:6 s72f rc://*/ta/man/translate/figs-metonymy σαρκὶ 1 Here Peter uses **in the flesh** to refer to a person’s lifetime. See how you translated this expression in [4:2](../04/02.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) 4:6 encm rc://*/ta/man/translate/figs-explicit ζῶσι 1 Here, **live** refers to experiencing eternal life. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “they might experience eternal life” (See: [[rc://*/ta/man/translate/figs-explicit]]) 4:6 h154 rc://*/ta/man/translate/figs-explicit ζῶσι & πνεύματι 1 Here, **the spirit** could refer to: (1) the Holy Spirit, in which case this phrase would indicate the means by which the people received eternal life. Alternate translation: “they might live by the Spirit” (2) their spiritual existence, in which case this phrase would be referring to the spiritual realm that is contrasted with the physical realm mentioned earlier in the verse with the phrase “in the flesh.” Alternate translation: “they might live spiritually” or “they might live in the spiritual realm” See how you translated the same expression in [3:18](../03/18.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 4:7 e445 rc://*/ta/man/translate/figs-explicit πάντων & τὸ τέλος 1 Here, **the end of all things** refers to the end of the world, when Jesus returns and judges everyone. If this might confuse your readers, you could express this explicitly. Alternate translation: “the end of the world, when Jesus returns,” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -430,7 +430,7 @@ front:intro c1uv 0 # Introduction to 1 Peter\n\n## Part 1: General Introducti 4:18 wb4v rc://*/ta/man/translate/figs-doublet ὁ ἀσεβὴς καὶ ἁμαρτωλὸς 1 The words **ungodly** and **sinner** mean basically the same thing. The repetition is used to emphasize the wickedness of these people. If your language does not use repetition to do this, you can use one phrase and provide emphasis in another way. Alternate translation: “the ungodly sinners” (See: [[rc://*/ta/man/translate/figs-doublet]]) 4:19 qm3u rc://*/ta/man/translate/figs-synecdoche τὰς ψυχὰς 1 See how you translated **souls** in [1:9](../01/09.md). (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 4:19 g1r6 ἐν ἀγαθοποιΐᾳ 1 Alternate translation: “while doing good” or “while continuing to do good deeds” -5:intro a6d9 0 # 1 Peter 5 General Notes\n\n## Structure and Formatting\n\n1. How believers should interact with one another (5:1–11)\n2. Conclusion (5:12–14)\n\n## Special Concepts in this Chapter\n\n### Lion\n\nOther animals are usually afraid of lions because they are fast and strong, and they eat almost every other kind of animal. They also eat people. Satan wants to make God’s people afraid, so Peter uses the simile of a lion to teach his readers that Satan can harm their bodies, but if they trust in God and obey him, they will always be God’s people, and God will care for them. (See: [[rc://*/ta/man/translate/figs-simile]])\n\n### Babylon\n\nBabylon was the evil nation that had destroyed Jerusalem, taken the Jews away from their homes, and ruled over them. In other places in Scripture, the authors use Babylon as a metaphor for the enemies of God’s people. In [verse 13](../05/13.md) Peter uses Babylon as a metaphor for the nation that was persecuting the Christians to whom he was writing. Most scholars believe that here Peter is referring to Rome because the Romans were severely persecuting Christians there at that time. (See: [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/ta/man/translate/figs-metaphor]]) +5:intro a6d9 0 # 1 Peter 5 General Notes\n\n## Structure and Formatting\n\n1. How believers should interact with one another (5:1–11)\n2. Conclusion (5:12–14)\n\n## Special Concepts in this Chapter\n\n### Lion\n\nOther animals are usually afraid of lions because they are fast and strong, and they eat almost every other kind of animal. They also eat people. Satan wants to make God’s people afraid, so Peter uses the simile of a lion to teach his readers that Satan can harm their bodies, but if they trust in God and obey him, they will always be God’s people, and God will care for them. (See: [[rc://*/ta/man/translate/figs-simile]])\n\n### Babylon\n\nBabylon was the evil nation that had destroyed Jerusalem, taken the Jews away from their homes, and ruled over them. In other places in Scripture, the authors use Babylon as a metaphor for the enemies of God’s people. In [5:13](../05/13.md) Peter uses Babylon as a metaphor for the nation that was persecuting the Christians to whom he was writing. Most scholars believe that here Peter is referring to Rome because the Romans were severely persecuting Christians there at that time. (See: [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/ta/man/translate/figs-metaphor]]) 5:1 s8fr 0 # General Information:\n\nIn [verses 1–4](../05/01.md) Peter speaks directly to men who are leaders in the churches. 5:1 m4xr rc://*/ta/man/translate/figs-explicit πρεσβυτέρους & ὁ συνπρεσβύτερος 1 In [verses 1–5](../05/01.md) the words **elder** and **elders** refer specifically to church leaders, who were often older men. Here these words do not refer to old men in general. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “the fellow church leader … the church leaders” (See: [[rc://*/ta/man/translate/figs-explicit]]) 5:1 n3em rc://*/ta/man/translate/figs-abstractnouns μάρτυς τῶν τοῦ Χριστοῦ παθημάτων 1 If your language does not use abstract nouns for the ideas of **witness** and **sufferings**, you can express the same ideas in another way. Alternate translation: “one who has witnessed Christ suffer in many ways” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -449,13 +449,13 @@ front:intro c1uv 0 # Introduction to 1 Peter\n\n## Part 1: General Introducti 5:3 vg31 rc://*/ta/man/translate/figs-metaphor τοῦ ποιμνίου 1 See how you translated **flock** in the previous verse. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 5:4 oz14 rc://*/ta/man/translate/grammar-connect-logic-result καὶ 1 **And** here indicates that what follows is the result of obeying the commands that Peter gave in [verses 2–3](../05/02.md). Use a natural way in your language for introducing a result clause. Alternate translation: “As a result of doing these things” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 5:4 pfjr rc://*/ta/man/translate/figs-explicit τοῦ ἀρχιποίμενος 1 **Chief Shepherd** is a title for Jesus. If this might confuse your readers, you could express this explicitly. Alternate translation: “Jesus, the Chief Shepherd” (See: [[rc://*/ta/man/translate/figs-explicit]]) -5:4 td11 rc://*/ta/man/translate/figs-metaphor τοῦ ἀρχιποίμενος 1 Here Peter speaks of Jesus as if he were a **Shepherd** who has authority over all the leaders of the assemblies of believers. Peter told those leaders to shepherd their flocks in [verse 2](../05/02.md). Since **Chief Shepherd** is an important title for Jesus that connects to some prophecies about the Messiah in the Old Testament, you should keep the metaphor in your translation or use a simile. Alternate translation: “the one who is like a lead shepherd” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +5:4 td11 rc://*/ta/man/translate/figs-metaphor τοῦ ἀρχιποίμενος 1 Here Peter speaks of Jesus as if he were a **Shepherd** who has authority over all the leaders of the assemblies of believers. Peter told those leaders to shepherd their flocks in [5:2](../05/02.md). Since **Chief Shepherd** is an important title for Jesus that connects to some prophecies about the Messiah in the Old Testament, you should keep the metaphor in your translation or use a simile. Alternate translation: “the one who is like a lead shepherd” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 5:4 qlek rc://*/ta/man/translate/figs-activepassive φανερωθέντος τοῦ ἀρχιποίμενος 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: “when the Chief Shepherd appears” or “when God reveals the Chief Shepherd” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 5:4 ll4r rc://*/ta/man/translate/figs-metaphor τὸν ἀμαράντινον τῆς δόξης στέφανον 1 Here,**crown** refers to a symbol of victory. It does not refer to the type of **crown** that kings wear. In ancient times an athlete would receive this **crown** as a reward for winning a competition. Those crowns were often made of leaves or flowers that would fade. Unlike those victory crowns, the reward that God gives will be **unfading**, which means that it will last forever. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “a glorious reward that will last forever” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -5:4 c6h3 rc://*/ta/man/translate/figs-possession τῆς δόξης στέφανον 1 This could refer to: (1) a **crown** that is characterized by **glory**. Alternate translation: “glorious crown” (2) a **crown** that is the **glory** referred to in [verse 1](../05/01.md). Alternate translation: “crown, that is, glory” (See: [[rc://*/ta/man/translate/figs-possession]]) +5:4 c6h3 rc://*/ta/man/translate/figs-possession τῆς δόξης στέφανον 1 This could refer to: (1) a **crown** that is characterized by **glory**. Alternate translation: “glorious crown” (2) a **crown** that is the **glory** referred to in [5:1](../05/01.md). Alternate translation: “crown, that is, glory” (See: [[rc://*/ta/man/translate/figs-possession]]) 5:5 qm2h 0 # General Information:\n\nIn this verse Peter first instructs younger men specifically and then continues to instruct all of the believers. 5:5 z13n rc://*/ta/man/translate/figs-activepassive ὑποτάγητε 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: “subject yourselves” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -5:5 bjt6 rc://*/ta/man/translate/figs-explicit πρεσβυτέροις 1 See how you translated **elders** in [verse 1](../05/01.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) +5:5 bjt6 rc://*/ta/man/translate/figs-explicit πρεσβυτέροις 1 See how you translated **elders** in [5:1](../05/01.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 5:5 uh4n rc://*/ta/man/translate/figs-explicit πάντες 1 Here, **everyone** refers to all the believers to whom Peter is writing this letter, and not to all people. If this might confuse your readers, you could express this explicitly. Alternate translation: “every one of you believers” (See: [[rc://*/ta/man/translate/figs-explicit]]) 5:5 r6s6 rc://*/ta/man/translate/figs-metaphor τὴν ταπεινοφροσύνην ἐγκομβώσασθε 1 Peter speaks of **humility** as if it were a piece of clothing that a person could put on. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “act with humility” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 5:5 jr8h rc://*/ta/man/translate/figs-abstractnouns τὴν ταπεινοφροσύνην 1 If your language does not use an abstract noun for the idea of **humility**, you can express the same idea in another way. Alternate translation: “with humble actions” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -495,4 +495,4 @@ front:intro c1uv 0 # Introduction to 1 Peter\n\n## Part 1: General Introducti 5:14 jqd8 rc://*/ta/man/translate/figs-imperative ἀσπάσασθε 1 **Greet** here is an imperative, but it communicates a polite request rather than a command. Use a form in your language that communicates a polite request. Alternate translation: “Make it your habit to greet” or “Make it your practice to greet” (See: [[rc://*/ta/man/translate/figs-imperative]]) 5:14 fc7b rc://*/ta/man/translate/translate-symaction ἐν φιλήματι ἀγάπης 1 A **kiss** was an action that expressed Christian affection in this culture. It showed the unity of those who belong to Christ. If there is a gesture with similar meaning in your culture, you could consider using it here in your translation. Alternate translation: “with a loving kiss” or “a kiss to show your love for each other” (See: [[rc://*/ta/man/translate/translate-symaction]]) 5:14 i08w rc://*/ta/man/translate/translate-blessing εἰρήνη ὑμῖν πᾶσιν, τοῖς ἐν Χριστῷ 1 As was customary in his culture, Peter closes his letter with a blessing for his readers. Use a form that people would recognize as a blessing in your language. Alternate translation: “May all you who are in Christ experience peace within yourselves” or “I pray that you all who are in Christ will have peace” (See: [[rc://*/ta/man/translate/translate-blessing]]) -5:14 u70z rc://*/ta/man/translate/figs-explicit ἐν Χριστῷ 1 See how you translated **in Christ** in [verse 10](../05/10.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) +5:14 u70z rc://*/ta/man/translate/figs-explicit ἐν Χριστῷ 1 See how you translated **in Christ** in [5:10](../05/10.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) diff --git a/tn_2JN.tsv b/tn_2JN.tsv index 0d845eb282..9fbfe37260 100644 --- a/tn_2JN.tsv +++ b/tn_2JN.tsv @@ -24,14 +24,14 @@ front:intro vpa9 0 # Introduction to 2 John\n\n## Part 1: General Introductio 1:4 w7f1 rc://*/ta/man/translate/guidelines-sonofgodprinciples τοῦ Πατρός 1 **Father** is an important title for God. Be careful to translate it accurately and consistently. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) 1:5 r4hx καὶ νῦν 1 The words **and now** signal that what follows is the main point of the letter, or at least the first main point. Use a natural way for introducing the main point in your language. 1:5 c9xi rc://*/ta/man/translate/figs-you σε, & σοι 1 These instances of **you** are singular since John is once again addressing the church in a figurative way as a “lady.” (See: [[rc://*/ta/man/translate/figs-you]]) -1:5 xjsu rc://*/ta/man/translate/figs-metaphor κυρία 1 See how you translated **lady** in [verse 1](../01/01.md) (See: [[rc://*/ta/man/translate/figs-metaphor]]) +1:5 xjsu rc://*/ta/man/translate/figs-metaphor κυρία 1 See how you translated **lady** in [1:1](../01/01.md) (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:5 u38f rc://*/ta/man/translate/figs-explicit οὐχ ὡς ἐντολὴν καινὴν γράφων σοι 1 John does not refer to himself explicitly as the person writing. If your language requires you to state the subject of a verb, you could add a pronoun here. Alternate translation: “not as though I were writing you a new commandment” (See: [[rc://*/ta/man/translate/figs-explicit]]) 1:5 uhs8 rc://*/ta/man/translate/figs-explicit ἀπ’ ἀρχῆς 1 The phrase **from the beginning** refers to the time when John and his audience first believed in Jesus Christ. Alternate translation: “since the time that we first believed” (See: [[rc://*/ta/man/translate/figs-explicit]]) 1:5 vmm8 ἀρχῆς, ἵνα ἀγαπῶμεν ἀλλήλους 1 If it would be helpful in your language, you could start a new sentence here. Alternate translation: “the beginning. He commanded that we should love one another” 1:6 nw4g rc://*/ta/man/translate/figs-metaphor περιπατῶμεν κατὰ & ἐν αὐτῇ περιπατῆτε 1 In these instances the expression **walk** means to “obey.” Alternate translation: “we should obey … you should obey it” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:6 cl95 rc://*/ta/man/translate/figs-you ἠκούσατε & περιπατῆτε 1 The term **you** is plural in this verse, because John is addressing a congregation of believers. This is the case throughout the rest of the letter, as well, except in verse 13, because there John returns to his metaphor of referring to a church as a woman and its members as her children. (See: [[rc://*/ta/man/translate/figs-you]]) 1:7 u749 rc://*/ta/man/translate/grammar-connect-logic-result ὅτι 1 Here, **For** introduces the reason why John wrote about the commandment to love and obey God in the previous verses—it is because there are many who pretend to be believers but they do not love or obey God. Use a natural way to introduce this reason in your language. See the UST. (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -1:7 w25m rc://*/ta/man/translate/figs-explicit ὅτι πολλοὶ πλάνοι ἐξῆλθαν εἰς τὸν κόσμον 1 This seems to be an implicit reference to the false teachers whom John discusses in [verses 10–11](../01/10.md). Alternate translation: “For many deceivers are going around from place to place” (See: [[rc://*/ta/man/translate/figs-explicit]]) +1:7 w25m rc://*/ta/man/translate/figs-explicit ὅτι πολλοὶ πλάνοι ἐξῆλθαν εἰς τὸν κόσμον 1 This seems to be an implicit reference to the false teachers whom John discusses in [1:10–11](../01/10.md). Alternate translation: “For many deceivers are going around from place to place” (See: [[rc://*/ta/man/translate/figs-explicit]]) 1:7 x8yl rc://*/ta/man/translate/figs-metonymy Ἰησοῦν Χριστὸν ἐρχόμενον ἐν σαρκί 1 The expression **coming in flesh** is a metonym for being a real, physical person and not a spiritual being only. Alternate translation: “that Jesus Christ came as a real human” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 1:7 vqnb rc://*/ta/man/translate/figs-explicit οὗτός ἐστιν ὁ πλάνος καὶ ὁ ἀντίχριστος 1 Here, **this** could refer to: (1) the activity of deceiving others or to the kind of teaching that these people are doing. Alternate translation: “This is the work of the deceiver, the antichrist” or “This kind of teaching comes from the one who is the deceiver and the antichrist” (2) any member of the group of deceivers. Alternate translation: “Any such person is the deceiver and the antichrist” If it would be helpful, you could make one of these meanings explicit. (See: [[rc://*/ta/man/translate/figs-explicit]]) 1:7 vfdn ὁ πλάνος καὶ ὁ ἀντίχριστος 1 In your translation, it may be helpful to clarify that **the deceiver** and **the antichrist** are one person, not two. @@ -45,7 +45,7 @@ front:intro vpa9 0 # Introduction to 2 John\n\n## Part 1: General Introductio 1:9 xwoe rc://*/ta/man/translate/grammar-connect-logic-contrast ὁ μένων ἐν τῇ διδαχῇ 1 This phrase is in contrast to the previous sentence. If it would be helpful in your language, you could use a word or phrase to mark this contrast, as in the UST. (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) 1:9 vg19 rc://*/ta/man/translate/figs-nominaladj οὗτος 1 John is using the demonstrative adjective **this** as a noun, to refer to a kind of person. ULT indicates this by adding the word **one**. If your language does not use adjectives in this way, you can translate this with an equivalent phrase. Alternate translation: “such a person” or “that kind of person” (See: [[rc://*/ta/man/translate/figs-nominaladj]]) 1:9 k8cv rc://*/ta/man/translate/guidelines-sonofgodprinciples τὸν Πατέρα καὶ τὸν Υἱὸν 1 **Father** and **Son** are important titles that describe the relationship between God and Jesus Christ. Be sure to express these titles consistently and accurately. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) -1:10 x7pw rc://*/ta/man/translate/figs-explicit εἴ τις ἔρχεται πρὸς ὑμᾶς, καὶ ταύτην τὴν διδαχὴν οὐ φέρει 1 The word **anyone** here implies “any teacher or preacher.” John does not want the believers to welcome any teacher who does not teach what Jesus taught, and specifically that Jesus came as a human being (see [verse 7](../01/07.md)). Alternate translation: “If anyone comes to you, claiming to be a teacher, but he teaches differently than this” (See: [[rc://*/ta/man/translate/figs-explicit]]) +1:10 x7pw rc://*/ta/man/translate/figs-explicit εἴ τις ἔρχεται πρὸς ὑμᾶς, καὶ ταύτην τὴν διδαχὴν οὐ φέρει 1 The word **anyone** here implies “any teacher or preacher.” John does not want the believers to welcome any teacher who does not teach what Jesus taught, and specifically that Jesus came as a human being (see [1:7](../01/07.md)). Alternate translation: “If anyone comes to you, claiming to be a teacher, but he teaches differently than this” (See: [[rc://*/ta/man/translate/figs-explicit]]) 1:10 xafi rc://*/ta/man/translate/figs-metaphor ταύτην τὴν διδαχὴν οὐ φέρει 1 John is speaking of a **teaching** or a message as if it were an object that someone could **bring**. If you would not use this kind of metaphor in your language, you could use one that has the same meaning or use plain language. Alternate translation: “does not teach this same message” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:10 ls1c rc://*/ta/man/translate/figs-explicit μὴ λαμβάνετε αὐτὸν εἰς οἰκίαν 1 John does not want the believers to accept a false teacher into their homes and, as a result, support his false teaching by showing him respect and providing for his needs. Alternate translation: “do not support him or encourage him by welcoming him into your home” (See: [[rc://*/ta/man/translate/figs-explicit]]) 1:10 lbct rc://*/ta/man/translate/figs-explicit χαίρειν αὐτῷ μὴ λέγετε 1 John warns the believers not to greet a false teacher respectfully in public. The implication is that he does not want them to do anything that might look like they are endorsing a false teacher or that would give a false teacher good standing in the eyes of others. Alternate translation: “do not give him a respectful public greeting” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -58,7 +58,7 @@ front:intro vpa9 0 # Introduction to 2 John\n\n## Part 1: General Introductio 1:12 hwtk rc://*/ta/man/translate/figs-abstractnouns ἵνα ἡ χαρὰ ὑμῶν πεπληρωμένη ᾖ 1 If it would be helpful in your language, you could express the idea behind the abstract noun **joy** with an adjective such as “joyful.” Alternate translation: “so that this will make you completely joyful” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 1:12 lt77 rc://*/ta/man/translate/translate-textvariants ἡ χαρὰ ὑμῶν πεπληρωμένη ᾖ 1 See the note in Part 3 of the General Introduction to 2 John about the textual issue here. Alternate translation: “our joy might be made complete” (See: [[rc://*/ta/man/translate/translate-textvariants]]) 1:12 k9yt rc://*/ta/man/translate/figs-exclusive ὑμῶν 1 If you use “our” here instead of **your**, it would include both John and the letter recipients. (See: [[rc://*/ta/man/translate/figs-exclusive]]) -1:13 fh6j rc://*/ta/man/translate/figs-metaphor τὰ τέκνα τῆς ἀδελφῆς σου τῆς ἐκλεκτῆς 1 This could: (1) be a metaphor. Just as John uses the term “chosen lady” as a figurative expression for the group of believers to whom he is writing in [verse 1](../01/01.md) and the term “her children” for the members of that group, also here John is describing his own group of believers as the **chosen sister** of that group and the members of his group as the **children** of this sister. Alternate translation: “The members of the chosen group of believers here” If you choose to keep the metaphor in the text, you may want to include an explanation of the meaning in a footnote. (2) refer to the biological children of a specific woman who is the biological sister of another specific woman to whom John is writing. (3) John may be using the words **sister** and **children** in a spiritual sense, but to refer to an individual woman and the other people that she has led to faith in Jesus. (See: [[rc://*/ta/man/translate/figs-metaphor]]) +1:13 fh6j rc://*/ta/man/translate/figs-metaphor τὰ τέκνα τῆς ἀδελφῆς σου τῆς ἐκλεκτῆς 1 This could: (1) be a metaphor. Just as John uses the term “chosen lady” as a figurative expression for the group of believers to whom he is writing in [1:1](../01/01.md) and the term “her children” for the members of that group, also here John is describing his own group of believers as the **chosen sister** of that group and the members of his group as the **children** of this sister. Alternate translation: “The members of the chosen group of believers here” If you choose to keep the metaphor in the text, you may want to include an explanation of the meaning in a footnote. (2) refer to the biological children of a specific woman who is the biological sister of another specific woman to whom John is writing. (3) John may be using the words **sister** and **children** in a spiritual sense, but to refer to an individual woman and the other people that she has led to faith in Jesus. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:13 aonw rc://*/ta/man/translate/figs-idiom τὰ τέκνα τῆς ἀδελφῆς σου τῆς ἐκλεκτῆς 1 In this context, the term **chosen** indicates someone whom God has chosen to receive salvation. In the context of John’s metaphor, this indicates a church or group of people whom God has chosen to receive salvation. Alternate translation: “The members of this group of believers in Jesus” (See: [[rc://*/ta/man/translate/figs-idiom]]) 1:13 a4rc ἀσπάζεταί σε 1 As was customary in this culture, John concludes the letter by extending greetings from people who are with him and who know the people to whom he is writing. Your language may have a particular way of sharing greetings in a letter. If so, you can use that form here. Alternate translation: “send you their greetings” or “ask to be remembered to you” 1:13 qjdz rc://*/ta/man/translate/figs-you σε & σου 1 The pronouns **you** and **your** are singular here, in keeping with John’s metaphor of writing to a congregation as though it were a lady. (See: [[rc://*/ta/man/translate/figs-you]]) diff --git a/tn_EXO.tsv b/tn_EXO.tsv index 71559a0e69..319948c27e 100644 --- a/tn_EXO.tsv +++ b/tn_EXO.tsv @@ -24,7 +24,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 1:9 x65i rc://*/ta/man/translate/figs-possession עַמּ֑⁠וֹ 1 The people whom the king rules over and who are also part of his group (probably shared ethnicity, tribe, or clan) rather than the Israelite group are spoken of as if they belonged to the king. This is an instance of the possessive of social relationship. (See: [[rc://*/ta/man/translate/figs-possession]]) 1:9 t7s1 עַמּ֑⁠וֹ 1 There is some ambiguity as to whom exactly Pharaoh was addressing. It could have been: (1) the people who lived in Egypt, the Egyptians or (2) some group of “his people” like his advisors, generals, nobles, or friends and family. Even if option 1 is meant, it is quite possible that he actually spoke to some smaller group of representatives, as in option 2. 1:9 jik8 מִמֶּֽ⁠נּוּ 1 Use a way that is natural in your language to compare non-specific sizes of groups of people. Alternate translation: “and much greater than us” -1:9 njuf rc://*/ta/man/translate/figs-quotemarks הִנֵּ֗ה 1 Beginning from **behold** and extending to the end of [verse 10](../01/10.md) is a direct quotation of what the king said. It may be helpful to your readers to indicate this with an opening first-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. There may be other quotations in this chapter; they will be marked by the same punctuation, but they will not have their own notes. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) +1:9 njuf rc://*/ta/man/translate/figs-quotemarks הִנֵּ֗ה 1 Beginning from **behold** and extending to the end of [1:10](../01/10.md) is a direct quotation of what the king said. It may be helpful to your readers to indicate this with an opening first-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. There may be other quotations in this chapter; they will be marked by the same punctuation, but they will not have their own notes. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 1:10 hiq4 rc://*/ta/man/translate/figs-exclusive נִֽתְחַכְּמָ֖ה & שֹׂ֣נְאֵ֔י⁠נוּ & בָּ֖⁠נוּ 1 The word **us** is inclusive and refers to the king and his people, the Egyptians. Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]]) 1:10 wkvf rc://*/ta/man/translate/grammar-collectivenouns ל֑⁠וֹ & יִרְבֶּ֗ה & וְ⁠נוֹסַ֤ף & הוּא֙ & וְ⁠נִלְחַם & וְ⁠עָלָ֥ה 1 Here, **him, he**, and **himself** refer to the Israelite people. The pronouns agree grammatically with the singular “people” in the original. This occurs in many places in Exodus. If this is confusing in your language, you can use the plural, as in the UST. (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) 1:10 il4u rc://*/ta/man/translate/grammar-connect-condition-hypothetical פֶּן־יִרְבֶּ֗ה וְ⁠הָיָ֞ה כִּֽי־תִקְרֶ֤אנָה מִלְחָמָה֙ 1 The king suggests a combination of two hypothetical events: 1. There are even more Israelites, 2. There is a battle. These are followed by a series of undesirable consequences: 3. The Israelites join an enemy, 4. The Israelites attack the Egyptians, 5. The Israelites leave Egypt. While the series of consequences is also technically hypothetical, the king’s language indicates that if 1-2 happen, then 3-5 are certain. Use language that makes it clear that the first two events are hypothetical and that the next three are consequences that could be expected if the first two events happen. (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]]) @@ -42,7 +42,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 1:14 jre2 rc://*/ta/man/translate/figs-abstractnouns בַּ⁠עֲבֹדָ֣ה קָשָׁ֗ה 1 If your language does not use an abstract noun for this idea, you can express the idea behind **slavery** in another way. Alternative translation: “by making them work hard as slaves” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 1:14 cuq7 rc://*/ta/man/translate/translate-unknown בְּ⁠חֹ֨מֶר֙ 1 Mortar is a mixture of lime with cement, sand, and water, used in building to bond bricks or stones. (See: [[rc://*/ta/man/translate/translate-unknown]]) 1:14 h5dx rc://*/ta/man/translate/translate-unknown וּ⁠בִ⁠לְבֵנִ֔ים 1 **Bricks** are blocks made of clay or mud with straw in them. They are hardened in the sun or in another manner before they are used for building.(See: [[rc://*/ta/man/translate/translate-unknown]]) -1:14 gzq7 אֵ֚ת כָּל־עֲבֹ֣דָתָ֔⁠ם אֲשֶׁר־עָבְד֥וּ בָ⁠הֶ֖ם בְּ⁠פָֽרֶךְ׃ 1 See how you translated this in [verse 13](../01/13.md). Alternate translation: “the Egyptians made them work very hard” or “the Egyptians forced them to work very hard” +1:14 gzq7 אֵ֚ת כָּל־עֲבֹ֣דָתָ֔⁠ם אֲשֶׁר־עָבְד֥וּ בָ⁠הֶ֖ם בְּ⁠פָֽרֶךְ׃ 1 See how you translated this in [1:13](../01/13.md). Alternate translation: “the Egyptians made them work very hard” or “the Egyptians forced them to work very hard” 1:14 ct02 rc://*/ta/man/translate/writing-pronouns וַ⁠יְמָרְר֨וּ & בָ⁠הֶ֖ם 1 Here, **they** and **them** refer to the Egyptians. (See: [[rc://*/ta/man/translate/writing-pronouns]]) 1:14 acj5 rc://*/ta/man/translate/writing-pronouns חַיֵּי⁠הֶ֜ם & עֲבֹ֣דָתָ֔⁠ם & עָבְד֥וּ 1 Here, **their** and **they** refer to the Israelites. (See: [[rc://*/ta/man/translate/writing-pronouns]]) 1:14 tqyl rc://*/ta/man/translate/figs-abstractnouns בְּ⁠פָֽרֶךְ 1 See how you translated **rigor** in the previous verse. (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -50,7 +50,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 1:15 hhw1 לַֽ⁠מְיַלְּדֹ֖ת 1 **Midwives** were women who helped a pregnant woman give birth to a baby. 1:15 h8f8 rc://*/ta/man/translate/translate-names שִׁפְרָ֔ה & פּוּעָֽה 1 **Shiphrah** and **Puah** are women’s names. (See: [[rc://*/ta/man/translate/translate-names]]) 1:15 h59t rc://*/ta/man/translate/writing-participants שִׁפְרָ֔ה & פּוּעָֽה 1 The midwives are introduced here as new participants in the story. Use the natural form in your language for introducing a new character. (See: [[rc://*/ta/man/translate/writing-participants]]) -1:16 t8f5 וַ⁠יֹּ֗אמֶר 1 In the UST, the phrase and **the king said**, is combined with “spoke” from [verse 15](../01/15.md) (ULT) because the verb for “say” is used twice before he speaks. Having two speech verbs may be strange in some languages. If it would be unnatural to say that the king spoke or said words twice, you may leave one off. +1:16 t8f5 וַ⁠יֹּ֗אמֶר 1 In the UST, the phrase and **the king said**, is combined with “spoke” from [1:15](../01/15.md) (ULT) because the verb for “say” is used twice before he speaks. Having two speech verbs may be strange in some languages. If it would be unnatural to say that the king spoke or said words twice, you may leave one off. 1:16 zfcv rc://*/ta/man/translate/figs-youdual בְּ⁠יַלֶּדְ⁠כֶן֙ & וּ⁠רְאִיתֶ֖ן & וַ⁠הֲמִתֶּ֣ן 1 The king is speaking to the two midwives, so the form of **you** is plural. If your language uses different forms of “you” depending on the number of people addressed, use a dual or plural form here. (See: [[rc://*/ta/man/translate/figs-youdual]]) 1:16 h3mb rc://*/ta/man/translate/figs-metonymy עַל־הָ⁠אָבְנָ֑יִם 1 Women sat on this short stool as they gave birth. Therefore, it was associated with birth. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “in the birthing process” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 1:16 nms7 rc://*/ta/man/translate/grammar-connect-condition-hypothetical אִם־בֵּ֥ן הוּא֙ וַ⁠הֲמִתֶּ֣ן אֹת֔⁠וֹ וְ⁠אִם־בַּ֥ת הִ֖יא וָ⁠חָֽיָה 1 These two statements are hypothetical conditions (starting at **if**) with instructions for what the midwives should do in each situation (starting at **then**). Use a natural form in your language for hypothetical situations connected to instructions. (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]]) @@ -96,7 +96,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 2:5 bi7s וְ⁠נַעֲרֹתֶ֥י⁠הָ 1 These were the young women whose job it was to be with her and make sure nothing bad happened to her. 2:5 am7g rc://*/ta/man/translate/writing-pronouns וַ⁠תִּקָּחֶֽ⁠הָ 1 It is not clear who is meant by **she** here, either Pharaoh’s daughter or the servant. It is likely that Pharaoh’s daughter remains the subject. Alternative translation: “and she took the ark from her slave” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 2:6 g9n6 rc://*/ta/man/translate/figs-exclamations וְ⁠הִנֵּה 1 The word **behold** signals the surprising information that follows. (See: [[rc://*/ta/man/translate/figs-exclamations]]) -2:6 tyub rc://*/ta/man/translate/grammar-connect-logic-result וַ⁠תַּחְמֹ֣ל עָלָ֔י⁠ו 1 The text does not state exactly what caused her to have compassion on the baby. If a reason must be provided in your language, it should be connected to either his crying (this is the better option) or that he was a “good” baby ([verse 2](../02/02.md)). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) +2:6 tyub rc://*/ta/man/translate/grammar-connect-logic-result וַ⁠תַּחְמֹ֣ל עָלָ֔י⁠ו 1 The text does not state exactly what caused her to have compassion on the baby. If a reason must be provided in your language, it should be connected to either his crying (this is the better option) or that he was a “good” baby ([2:2](../02/02.md)). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 2:6 jg0d rc://*/ta/man/translate/figs-quotemarks מִ⁠יַּלְדֵ֥י הָֽ⁠עִבְרִ֖ים זֶֽה 1 This is a direct quotation. It may be helpful to your readers to indicate this with first-level quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation. It seems to have been said loud enough for the baby’s sister to hear. There may be other quotations in this chapter; they will be marked by the same punctuation, but they will not have their own notes. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 2:7 x5ja וְ⁠קָרָ֤אתִי לָ⁠ךְ֙ אִשָּׁ֣ה מֵינֶ֔קֶת מִ֖ן הָ⁠עִבְרִיֹּ֑ת 1 This is a suggestive question. The child’s sister is hopeful that Pharaoh’s daughter does not yet have a plan for the baby beyond saving his life. However, it is still a true question, for without Pharaoh’s daughter’s permission, the child’s sister will not be able to fetch the woman. If your language has a way of forming questions that are also suggestions, use it here. 2:7 d7aj מֵינֶ֔קֶת & וְ⁠תֵינִ֥ק 1 Here, **nursing** or **to nurse** means to feed with milk from the breast. @@ -178,7 +178,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 3:6 fgym rc://*/ta/man/translate/figs-quotemarks אָנֹכִי֙ אֱלֹהֵ֣י אָבִ֔י⁠ךָ אֱלֹהֵ֧י אַבְרָהָ֛ם אֱלֹהֵ֥י יִצְחָ֖ק וֵ⁠אלֹהֵ֣י יַעֲקֹ֑ב 1 This a direct quotation. The UST continues the quotation from verse 5 rather than including an additional “he said.” This may be more natural in some languages. It may be helpful to your readers to indicate the direct quotation with first-level quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 3:6 l5sy אָבִ֔י⁠ךָ 1 This could mean (1) “your father,” if it means “your father,” then it refers to Moses’ own father (2) “your ancestor,” if it means “your ancestor,” then the phrases following it clarify who “your father” refers to: it refers to Abraham, Isaac, and Jacob. In most cases, it will be best to translate it as “your father,” i.e. Amram, Moses’ father. 3:6 lfbb rc://*/ta/man/translate/grammar-connect-logic-result וַ⁠יַּסְתֵּ֤ר מֹשֶׁה֙ פָּנָ֔י⁠ו כִּ֣י יָרֵ֔א מֵ⁠הַבִּ֖יט אֶל־הָ⁠אֱלֹהִֽים 1 Reason: **for he was afraid from staring toward God** Result: **And Moses hid his face** 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. (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]] and [Exodus 33:20](../33/20.md)) -3:7 nl33 rc://*/ta/man/translate/figs-quotemarks וַ⁠יֹּ֣אמֶר יְהוָ֔ה 1 After this phrase, a direct quote begins that continues through the end of [verse 10](../03/10.md). It may be helpful to your readers to indicate this with an opening first-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) +3:7 nl33 rc://*/ta/man/translate/figs-quotemarks וַ⁠יֹּ֣אמֶר יְהוָ֔ה 1 After this phrase, a direct quote begins that continues through the end of [3:10](../03/10.md). It may be helpful to your readers to indicate this with an opening first-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 3:7 xoz0 rc://*/ta/man/translate/figs-idiom רָאֹ֥ה רָאִ֛יתִי 1 The Hebrew practice of verb repetition for intensification cannot be directly translated into English. Here, “see” is repeated in Hebrew. This expresses the intensity, certainty, or clarity of Yahweh’s having **seen** how his people were suffering. Use a natural form of strengthening a verb from your language. (See: [[rc://*/ta/man/translate/figs-idiom]]) 3:7 tpk0 rc://*/ta/man/translate/figs-possession אֶת־עֳנִ֥י עַמִּ֖⁠י 1 There are two possessives here: (1) “affliction of … people”: This is an event-related possessive where the people are the objects of affliction. They are treated badly as slaves. (2) “my people”: This one is more difficult as it involves both ownership and the possessive of social relationship. God views his people as his possession, and he is also in relationship with them as their God because they are descended from Abraham, though at this time they may not know God as theirs. (See: [[rc://*/ta/man/translate/figs-possession]]) 3:7 nbft rc://*/ta/man/translate/figs-abstractnouns עֳנִ֥י עַמִּ֖⁠י אֲשֶׁ֣ר בְּ⁠מִצְרָ֑יִם 1 If your language does not use an abstract noun for this idea, you can express the idea behind the abstract noun **affliction** in another way. Alternate translation: “how my people who are in Egypt are afflicted” or “how the Egyptians afflict my people” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -200,7 +200,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 3:8 dtz9 זָבַ֥ת 1 Alternate translation: “full of” or “with an abundance of” 3:8 q94i rc://*/ta/man/translate/figs-metonymy חָלָ֖ב 1 Since milk comes from cows and goats, this represents food produced by livestock. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “food from livestock” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 3:8 l1as rc://*/ta/man/translate/figs-metonymy וּ⁠דְבָ֑שׁ 1 Since honey is produced from flowers, this represents food from crops. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “food from crops” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -3:9 a2kf rc://*/ta/man/translate/figs-parallelism 0 This verse parallels [verse 7](../03/07.md). Yahweh is restating that the Israelite’s plight has gotten his attention. This creates emphasis and connection to what Yahweh will do with what Moses will do as Yahweh’s appointed leader. If this repetition would confuse your readers consider a paragraph break at the start of this verse to separate the two parallel statements or use some other strategy of emphasis and connection that is natural in your language. (See: [[rc://*/ta/man/translate/figs-parallelism]]) +3:9 a2kf rc://*/ta/man/translate/figs-parallelism 0 This verse parallels [3:7](../03/07.md). Yahweh is restating that the Israelite’s plight has gotten his attention. This creates emphasis and connection to what Yahweh will do with what Moses will do as Yahweh’s appointed leader. If this repetition would confuse your readers consider a paragraph break at the start of this verse to separate the two parallel statements or use some other strategy of emphasis and connection that is natural in your language. (See: [[rc://*/ta/man/translate/figs-parallelism]]) 3:9 tp2v rc://*/ta/man/translate/figs-exclamations הִנֵּ֛ה 1 This is a term meant to focus the attention of the listener on what the speaker is about to say. If there is not a good way to translate this term in your language, this term can be omitted from the translation, or you can use an alternate translation like “certainly.” (See: [[rc://*/ta/man/translate/figs-exclamations]]) 3:9 uup9 rc://*/ta/man/translate/figs-personification צַעֲקַ֥ת בְּנֵי־יִשְׂרָאֵ֖ל בָּ֣אָה אֵלָ֑⁠י 1 Here, **the cry** is spoken of as if it were a person who is capable of moving on his own. If this might be confusing for your readers, you could express this meaning plainly. Alternate translation: “I have heard the cries of the people of Israel” (See: [[rc://*/ta/man/translate/figs-personification]]) 3:9 gwou rc://*/ta/man/translate/figs-abstractnouns רָאִ֨יתִי֙ אֶת־הַ⁠לַּ֔חַץ אֲשֶׁ֥ר מִצְרַ֖יִם לֹחֲצִ֥ים אֹתָֽ⁠ם 1 If your language does not use an abstract noun for this idea, you can express the idea behind the abstract noun **oppression** in another way. Alternate translation: “I have seen how the Egyptians are oppressing them” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -223,10 +223,10 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 3:15 l962 rc://*/ta/man/translate/figs-quotesinquotes יְהוָ֞ה אֱלֹהֵ֣י אֲבֹתֵי⁠כֶ֗ם אֱלֹהֵ֨י אַבְרָהָ֜ם אֱלֹהֵ֥י יִצְחָ֛ק וֵ⁠אלֹהֵ֥י יַעֲקֹ֖ב שְׁלָחַ֣⁠נִי אֲלֵי⁠כֶ֑ם זֶה־שְּׁמִ֣⁠י לְ⁠עֹלָ֔ם וְ⁠זֶ֥ה זִכְרִ֖⁠י לְ⁠דֹ֥ר דֹּֽר 1 This is a second-level quotation. It may be helpful to your readers to indicate this with an opening second-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation within a quotation. It may be possible to translate it as an indirect quotation, but you will need to be careful to correctly change the pronoun persons. Alternative translation: “You must tell the Israelites that Yahweh, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, sent you to them. This is his name forever, and this is his memorial from generation to generation.” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]]) 3:15 d91k rc://*/ta/man/translate/figs-metonymy אֱלֹהֵ֣י אֲבֹתֵי⁠כֶ֗ם 1 Here, **fathers** means “ancestors.” Alternate translation: “the God of your ancestors” or “the God whom your ancestors worshiped” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 3:15 ixcb rc://*/ta/man/translate/figs-merism לְ⁠דֹ֥ר דֹּֽר 1 The repetition of **generation** is indicating “to each and every generation” which means “for all people at all times.” If it would be helpful in your language, you could use an equivalent expression or plain language. (See: [[rc://*/ta/man/translate/figs-merism]]) -3:16-17 ec3v rc://*/ta/man/translate/figs-quotemarks יְהוָ֞ה 1 This begins a second-level quotation that continues until the end of [verse 17](../03/17.md). It contains a third-level quotation that begins at “I have certainly” and also continues to the end of verse 17. It may be helpful to your readers to indicate this with an opening second-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation within a quotation. The closing marks for both the second and third-level quotations should not occur until the end of verse 17. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) +3:16-17 ec3v rc://*/ta/man/translate/figs-quotemarks יְהוָ֞ה 1 This begins a second-level quotation that continues until the end of [3:17](../03/17.md). It contains a third-level quotation that begins at “I have certainly” and also continues to the end of verse 17. It may be helpful to your readers to indicate this with an opening second-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation within a quotation. The closing marks for both the second and third-level quotations should not occur until the end of verse 17. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 3:16 usas rc://*/ta/man/translate/figs-metonymy אֱלֹהֵ֤י אֲבֹֽתֵי⁠כֶם֙ 1 Here, **fathers** means “ancestors.” Alternate translation: “the God of your ancestors” or “the God whom your ancestors worshiped” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 3:16 xqy9 אַבְרָהָ֛ם יִצְחָ֥ק וְ⁠יַעֲקֹ֖ב 1 Abraham, Isaac, and Jacob were three of the Israelites’ ancestors. They all worshiped the same God. -3:16 dvsz rc://*/ta/man/translate/figs-quotemarks פָּקֹ֤ד פָּקַ֨דְתִּי֙ 1 This begins a third-level quotation that continues until the end of [verse 17](../03/17.md). It may be helpful to your readers to indicate this with an opening third-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation within a quotation that is within a quotation. The closing marks for both the second-level and third-level quotations should not occur until the end of verse 17. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) +3:16 dvsz rc://*/ta/man/translate/figs-quotemarks פָּקֹ֤ד פָּקַ֨דְתִּי֙ 1 This begins a third-level quotation that continues until the end of [3:17](../03/17.md). It may be helpful to your readers to indicate this with an opening third-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation within a quotation that is within a quotation. The closing marks for both the second-level and third-level quotations should not occur until the end of verse 17. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 3:16 efhh rc://*/ta/man/translate/figs-idiom פָּקֹ֤ד פָּקַ֨דְתִּי֙ 1 The word translated **attended** often means God is coming to take action. Translate this phrase in a way that communicates God’s focused, caring observation. (See: [[rc://*/ta/man/translate/figs-idiom]]) 3:16 p258 rc://*/ta/man/translate/figs-idiom פָּקֹ֤ד פָּקַ֨דְתִּי֙ 1 Here, **attended** is repeated in Hebrew. The Hebrew practice of verb repetition for intensification cannot be directly translated into English. This expresses the intensity, certainty, or clarity of Yahweh’s having **attended to** how his people were suffering. Use a natural form of strengthening a verb from your language. (See: [[rc://*/ta/man/translate/figs-idiom]]) 3:16 fv77 rc://*/ta/man/translate/figs-youdual אֶתְ⁠כֶ֔ם 1 The word **you** refers to the people of Israel. If your language uses different forms of “you” depending on the number of people addressed, use a plural form here. (See: [[rc://*/ta/man/translate/figs-youdual]]) @@ -268,7 +268,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 3:21 kt7b rc://*/ta/man/translate/figs-litotes לֹ֥א תֵלְכ֖וּ רֵיקָֽם 1 Here Yahweh uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that is the opposite of the intended meaning. If this is confusing in your language, you can express the meaning positively. Alternate translation: “you will go with your hands full of good things” or “you will go with many valuable things” (See: [[rc://*/ta/man/translate/figs-litotes]]) 3:22 w2av וּ⁠מִ⁠גָּרַ֣ת בֵּיתָ֔⁠הּ 1 The word, **sojourning** means living somewhere other than one’s native land, usually temporarily. It is unclear both who the sojourning (visiting) women are and in whose house they are sojourning, leaving several possibilities. Most translations which make a decision about who they are identify both the temporary resident and her host home as Egyptian. This makes sense as the Israelites will be plundering the Egyptians. If it is possible to leave this ambiguous in your translation, that would be best. 3:22 fmfu rc://*/ta/man/translate/figs-youdual וְ⁠שַׂמְתֶּ֗ם עַל־בְּנֵי⁠כֶם֙ וְ⁠עַל־בְּנֹ֣תֵי⁠כֶ֔ם וְ⁠נִצַּלְתֶּ֖ם 1 Each of these is a plural **you.** If your language uses different forms of “you” depending on the number of people addressed, use a plural form here. (See: [[rc://*/ta/man/translate/figs-youdual]]) -3:22 h38j rc://*/ta/man/translate/figs-quotemarks מִצְרָֽיִם 1 After this phrase, the direct quote of Yahweh’s word which started in [verse 15](../03/15.md) ends. It may be helpful to your readers to indicate this with a closing first-level quotation mark or with whatever other punctuation or convention your language uses to indicate the end of a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) +3:22 h38j rc://*/ta/man/translate/figs-quotemarks מִצְרָֽיִם 1 After this phrase, the direct quote of Yahweh’s word which started in [3:15](../03/15.md) ends. It may be helpful to your readers to indicate this with a closing first-level quotation mark or with whatever other punctuation or convention your language uses to indicate the end of a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 4:intro kap5 0 # Exodus 4 General Notes\n\n## Structure and Formatting\n\n- v. 1-17: Moses hesitates to obey so Yahweh gives Moses signs to prove his commission\n- v. 18-28: Moses goes back to Egypt\n- v. 29-31: Moses and Aaron meet with the Israelite leaders and tell them what Yahweh said\n\n## Potential Translation Issues\n\n### Quotations\n\n * There is a difficult transition between [4:4](../04/04.md) and [4:5](../04/05.md) because the quotation stops in the middle to inject a bit of narrative. When it resumes in [4:5](../04/05.md), the sentence seems incomplete (even if merged directly with the quotation fragment in [4:4](../04/04.md)). (See: [[rc://*/ta/man/translate/figs-ellipsis]])* Yahweh’s instructions to Moses are complex, and there are up to four levels of quotations in this chapter. Translators will need to decide if some of these need to become indirect quotations (if that is possible in their language) and take great care to use the proper quotation markings in the proper locations.\n\n### Order of events\n\n* The order of events is not always clear. In [4:14](../04/14.md) Yahweh tells Moses that Aaron is coming to meet him, but Yahweh telling Aaron to go meet Moses in the wilderness is not recorded until [4:27](../04/27.md).\n* The timing of the events in [4:18](../18/.md)\\-[4:27](../04/27.md), especially verses 18-19 and 27 in relation to the rest of the events of the chapter, is unclear.\n\n### Thus says Yahweh\n\nThe first of over 400 occurrences throughout the Old Testament of a standard phrase used to introduce direct, authoritative instruction from Yahweh occurs in [4:22](../04/22.md). It occurs ten times in the book of Exodus; nine of these are between chapters 4–11. It would be good for your team to have a standard way to translate this that makes it clear that the words that come next are directly from God. If your language has a standard way of introducing a new message from your leader that alerts the hearers that these are the words of the leader, that would be a good phrase to consider.\n\n### Yahweh’s attempt to kill someone\n\nThe encounter recorded from [4:24](../04/24.md) to [4:26](../04/26.md) is one of the strangest and most difficult passages in the entire book. Difficulties include:\n\n* To whom do the pronouns refer? Masculine pronouns are used throughout the section, but there are two possible antecedents, Moses (who is not named in the narrative) and Zipporah’s son (who was presumably also Moses’ son, but this is how he is referred to in this text. For why, see below on why Yahweh did this). Most commentators believe the pronouns refer to Moses.\n* Circumcision is described in fairly graphic detail. Different cultures will need to approach this differently. Some may have terms for circumcision, while others may be comfortable translating mostly literally, and others will need to use euphemisms or other strategies to translate. (See: [[rc://*/tw/dict/bible/kt/circumcise]])\n* The meaning of the phrase **a bridegroom of blood** (ULT) is unknown.\n* Why did Yahweh attack Moses? Many commentators conclude that Moses had neglected to circumcise one of his sons because it displeased Zipporah, and Yahweh was holding Moses responsible before he returned to lead the Israelites (who should have been circumcised). When Zipporah repented by circumcising the son herself and touching the foreskin to Moses’ feet, Yahweh relents. These conclusions should help inform translation but should not be made explicit in the text.\n\n## Study Concepts in this Chapter\n\n### Children of God\n\nThis chapter introduces the concept that Israel, the people group, is the chosen people of God and God’s firstborn son. (See: [[rc://*/tw/dict/bible/kt/elect]] and [[rc://*/tw/dict/bible/kt/peopleofgod]] and [[rc://*/tw/dict/bible/other/firstborn]])\n\n### Yahweh hardened Pharaoh’s heart\n\nScholars are divided over how to understand this statement. There is debate over how Pharaoh has an active or passive role in the hardening of his own heart. Translators should simply follow the text. In Exodus 4-14 there are ten statements that Yahweh hardens Pharaoh’s heart, and ten statements that Pharaoh hardens his own heart. (See: [[rc://*/ta/man/translate/figs-activepassive]]) 4:1 j4yg וַ⁠יַּ֤עַן מֹשֶׁה֙ וַ⁠יֹּ֔אמֶר 1 Here, **answered and said** is a Hebrew expression which does not convey any extra information. Unless your language naturally uses a similar structure, it is better to translate one verb and omit the other. Alternate translation: “Moses answered” 4:1 b3xv rc://*/ta/man/translate/figs-quotemarks וְ⁠הֵן֙ לֹֽא־יַאֲמִ֣ינוּ לִ֔⁠י וְ⁠לֹ֥א יִשְׁמְע֖וּ בְּ⁠קֹלִ֑⁠י כִּ֣י יֹֽאמְר֔וּ לֹֽא־נִרְאָ֥ה אֵלֶ֖י⁠ךָ יְהוָֽה 1 This is a direct quotation. It may be helpful to your readers to indicate this by marking it with first-level quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation.There may be other quotations in this chapter; they will be marked by the same punctuation, but they will not have their own notes unless there is something unique about them. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) @@ -278,9 +278,9 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 4:2 qmvk rc://*/ta/man/translate/writing-pronouns אֵלָ֛י⁠ו & וַ⁠יֹּ֖אמֶר 1 Here, **him** and **he** refer to Moses. Alternate translation: “to Moses … And Moses said” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 4:3 zycd rc://*/ta/man/translate/figs-metonymy מִ⁠פָּנָֽי⁠ו 1 Here, “face” represents the snake itself. Alternative translation: “from the snake” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 4:4 g6bk וֶ⁠אֱחֹ֖ז בִּ⁠זְנָב֑⁠וֹ 1 Alternate translation: “and pick it up by the tail” or “and grasp it by the tail” -4:4 bzmp rc://*/ta/man/translate/grammar-connect-time-sequential שְׁלַח֙ יָֽדְ⁠ךָ֔ וֶ⁠אֱחֹ֖ז בִּ⁠זְנָב֑⁠וֹ 1 This direct quotation is interrupted by Moses obeying Yahweh. This is probably a tightly ordered sequence of events where Yahweh paused and then continued speaking immediately after Moses obeyed. The quote resumes in [verse 5](../04/05.md), and there is more discussion there about how to translate the quotation resumption. (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]]) +4:4 bzmp rc://*/ta/man/translate/grammar-connect-time-sequential שְׁלַח֙ יָֽדְ⁠ךָ֔ וֶ⁠אֱחֹ֖ז בִּ⁠זְנָב֑⁠וֹ 1 This direct quotation is interrupted by Moses obeying Yahweh. This is probably a tightly ordered sequence of events where Yahweh paused and then continued speaking immediately after Moses obeyed. The quote resumes in [4:5](../04/05.md), and there is more discussion there about how to translate the quotation resumption. (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]]) 4:4 m86n וַ⁠יְהִ֥י לְ⁠מַטֶּ֖ה 1 Alternate translation: “and it turned into a rod” or “and it changed into a staff” -4:5 l4tn rc://*/ta/man/translate/figs-quotemarks לְמַ֣עַן יַאֲמִ֔ינוּ כִּֽי־נִרְאָ֥ה אֵלֶ֛י⁠ךָ יְהוָ֖ה אֱלֹהֵ֣י אֲבֹתָ֑⁠ם אֱלֹהֵ֧י אַבְרָהָ֛ם אֱלֹהֵ֥י יִצְחָ֖ק וֵ⁠אלֹהֵ֥י יַעֲקֹֽב 1 This continues the direct quotation from the first part of [verse 4](../04/04.md). It may be more natural to reorganize verses four and five to keep the quote together. If you rearrange like this, Moses picking up the snake/staff should come after the full quotation. However, it is better to do something similar to the UST, which restates that Yahweh is speaking and provides some implied directives from Yahweh to make a complete sentence. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) +4:5 l4tn rc://*/ta/man/translate/figs-quotemarks לְמַ֣עַן יַאֲמִ֔ינוּ כִּֽי־נִרְאָ֥ה אֵלֶ֛י⁠ךָ יְהוָ֖ה אֱלֹהֵ֣י אֲבֹתָ֑⁠ם אֱלֹהֵ֧י אַבְרָהָ֛ם אֱלֹהֵ֥י יִצְחָ֖ק וֵ⁠אלֹהֵ֥י יַעֲקֹֽב 1 This continues the direct quotation from the first part of [4:4](../04/04.md). It may be more natural to reorganize verses four and five to keep the quote together. If you rearrange like this, Moses picking up the snake/staff should come after the full quotation. However, it is better to do something similar to the UST, which restates that Yahweh is speaking and provides some implied directives from Yahweh to make a complete sentence. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 4:5 m4fk rc://*/ta/man/translate/figs-ellipsis לְמַ֣עַן יַאֲמִ֔ינוּ כִּֽי־נִרְאָ֥ה אֵלֶ֛י⁠ךָ יְהוָ֖ה אֱלֹהֵ֣י אֲבֹתָ֑⁠ם אֱלֹהֵ֧י אַבְרָהָ֛ם אֱלֹהֵ֥י יִצְחָ֖ק וֵ⁠אלֹהֵ֥י יַעֲקֹֽב 1 This quote is not a complete sentence; the UST provides a clarification. If it would be helpful in your language, you could supply these words from the context. (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 4:5 zbfr rc://*/ta/man/translate/writing-pronouns יַאֲמִ֔ינוּ & אֲבֹתָ֑⁠ם 1 Here, **them** and **their** refer either to the Israelites or to the Israelite elders. God had instructed Moses to gather and speak to the elders; if you make this participant explicit, elders is a better option. (See: [[rc://*/ta/man/translate/writing-pronouns]]) 4:5 oqi5 rc://*/ta/man/translate/writing-pronouns אֵלֶ֛י⁠ךָ 1 Here, **you** refers to Moses. (See: [[rc://*/ta/man/translate/writing-pronouns]]) @@ -289,9 +289,9 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 4:6 pw7g rc://*/ta/man/translate/figs-simile כַּ⁠שָּֽׁלֶג 1 The word **like** (ULT) or “as” (UST) here is used to compare how Moses’ hand looked. You may not have a word for snow in your language. If so, consider an alternative that describes something very white. You may need to make the whiteness explicit. Alternate translation: “that made it look white like wool” or “that made it look white like the sand on the beach” (See: [[rc://*/ta/man/translate/figs-simile]]) 4:7 prr9 rc://*/ta/man/translate/figs-exclamations וְ⁠הִנֵּה 1 This word is used to create an exclamation, showing surprise. (See: [[rc://*/ta/man/translate/figs-exclamations]]) 4:8 well rc://*/ta/man/translate/figs-personification וְ⁠לֹ֣א יִשְׁמְע֔וּ לְ⁠קֹ֖ל הָ⁠אֹ֣ת הָ⁠רִאשׁ֑וֹן וְ⁠הֶֽאֱמִ֔ינוּ לְ⁠קֹ֖ל הָ⁠אֹ֥ת הָ⁠אַחֲרֽוֹן 1 Here each **sign** is spoken of as if it had a **voice** with which it could speak. If this might be confusing for your readers, you could express this meaning plainly that makes explicit that the signs are meant to be proof that God sent Moses. Alternative translation: “and are not convinced that God has appeared to you by seeing the first sign, then they will be convinced by seeing the second sign.” (See: [[rc://*/ta/man/translate/figs-personification]]) -4:8 gxlg rc://*/ta/man/translate/writing-pronouns יַאֲמִ֣ינוּ & יִשְׁמְע֔וּ & וְ⁠הֶֽאֱמִ֔ינוּ 1 Here, **they** refers either to the Israelites or to the Israelite elders. God had instructed Moses to gather and speak to the elders; if you make this participant explicit, elders is the better option, but be sure to do the same as you did in [verse 5](../04/05.md). (See: [[rc://*/ta/man/translate/writing-pronouns]]) +4:8 gxlg rc://*/ta/man/translate/writing-pronouns יַאֲמִ֣ינוּ & יִשְׁמְע֔וּ & וְ⁠הֶֽאֱמִ֔ינוּ 1 Here, **they** refers either to the Israelites or to the Israelite elders. God had instructed Moses to gather and speak to the elders; if you make this participant explicit, elders is the better option, but be sure to do the same as you did in [4:5](../04/05.md). (See: [[rc://*/ta/man/translate/writing-pronouns]]) 4:8 lsb3 לֹ֣א יַאֲמִ֣ינוּ & וְ⁠הֶֽאֱמִ֔ינוּ 1 Alternate translation: “they do not acknowledge … then they will acknowledge” or “they do not accept … then they will accept” -4:9 q82r rc://*/ta/man/translate/writing-pronouns יַאֲמִ֡ינוּ & יִשְׁמְעוּ⁠ן֙ 1 Here, **they** refers either to the Israelites or to the Israelite elders. God had instructed Moses to gather and speak to the elders; if you make this participant explicit, elders is the better option, but be sure to do the same as you did in [verse 5](../04/05.md). (See: [[rc://*/ta/man/translate/writing-pronouns]]) +4:9 q82r rc://*/ta/man/translate/writing-pronouns יַאֲמִ֡ינוּ & יִשְׁמְעוּ⁠ן֙ 1 Here, **they** refers either to the Israelites or to the Israelite elders. God had instructed Moses to gather and speak to the elders; if you make this participant explicit, elders is the better option, but be sure to do the same as you did in [4:5](../04/05.md). (See: [[rc://*/ta/man/translate/writing-pronouns]]) 4:9 jsvb rc://*/ta/man/translate/figs-metonymy לְ⁠קֹלֶ֔⁠ךָ 1 See [3:18](../03/18.md). Alternate translation: “to what you say” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 4:10 t8i9 בִּ֣י 1 This word is used by a speaker to beg a superior to allow him to speak. Alternate translation: “Please” 4:10 w12a לֹא֩ אִ֨ישׁ דְּבָרִ֜ים אָנֹ֗כִי גַּ֤ם מִ⁠תְּמוֹל֙ גַּ֣ם מִ⁠שִּׁלְשֹׁ֔ם 1 Alternate translation: “I have never been an excellent speaker, not now, not before” @@ -304,7 +304,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 4:11 e1y6 rc://*/ta/man/translate/figs-rquestion מִֽי־יָשׂ֣וּם אִלֵּ֔ם א֣וֹ חֵרֵ֔שׁ א֥וֹ פִקֵּ֖חַ א֣וֹ עִוֵּ֑ר 1 Yahweh uses this question to emphasize that he is the one who decides if people can speak and hear, and if they can see. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “make people able to speak or hear or to see or to be blind” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 4:11 uq7j rc://*/ta/man/translate/figs-rquestion הֲ⁠לֹ֥א אָנֹכִ֖י יְהוָֽה 1 Yahweh uses this question to emphasize that he alone makes these decisions. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “I, Yahweh, am the one who does this!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 4:12 kkr1 rc://*/ta/man/translate/figs-metonymy וְ⁠אָנֹכִי֙ אֶֽהְיֶ֣ה עִם־פִּ֔י⁠ךָ 1 Here, **mouth** refers to Moses’ ability to speak. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “I will give you the ability to speak” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -4:13 brer בִּ֣י 1 This word is used by a speaker to beg a superior to allow him to speak. See what you did in [verse 10](../04/10.md). Alternate translation: “Please” +4:13 brer בִּ֣י 1 This word is used by a speaker to beg a superior to allow him to speak. See what you did in [4:10](../04/10.md). Alternate translation: “Please” 4:13 s8nl שְֽׁלַֽח־נָ֖א בְּ⁠יַד־תִּשְׁלָֽח 1 In translating this phrase, it is important to make clear that Moses is asking Yahweh to send someone else. Here he is not accepting Yahweh’s commission. 4:13 y4a7 rc://*/ta/man/translate/figs-synecdoche בְּ⁠יַד 1 This phrase means “by a person.” The figure is of a person taking Yahweh’s message in his hand to the Israelites and Pharaoh. If it would be helpful in your language, you could translate the meaning plainly. (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 4:14 uy2v rc://*/ta/man/translate/figs-idiom וַ⁠יִּֽחַר־אַ֨ף יְהוָ֜ה 1 This means that Yahweh is angry. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “Yahweh became angry” (See: [[rc://*/ta/man/translate/figs-idiom]]) @@ -321,7 +321,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 4:15 v57x rc://*/ta/man/translate/figs-youdual אֶתְ⁠כֶ֔ם & תַּעֲשֽׂוּ⁠ן 1 These refer to Moses and Aaron. If your language uses different forms of “you” depending on the number of people addressed, use a dual form if you have one or, if not, use a plural. (See: [[rc://*/ta/man/translate/figs-youdual]]) 4:16 mnsp rc://*/ta/man/translate/figs-simile לְ⁠פֶ֔ה 1 This phrase compares Aaron to a mouth because he will be the one to actually vocalize to the Israelites and Pharaoh what Moses tells him to say. If it would be helpful in your language, you could use an equivalent comparison or express this meaning plainly. Alternate translation: “the one to say what you tell him to say” (See: [[rc://*/ta/man/translate/figs-simile]]) 4:16 gn5v rc://*/ta/man/translate/figs-simile תִּֽהְיֶה־לּ֥⁠וֹ לֵֽ⁠אלֹהִֽים 1 The word **like** here means Moses would represent the same authority to Aaron as God did to Moses. If it would be helpful in your language, you could use an equivalent comparison or express this meaning plainly. Alternate translation: “you will speak to Aaron with the same authority with which I speak to you” (See: [[rc://*/ta/man/translate/figs-simile]]) -4:17 hm47 rc://*/ta/man/translate/figs-explicit הַ⁠מַּטֶּ֥ה הַ⁠זֶּ֖ה 1 Yahweh assumes that Moses will know that by **this staff**, he means the one that Moses said he had in his hand in [verse 2](../04/02.md) and with which God told him to do a miracle in [verses 3-4](../04/03.md). If it would be helpful to your readers, you could express that explicitly. (See: [[rc://*/ta/man/translate/figs-explicit]]) +4:17 hm47 rc://*/ta/man/translate/figs-explicit הַ⁠מַּטֶּ֥ה הַ⁠זֶּ֖ה 1 Yahweh assumes that Moses will know that by **this staff**, he means the one that Moses said he had in his hand in [4:2](../04/02.md) and with which God told him to do a miracle in [verses 3-4](../04/03.md). If it would be helpful to your readers, you could express that explicitly. (See: [[rc://*/ta/man/translate/figs-explicit]]) 4:18 j2ix rc://*/ta/man/translate/writing-participants יֶ֣תֶר 1 Jethro is reintroduced as a participant in the narrative here. Use the natural form in your language for reintroducing a character.(See: [[rc://*/ta/man/translate/writing-participants]]) 4:18 cbop rc://*/ta/man/translate/figs-go וַ⁠יֵּ֨לֶךְ 1 Because the setting has shifted back to Jethro’s home, some languages may need to use “come” here. (See: [[rc://*/ta/man/translate/figs-go]]) 4:18 b6mf rc://*/ta/man/translate/translate-kinship חֹֽתְנ֗⁠וֹ 1 This refers to the father of Moses’ wife. If your language uses a different term for the husband’s or wife’s father use the one for wife’s father. (See: [[rc://*/ta/man/translate/translate-kinship]]) @@ -333,9 +333,9 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 4:19 wwr8 rc://*/ta/man/translate/grammar-connect-time-sequential וַ⁠יֹּ֨אמֶר יְהוָ֤ה אֶל־מֹשֶׁה֙ 1 The timing and situation for Yahweh speaking to Moses here is not specified. Some conjecture that it was part of the narrative of the encounter with Yahweh from the previous verses but placed after his request to Jethro for an unknown reason. Another speculation is that Moses delayed returning to Egypt (either by his own choice, Yahweh’s instructions, or someone else delaying him) and Yahweh came and told him again (the UST explicitly offers this optional translation). (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]]) 4:19 clfj הַֽ⁠מְבַקְשִׁ֖ים אֶת־נַפְשֶֽׁ⁠ךָ 1 This means they were seeking to end his life, that is, to kill him. 4:20 fua6 rc://*/ta/man/translate/figs-extrainfo בָּנָ֗י⁠ו 1 Moses’ second son is not introduced until [18:4](../18/.04.md) but had already been born before they left Midian. It is not necessary to make this explicit here, if it would confuse your readers you could add a footnote. (See: [[rc://*/ta/man/translate/figs-extrainfo]]) -4:20 zi5m rc://*/ta/man/translate/figs-123person וַ⁠יָּ֖שָׁב אַ֣רְצָ⁠ה מִצְרָ֑יִם 1 It is clear from [verse 24](../04/24.md) and [25](../04/25.md) that Moses’ family went with him. If this is confusing in your language, you may need to change from **he** to “they” **returned**. (See: [[rc://*/ta/man/translate/figs-123person]]) +4:20 zi5m rc://*/ta/man/translate/figs-123person וַ⁠יָּ֖שָׁב אַ֣רְצָ⁠ה מִצְרָ֑יִם 1 It is clear from [4:24](../04/24.md) and [25](../04/25.md) that Moses’ family went with him. If this is confusing in your language, you may need to change from **he** to “they” **returned**. (See: [[rc://*/ta/man/translate/figs-123person]]) 4:20 a1s5 rc://*/ta/man/translate/grammar-connect-time-sequential וַ⁠יָּ֖שָׁב אַ֣רְצָ⁠ה מִצְרָ֑יִם 1 After the incident on the road in verses [24-26](../04/24.md). Moses’ family is not mentioned again until [18:2](../18/02.md), which says that Moses sent them back, so it may be better to make a translation similar to the UST, which only commits to the family starting on the way to Egypt. This option has the further benefit of allowing for the several events that happen before Moses gets to Egypt. The ULT’s **toward** is another way of giving space in the translation for the next several events. (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]]) -4:20 f26l rc://*/ta/man/translate/figs-explicit מַטֵּ֥ה הָ⁠אֱלֹהִ֖ים 1 The phrase **the staff of God** refers to the staff that God told Moses to take with him in [verse 17](../04/17.md). If it would be helpful to your readers, you could express that explicitly. (See: [[rc://*/ta/man/translate/figs-explicit]]) +4:20 f26l rc://*/ta/man/translate/figs-explicit מַטֵּ֥ה הָ⁠אֱלֹהִ֖ים 1 The phrase **the staff of God** refers to the staff that God told Moses to take with him in [4:17](../04/17.md). If it would be helpful to your readers, you could express that explicitly. (See: [[rc://*/ta/man/translate/figs-explicit]]) 4:20 m4uj rc://*/ta/man/translate/figs-explicit מַטֵּ֥ה הָ⁠אֱלֹהִ֖ים 1 The book describes this staff as **the staff of God** because God appointed it as his instrument so that Moses could do miraculous works through it. If it would be helpful to your readers, you could say that explicitly. Make sure your translation does not lead people to think the staff was a magic wand or shaman’s staff that had its own power or power from Moses or that the staff gave Moses the ability to command God. In every instance where miracles happened, first God told Moses to do something with the staff, then Moses obeyed, and then God caused a miracle. Alternate translation: “the staff that God had told him to bring because God intended to work powerfully through it when Moses stretched it out.” (See: [[rc://*/ta/man/translate/figs-explicit]]) 4:21 lva8 rc://*/ta/man/translate/figs-quotemarks בְּ⁠לֶכְתְּ⁠ךָ֙ 1 This begins a direct quotation that continues to the end of [4:23](../04/23.md). It contains up to fourth-level quotations. It may be helpful to your readers to indicate this with an opening first-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 4:21 oajf רְאֵ֗ה 1 Most translations and interpretations of the verb **see** take it to mean something like “see that you do.” @@ -533,7 +533,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 6:30 y4g2 הֵ֤ן 1 **Behold** is a term meant to focus the attention of the listener on what the speaker is about to say. If there is not a good way to translate this term in your language, this term can be omitted from the translation, or you can use an alternate translation like “as you know.” 6:30 vzhq rc://*/ta/man/translate/figs-metaphor אֲנִי֙ עֲרַ֣ל שְׂפָתַ֔יִם 1 This is a metaphor that means that Moses thought he was not a good speaker. It is somewhat crude, and your translation of this phrase could convey that Moses spoke impolitely. See how you translated this in [6:12](../06/12.md). Alternate translation: “I always fail to speak well” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 7:intro r9we 0 # Exodus 7 General Notes\n\n## Structure and Formatting\n\n- v. 1-9: The end of Yahweh’s re-sending of Moses and Aaron to Pharaoh\n- v. 10-13: Pharaoh’s first refusal, the sign of the snakes\n- v. 14-25: First plague: the Nile turns to blood\n\n## Special Concepts in this Chapter\n\n### Miracles\n\nWhen Yahweh had Moses perform miracles, Pharaoh’s men were able to copy these miracles. It is unknown how they were able to do this, but since it was not from Yahweh, they were probably done under some evil power. (See: [[rc://*/tw/dict/bible/kt/miracle]] and [[rc://*/tw/dict/bible/kt/evil]])\n\n### Pharaoh’s hard heart\n\nPharaoh’s heart is often described as hard, strong, or heavy in this chapter. This means that he was not willing to obey Yahweh’s instructions.\n\n## Possible Translation Difficulties in this Chapter Include:\n\n- Moses as God to Pharaoh\n- A number of difficult terms: prophet, signs, wonders, miracles, sorcerers, magicians, magic, judgments, canals, reservoirs\n- The use of “heart” to refer to the seat of will and emotion\n- Up to third-level quotations -7:1 r18p rc://*/ta/man/translate/figs-quotemarks מֹשֶׁ֔ה 1 After this phrase, a direct quote begins that continues to the end of [verse 5](../07/05.md). It may be helpful to your readers to indicate this with an opening first-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. There may be other quotations in this chapter; they will be marked by the same punctuation, but they will not have their own notes unless there is something unique about them. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) +7:1 r18p rc://*/ta/man/translate/figs-quotemarks מֹשֶׁ֔ה 1 After this phrase, a direct quote begins that continues to the end of [7:5](../07/05.md). It may be helpful to your readers to indicate this with an opening first-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. There may be other quotations in this chapter; they will be marked by the same punctuation, but they will not have their own notes unless there is something unique about them. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 7:1 gy1t רְאֵ֛ה 1 This is used to draw attention to surprising information that follows. Alternative translation: “Listen carefully” 7:1 dn1s rc://*/ta/man/translate/figs-metaphor נְתַתִּ֥י⁠ךָ אֱלֹהִ֖ים לְ⁠פַרְעֹ֑ה 1 This means Moses would represent the same authority to Pharaoh as God did to Moses. See how you translated the very similar phrase in [Exodus 4:16](../04/16.md). Alternate translation: “I will cause Pharaoh to consider you as a god” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 7:1 z163 rc://*/ta/man/translate/figs-metaphor וְ⁠אַהֲרֹ֥ן אָחִ֖י⁠ךָ יִהְיֶ֥ה נְבִיאֶֽ⁠ךָ 1 This phrase compares Aaron to a prophet, because Aaron will actually be the one who proclaims to Pharaoh what Moses tells him. See how you translated a similar phrase in [Exodus 4:16](../04/16.md). Alternate translation: “and Aaron your brother will act like your prophet” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -598,10 +598,10 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 7:25 gjyb rc://*/ta/man/translate/figs-idiom וַ⁠יִּמָּלֵ֖א שִׁבְעַ֣ת יָמִ֑ים 1 This means seven days later. If it would be helpful in your language, you could use an equivalent idiom or use plain language. (See: [[rc://*/ta/man/translate/figs-idiom]]) 7:25 dg56 rc://*/ta/man/translate/translate-numbers שִׁבְעַ֣ת 1 Alternate translation: “7” (See: [[rc://*/ta/man/translate/translate-numbers]]) 8:intro ww1y 0 # Exodus 8 General Notes\n\n## Structure and Formatting\n\n- v. 1-15: Second plague: frogs\n- v. 16-19: Third plague (first that magicians cannot imitate): gnats\n- v. 20-32: Fourth plague: flies\n\n## Possible Translation Difficulties in this Chapter\n\n- the exact insects in plagues 3-4 are not certain; translation teams will need to decide what insects they can use for each\n- Pharaoh makes his own heart heavy, that is, he determines to be proud and resist Yahweh twice in this chapter\n- the Israelites’ sacrifices are spoken of as an abomination to the Egyptians, but it is not specified how or why that is\n\n### Lifting up the hand and staff:\n\nIn the next few chapters, God will instruct Moses or Aaron or both to raise his hand or staff or both hand and staff. The narrative will then record who will raise his hand or staff or both. The instruction and the action do not always match exactly. God may say raise your hand, and the narrative may say that Moses raised his staff. These are not conflicting reports. Translators should understand that the hand and the staff are always understood together. They are one unit, and they can both be mentioned, or they can be mentioned separately. In each case, Moses or Aaron raises his hand with the staff in it. This fact is merely expressed differently. -8:1 tf7b rc://*/ta/man/translate/figs-quotations בֹּ֖א 1 This begins a direct quote that continues until the end of [verse 4](../08/04.md). (See: [[rc://*/ta/man/translate/figs-quotations]]) +8:1 tf7b rc://*/ta/man/translate/figs-quotations בֹּ֖א 1 This begins a direct quote that continues until the end of [8:4](../08/04.md). (See: [[rc://*/ta/man/translate/figs-quotations]]) 8:1 v6ll כֹּ֚ה אָמַ֣ר יְהוָ֔ה 1 This quotation formula is used to introduce commands from Yahweh. See [4:intro](../04/intro.md) for more information. -8:1 lndc rc://*/ta/man/translate/figs-quotesinquotes כֹּ֚ה 1 Here, **Thus** begins a second-level quotation that continues until the end of [verse 4](../08/04.md). It should be marked in some manner that distinguishes it from the outer level. (See: [[rc://*/ta/man/translate/figs-quotesinquotes]]) -8:1 kure rc://*/ta/man/translate/figs-quotesinquotes שַׁלַּ֥ח 1 This begins a third-level quotation that continues until the end of [verse 4](../08/04.md). It should be marked in some manner that distinguishes it from the outer levels. (See: [[rc://*/ta/man/translate/figs-quotesinquotes]]) +8:1 lndc rc://*/ta/man/translate/figs-quotesinquotes כֹּ֚ה 1 Here, **Thus** begins a second-level quotation that continues until the end of [8:4](../08/04.md). It should be marked in some manner that distinguishes it from the outer level. (See: [[rc://*/ta/man/translate/figs-quotesinquotes]]) +8:1 kure rc://*/ta/man/translate/figs-quotesinquotes שַׁלַּ֥ח 1 This begins a third-level quotation that continues until the end of [8:4](../08/04.md). It should be marked in some manner that distinguishes it from the outer levels. (See: [[rc://*/ta/man/translate/figs-quotesinquotes]]) 8:2 s7y1 rc://*/ta/man/translate/figs-ellipsis לְ⁠שַׁלֵּ֑חַ 1 What Pharaoh is to **let go** is not specified, but “my people” or “the Israelites” are the understood object. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “to let the Israelites go” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 8:2 aei8 הִנֵּ֣ה 1 Here, **behold** is an interjection meant to focus the attention of the listener on what comes next, in this case a dire warning. Alternate translation: “look out” 8:3 vgby rc://*/ta/man/translate/figs-merism בְּ⁠בֵיתֶ֔⁠ךָ וּ⁠בַ⁠חֲדַ֥ר מִשְׁכָּבְ⁠ךָ֖ וְ⁠עַל־מִטָּתֶ֑⁠ךָ וּ⁠בְ⁠בֵ֤ית עֲבָדֶ֨י⁠ךָ֙ וּ⁠בְ⁠עַמֶּ֔⁠ךָ וּ⁠בְ⁠תַנּוּרֶ֖י⁠ךָ וּ⁠בְ⁠מִשְׁאֲרוֹתֶֽי⁠ךָ 1 This long list means “everywhere in Egypt.” It is presented in this way for rhetorical effect, that is, to convince Pharaoh of how bad this plague will be so he will obey. You should translate the list in such a way that the frogs’ location is not limited to these specific places. The list should imply universality. (See: [[rc://*/ta/man/translate/figs-merism]]) @@ -613,7 +613,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 8:6 wf3a rc://*/ta/man/translate/figs-explicit וַ⁠יֵּ֤ט אַהֲרֹן֙ 1 It is implied that Moses told Yahweh’s instructions to Aaron. If it would be helpful to your readers, you could express that explicitly. (See: [[rc://*/ta/man/translate/figs-explicit]]) 8:6 nrbq rc://*/ta/man/translate/figs-explicit יָד֔⁠וֹ 1 It is implied that Aaron was holding his staff as instructed. If it would be helpful to your readers, you could express that explicitly. See note in the [introduction to chapter 8](../08/intro.md) regarding the hand and staff. Alternate translation: “his hand holding his staff” (See: [[rc://*/ta/man/translate/figs-explicit]]) 8:6 j1w7 rc://*/ta/man/translate/figs-synecdoche וַ⁠יֵּ֤ט אַהֲרֹן֙ אֶת־יָד֔⁠וֹ עַ֖ל מֵימֵ֣י 1 Aaron would not have been able to reach his hand over all the water in Egypt. He likely stretched his hand over some nearby portion of the Nile, symbolizing all the water of Egypt. If it would be helpful in your language, you could translate the meaning plainly. (See: [[rc://*/ta/man/translate/figs-synecdoche]]) -8:6 drmg rc://*/ta/man/translate/figs-explicit וַ⁠תַּ֨עַל֙ 1 [Verse 3](../08/03.md) has specified from where the frogs will come. Here it is implied, but if it would be helpful to your readers, you could express that explicitly. (See: [[rc://*/ta/man/translate/figs-explicit]]) +8:6 drmg rc://*/ta/man/translate/figs-explicit וַ⁠תַּ֨עַל֙ 1 [8:3](../08/03.md) has specified from where the frogs will come. Here it is implied, but if it would be helpful to your readers, you could express that explicitly. (See: [[rc://*/ta/man/translate/figs-explicit]]) 8:6 rxze rc://*/ta/man/translate/grammar-collectivenouns הַ⁠צְּפַרְדֵּ֔עַ 1 There were so many frogs that the text uses the collective singular. If that would be misunderstood in your language, you may simply use the plural, as in the UST. (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) 8:6 j83d rc://*/ta/man/translate/figs-metaphor וַ⁠תַּ֨עַל֙ הַ⁠צְּפַרְדֵּ֔עַ וַ⁠תְּכַ֖ס אֶת־אֶ֥רֶץ מִצְרָֽיִם 1 This means that there were frogs everywhere in Egypt. The image is like that of a blanket smothering the entire country. (Or more directly, like one giant, nation-sized frog sitting on top of the entire land). If your readers would not understand what this image means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 8:7 n02y rc://*/ta/man/translate/translate-unknown הַֽ⁠חֲרְטֻמִּ֖ים בְּ⁠לָטֵי⁠הֶ֑ם 1 See how you translated these in [7:11](../07/11.md). (See: [[rc://*/ta/man/translate/translate-unknown]]) @@ -623,7 +623,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 8:8 qku4 rc://*/ta/man/translate/figs-hypo וַ⁠אֲשַׁלְּחָה֙ אֶת־הָ⁠עָ֔ם וְ⁠יִזְבְּח֖וּ לַ⁠יהוָֽה 1 This promise is conditional on the frogs going away. Use a natural form in your language for hypothetical situations. Alternate translation: “Once the frogs are gone, I will let the people go, and they may sacrifice to Yahweh” (See: [[rc://*/ta/man/translate/figs-hypo]]) 8:9 khfd rc://*/ta/man/translate/figs-irony הִתְפָּאֵ֣ר עָלַ⁠י֒ 1 Moses speaks with false humility here. He is ironically pointing out Pharaoh’s powerlessness before Yahweh. Alternate translation: “You can choose” (See: [[rc://*/ta/man/translate/figs-irony]]) 8:9 g0lu rc://*/ta/man/translate/figs-merism לְ⁠ךָ֗ וְ⁠לַ⁠עֲבָדֶ֨י⁠ךָ֙ וּֽ⁠לְ⁠עַמְּ⁠ךָ֔ & מִמְּ⁠ךָ֖ וּ⁠מִ⁠בָּתֶּ֑י⁠ךָ 1 These lists mean “for everyone” and “from everywhere” (in Egypt). This makes clear that Moses will ask for a complete end of the plague. You should translate the list in such a way that it does not convey limitation to these specifics but is understood to imply universality. (See: [[rc://*/ta/man/translate/figs-merism]]) -8:10 ofw3 rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֣עַן תֵּדַ֔ע כִּי־אֵ֖ין כַּ⁠יהוָ֥ה אֱלֹהֵֽי⁠נוּ 1 This knowledge is the goal of Yahweh’s granting a respite from the frogs. In some languages you may need to place this at the end of [verse 11](../08/11.md), after Moses says the frogs will leave. Use a natural way in your language for indicating purpose. (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]]) +8:10 ofw3 rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֣עַן תֵּדַ֔ע כִּי־אֵ֖ין כַּ⁠יהוָ֥ה אֱלֹהֵֽי⁠נוּ 1 This knowledge is the goal of Yahweh’s granting a respite from the frogs. In some languages you may need to place this at the end of [8:11](../08/11.md), after Moses says the frogs will leave. Use a natural way in your language for indicating purpose. (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]]) 8:10 d1wp rc://*/ta/man/translate/figs-exclusive אֱלֹהֵֽי⁠נוּ 1 Here, **our** refers to the Israelites’ God, excluding Pharaoh and the Egyptians. Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]]) 8:11 zwqo rc://*/ta/man/translate/figs-merism מִמְּ⁠ךָ֙ וּ⁠מִ⁠בָּ֣תֶּ֔י⁠ךָ וּ⁠מֵ⁠עֲבָדֶ֖י⁠ךָ וּ⁠מֵ⁠עַמֶּ֑⁠ךָ 1 This list means “from everywhere and everyone” (in Egypt). This shows that the end of the plague will be as complete as was its extent. You should translate the list in such a way that it does not convey limitation to these specifics but is understood to imply universality. (See: [[rc://*/ta/man/translate/figs-merism]]) 8:12 jjv2 שָׂ֥ם 1 Alternate translation: “Yahweh had set” @@ -654,9 +654,9 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 8:20 frfn rc://*/ta/man/translate/writing-newevent וַ⁠יֹּ֨אמֶר יְהוָ֜ה 1 A new scene begins here. Use the natural form in your language for introducing a new event. This is the beginning of the fourth plague sequence. (See: [[rc://*/ta/man/translate/writing-newevent]]) 8:20 syv2 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י פַרְעֹ֔ה 1 Here, **face** means the presence of a person. (See: [[rc://*/ta/man/translate/figs-metonymy]]) 8:20 vnym הִנֵּ֖ה 1 **Behold** is used to draw attention to important information that is next. In some languages and translation styles, it will make the most sense to omit this, as in the UST. Alternate translation: “Listen carefully” -8:20 uypa rc://*/ta/man/translate/figs-quotations כֹּ֚ה אָמַ֣ר יְהוָ֔ה 1 This phrase opens a direct quote that continues until the end of [verse 23](../08/23.md). It may be helpful to your readers to indicate this with an opening first-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. However, you may also consider making the opening portion an indirect quote so that you do not have a quote inside of a quote for the next verses. Alternate translation: “that Yahweh says” (See: [[rc://*/ta/man/translate/figs-quotations]]) +8:20 uypa rc://*/ta/man/translate/figs-quotations כֹּ֚ה אָמַ֣ר יְהוָ֔ה 1 This phrase opens a direct quote that continues until the end of [8:23](../08/23.md). It may be helpful to your readers to indicate this with an opening first-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. However, you may also consider making the opening portion an indirect quote so that you do not have a quote inside of a quote for the next verses. Alternate translation: “that Yahweh says” (See: [[rc://*/ta/man/translate/figs-quotations]]) 8:20 eqd2 כֹּ֚ה אָמַ֣ר יְהוָ֔ה 1 This quotation formula is used to introduce commands from Yahweh. See [4:intro](../04/intro.md) for more information. -8:20 a7l7 rc://*/ta/man/translate/figs-quotemarks שַׁלַּ֥ח 1 This phrase opens a second-level direct quotation which continues until the end of [verse 23](../08/23.md), unless you made **thus says Yahweh** an indirect quotation. It may be helpful to your readers to indicate this by marking it with second-level quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation within a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) +8:20 a7l7 rc://*/ta/man/translate/figs-quotemarks שַׁלַּ֥ח 1 This phrase opens a second-level direct quotation which continues until the end of [8:23](../08/23.md), unless you made **thus says Yahweh** an indirect quotation. It may be helpful to your readers to indicate this by marking it with second-level quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation within a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 8:20 fgl3 rc://*/ta/man/translate/grammar-connect-logic-goal וְ⁠יַֽעַבְדֻֽ⁠נִי 1 This is the purpose of the people being let go. Use a natural way in your language for indicating purpose. Alternate translation: “so they can serve me” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]]) 8:21 hitq הִנְ⁠נִי֩ 1 The expression **behold me!** is used to draw attention to important information that is next. Alternate translation: “Listen carefully” 8:21 hwcl rc://*/ta/man/translate/grammar-collectivenouns הֶ⁠עָרֹ֑ב & הֶ֣⁠עָרֹ֔ב 1 Here, **the swarm** is a collective singular noun that refers to a great number of flying, biting insects traveling in a group. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “swarms of flies” (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) @@ -820,9 +820,9 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 10:5 rdav וְ⁠כִסָּה֙ אֶת־עֵ֣ין הָ⁠אָ֔רֶץ 1 Alternate translation: “And it will cover the land from sight” 10:5 oj3i rc://*/ta/man/translate/grammar-collectivenouns וְ⁠כִסָּה֙ & וְ⁠אָכַ֣ל & וְ⁠אָכַל֙ 1 Here the pronoun **it** agrees in number with the collective singular “locust” in the previous verse. Insects are often referred to without gender in English, but you will need to use whatever number, gender, or noun class is required in your language to agree with the word for “locust” that you used in the [previous verse](../10/04.md). See the UST. (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) 10:6 ir5l rc://*/ta/man/translate/figs-hyperbole מִ⁠יּ֗וֹם הֱיוֹתָ⁠ם֙ עַל־הָ֣⁠אֲדָמָ֔ה עַ֖ד הַ⁠יּ֣וֹם הַ⁠זֶּ֑ה 1 Here, **on the earth** could either mean “on the planet” or “on the land” (Egypt). Either way, the entire phrase is meant to emphasize an extremely long time, with the intended meaning being “never.” (See: [[rc://*/ta/man/translate/figs-hyperbole]]) -10:6 ma0o rc://*/ta/man/translate/figs-explicit וַ⁠יִּ֥פֶן 1 [Verse 3](../10/03.md) says that Aaron came in to see the king with Moses. It is implied that he left with him as well. You may make this explicit if it would help your readers. (See: [[rc://*/ta/man/translate/figs-explicit]]) +10:6 ma0o rc://*/ta/man/translate/figs-explicit וַ⁠יִּ֥פֶן 1 [10:3](../10/03.md) says that Aaron came in to see the king with Moses. It is implied that he left with him as well. You may make this explicit if it would help your readers. (See: [[rc://*/ta/man/translate/figs-explicit]]) 10:7 xn8j rc://*/ta/man/translate/figs-rquestion עַד־מָתַי֙ יִהְיֶ֨ה זֶ֥ה לָ֨⁠נוּ֙ לְ⁠מוֹקֵ֔שׁ 1 Pharaoh’s servants ask this question to show Pharaoh that he is stubbornly causing the destruction of Egypt. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “We must not let this man continue to cause trouble for us!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) -10:7 jqbh rc://*/ta/man/translate/figs-gendernotations הָ֣⁠אֲנָשִׁ֔ים 1 Here, **men** may be literal or it may refer to the Israelites, including the women and children. In [verse 10](../10/10.md) the king rejects the idea of letting the women and children go, and in [verse 11](../10/11.md) he specifically says that the men can go. (See: [[rc://*/ta/man/translate/figs-gendernotations]]) +10:7 jqbh rc://*/ta/man/translate/figs-gendernotations הָ֣⁠אֲנָשִׁ֔ים 1 Here, **men** may be literal or it may refer to the Israelites, including the women and children. In [10:10](../10/10.md) the king rejects the idea of letting the women and children go, and in [10:11](../10/11.md) he specifically says that the men can go. (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 10:7 xdm5 rc://*/ta/man/translate/figs-rquestion הֲ⁠טֶ֣רֶם תֵּדַ֔ע כִּ֥י אָבְדָ֖ה מִצְרָֽיִם 1 Pharaoh’s servants ask this question to bring Pharaoh to recognize what he refuses to see. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “You should realize that Egypt is destroyed!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 10:7 c6pr rc://*/ta/man/translate/figs-activepassive כִּ֥י אָבְדָ֖ה מִצְרָֽיִם 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Alternate translation: “that these plagues have destroyed Egypt” or “that their God has destroyed Egypt” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 10:8 bu1x rc://*/ta/man/translate/figs-activepassive וַ⁠יּוּשַׁ֞ב אֶת־מֹשֶׁ֤ה וְ⁠אֶֽת־אַהֲרֹן֙ אֶל־פַּרְעֹ֔ה 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Alternate translation: “And a servant brought Moses and Aaron back to Pharaoh” (See: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -880,7 +880,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 10:28 te45 rc://*/ta/man/translate/figs-synecdoche פָּנַ֔⁠י & פָנַ֖⁠י 1 Here, **face** refers to the whole person. See the UST. (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 10:29 h1jf rc://*/ta/man/translate/figs-idiom כֵּ֣ן דִּבַּ֑רְתָּ 1 With these words, Moses emphasizes that Pharaoh has spoken the truth. Alternate translation: “What you have said is true” (See: [[rc://*/ta/man/translate/figs-idiom]]) 10:29 rg18 rc://*/ta/man/translate/figs-synecdoche פָּנֶֽי⁠ךָ 1 Here, **face** refers to the whole person. Alternate translation: “you” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) -11:intro pu3u 0 # Exodus 11 General Notes\n\n## Structure and Formatting\r\n\nChapter 11 is a transition point in the book. The previous nine plagues (in their three sequences of three) have come to an end and the last plague, the death of the firstborn, is about to occur, along with the Passover and the Exodus itself. It is difficult to know if the events in chapter 11 all are recorded in the order in which they happened. For translation, you should follow the order of the text if it will not confuse your readers.\n\nIt may be helpful to think that after the end of chapter 10, Yahweh spoke to Moses immediately, before he actually left Pharaoh’s presence (v. [1](../11/01.md)-[2](../11/02.md)). [Verse 3](../11/03.md) is a comment suggesting that the Egyptians will be willing to do as the Israelites are told to ask them to do in [v. 2](../11/02.md). In verses [4](../11/04.md)-[7](../11/07.md) Moses gives Pharaoh and his officials a message from Yahweh that Yahweh is giving to Moses right at that moment. At the end of [v. 8](../11/08.md) Moses leaves Pharaoh’s presence (completing the interaction from the [end of ch. 10](../10/28.md)). [Verse 9](../11/09.md) may either be Yahweh telling Moses what is going to happen, or it could be part of the summary that occurs in [v. 10](../11/10.md). Verse 10 summarizes what has happened in chs. 5-10 (especially the plagues in chs. 7-10) in preparation for the great last plague. +11:intro pu3u 0 # Exodus 11 General Notes\n\n## Structure and Formatting\r\n\nChapter 11 is a transition point in the book. The previous nine plagues (in their three sequences of three) have come to an end and the last plague, the death of the firstborn, is about to occur, along with the Passover and the Exodus itself. It is difficult to know if the events in chapter 11 all are recorded in the order in which they happened. For translation, you should follow the order of the text if it will not confuse your readers.\n\nIt may be helpful to think that after the end of chapter 10, Yahweh spoke to Moses immediately, before he actually left Pharaoh’s presence (v. [1](../11/01.md)-[2](../11/02.md)). [11:3](../11/03.md) is a comment suggesting that the Egyptians will be willing to do as the Israelites are told to ask them to do in [v. 2](../11/02.md). In verses [4](../11/04.md)-[7](../11/07.md) Moses gives Pharaoh and his officials a message from Yahweh that Yahweh is giving to Moses right at that moment. At the end of [v. 8](../11/08.md) Moses leaves Pharaoh’s presence (completing the interaction from the [end of ch. 10](../10/28.md)). [11:9](../11/09.md) may either be Yahweh telling Moses what is going to happen, or it could be part of the summary that occurs in [v. 10](../11/10.md). Verse 10 summarizes what has happened in chs. 5-10 (especially the plagues in chs. 7-10) in preparation for the great last plague. 11:1 hrom rc://*/ta/man/translate/figs-quotemarks אֶל־מֹשֶׁ֗ה 1 After this phrase, a direct quote begins that continues until the end of [11:2](../11/02.md). It may be helpful to your readers to indicate this with an opening first-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. There may be other quotations in this chapter; they will be marked by the same punctuation, but they will not have their own notes unless there is something unique about them. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 11:1 eqeb rc://*/ta/man/translate/grammar-connect-time-sequential כְּ⁠שַׁ֨לְּח֔⁠וֹ & יְגָרֵ֥שׁ 1 These verbs (**lets go** and **drive away**) are meant to immediately follow one another. When you translate, make sure they are almost simultaneous in time; the letting go happens and then immediately the driving away happens. (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]]) 11:1 iocd כָּלָ֕ה גָּרֵ֛שׁ יְגָרֵ֥שׁ 1 The wording here is very forceful. Use strong words, forms, or phrasing when you are translating. @@ -909,13 +909,13 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 11:10 h5g7 rc://*/ta/man/translate/writing-endofstory וּ⁠מֹשֶׁ֣ה וְ⁠אַהֲרֹ֗ן עָשׂ֛וּ אֶת־כָּל־הַ⁠מֹּפְתִ֥ים הָ⁠אֵ֖לֶּה לִ⁠פְנֵ֣י פַרְעֹ֑ה וַ⁠יְחַזֵּ֤ק יְהוָה֙ אֶת־לֵ֣ב פַּרְעֹ֔ה וְ⁠לֹֽא־שִׁלַּ֥ח אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל מֵ⁠אַרְצֽ⁠וֹ 1 This verse is summarizing and wrapping up the story of the plagues. If your language has a way of summarizing information at the end of a story, try to translate this verse (and possibly verse 9—see the introductory notes to this chapter) in this way. (See: [[rc://*/ta/man/translate/writing-endofstory]]) 11:10 um4u rc://*/ta/man/translate/figs-metaphor וַ⁠יְחַזֵּ֤ק יְהוָה֙ אֶת־לֵ֣ב פַּרְעֹ֔ה 1 This means God made him stubborn. His stubborn attitude is spoken of as if his **heart** were **strong**. If the **heart** is not the body part your culture uses to refer to a person’s will, consider using whichever organ your culture would use for this image. See how you translated this in [4:21](../04/21.md). Alternate translation: “But Yahweh caused Pharaoh to be stubborn” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 12:intro fd2f 0 # Exodus 12 General Notes\n\n## Structure and Formatting\n\nThe events of this chapter are known as the Passover. They are remembered in the celebration of Passover. (See: [[rc://*/tw/dict/bible/kt/passover]])\n1. Instruction v. 1-28\n * v. 1-20: Yahweh gives instructions\n * v. 1-11: how to eat this Passover\n * v. 12-13: description of the plague\n * v. 14-20: directions for future celebration of Passover\n * v. 21-28: Moses repeats Yahweh’s instructions to Israelites\n2. Narrative v. 29-42: Passover and Exodus\n3. Instruction v. 43-49: which foreigners may eat Passover\n4. Summary Narrative v. 50-51\n\n## Special Concepts in this Chapter\n\n### Unleavened bread\n\nThe concept of unleavened bread is introduced in this chapter. Its significance stems from its connection to the events in this chapter. (See: [[rc://*/tw/dict/bible/kt/unleavenedbread]])\n\n### Ethnic segregation\n\nThe Hebrew people were to be separate from the rest of the world. Because of this, they separated themselves from other people groups. At this time, these foreigners were looked upon as unholy. (See: [[rc://*/tw/dict/bible/kt/holy]])\n\n## Potential Translation Issues:\n\n### Passover\n\n### Pronoun usage\n\nIn the long quotation (verses 3-20) that Yahweh tells Moses and Aaron to convey to the Israelites, he speaks of them in the third person (“they must”) in [verses 3](../12/03.md)–4 and [verses 7](../12/07.md)–8 and to them in the second person (“you must”) for all the rest of the instruction. Some languages may need to keep the pronoun person consistent throughout the quotation.\n\n### You plural\n\nIn this chapter, almost every occurrence of “you” or “your” is plural. Each one refers to all the Israelites. Those that are not will be marked. If your language uses different forms of “you” depending on the number of people addressed, use a plural form throughout unless otherwise noted. (See: [[rc://*/ta/man/translate/figs-youdual]]) -12:2 z785 rc://*/ta/man/translate/figs-quotemarks הַ⁠חֹ֧דֶשׁ הַ⁠זֶּ֛ה לָ⁠כֶ֖ם רֹ֣אשׁ חֳדָשִׁ֑ים 1 The start of this verse is the beginning of a direct quote which continues until the end of [verse 20](../12/20.md). It may be helpful to your readers to indicate this with an opening first-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. There may be other quotations in this chapter; they will be marked by the same punctuation, but they will not have their own notes unless there is something unique about them. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) +12:2 z785 rc://*/ta/man/translate/figs-quotemarks הַ⁠חֹ֧דֶשׁ הַ⁠זֶּ֛ה לָ⁠כֶ֖ם רֹ֣אשׁ חֳדָשִׁ֑ים 1 The start of this verse is the beginning of a direct quote which continues until the end of [12:20](../12/20.md). It may be helpful to your readers to indicate this with an opening first-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. There may be other quotations in this chapter; they will be marked by the same punctuation, but they will not have their own notes unless there is something unique about them. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 12:2 gtgb rc://*/ta/man/translate/figs-parallelism הַ⁠חֹ֧דֶשׁ הַ⁠זֶּ֛ה לָ⁠כֶ֖ם רֹ֣אשׁ חֳדָשִׁ֑ים רִאשׁ֥וֹן הוּא֙ לָ⁠כֶ֔ם לְ⁠חָדְשֵׁ֖י הַ⁠שָּׁנָֽה 1 These two phrases mean basically the same thing and emphasize that the month in which the events of this chapter take place will be the beginning of their calendar year. (See: [[rc://*/ta/man/translate/figs-parallelism]]) 12:2 uy4w rc://*/ta/man/translate/translate-hebrewmonths רִאשׁ֥וֹן הוּא֙ לָ⁠כֶ֔ם לְ⁠חָדְשֵׁ֖י הַ⁠שָּׁנָֽה 1 The first month of the Hebrew calendar includes the last part of March and the first part of April on Western calendars. It marks when Yahweh rescued the Israelites from the Egyptians. You could convert the Hebrew day and month into an approximate date on the calendar that your culture uses. However, the Jews used a lunar calendar, so if you use a solar calendar, the date will be different every year and the translation will not be entirely accurate. So you may just want to give the number of the day and the name of the month on the Hebrew calendar, and say approximately what time of year that is on your calendar in a footnote. (See: [[rc://*/ta/man/translate/translate-hebrewmonths]]) 12:3 lv6s rc://*/ta/man/translate/figs-youdual דַּבְּר֗וּ 1 The command here is to both Moses and Aaron. If your language uses a different form if two are people addressed, use a dual form here. (See: [[rc://*/ta/man/translate/figs-youdual]]) 12:3 jjw0 וְ⁠יִקְח֣וּ לָ⁠הֶ֗ם אִ֛ישׁ שֶׂ֥ה לְ⁠בֵית־אָבֹ֖ת שֶׂ֥ה לַ⁠בָּֽיִת 1 This seems to be indicating that if multiple families live in one house, the man who is the leader of the family group that lives there should take one lamb for that whole household. Alternate translation: “the father of each household must take a lamb for his household, one per household” 12:3 d1f5 שֶׂ֥ה לַ⁠בָּֽיִת 1 Alternate translation: “one lamb per house” -12:3 qzct שֶׂ֥ה & שֶׂ֥ה 1 The word **lamb** literally means “of the flock,” and it could also be translated as a sheep or a goat. Here, the ULT uses **lamb** (a young sheep), because [verse 5](../12/05.md) specifies that it must be one year old. “Kid” (a young goat) would be equally valid as verse 5 also says that it could be either a sheep or a goat. You may translate it as either sheep or goat, whichever would be most familiar. +12:3 qzct שֶׂ֥ה & שֶׂ֥ה 1 The word **lamb** literally means “of the flock,” and it could also be translated as a sheep or a goat. Here, the ULT uses **lamb** (a young sheep), because [12:5](../12/05.md) specifies that it must be one year old. “Kid” (a young goat) would be equally valid as verse 5 also says that it could be either a sheep or a goat. You may translate it as either sheep or goat, whichever would be most familiar. 12:4 xzn3 rc://*/ta/man/translate/figs-explicit וְ⁠אִם־יִמְעַ֣ט הַ⁠בַּיִת֮ מִ⁠הְיֹ֣ת מִ⁠שֶּׂה֒ 1 This means that there are not enough people in the family to eat an entire lamb. If it would be helpful to your readers, you could express that explicitly. Alternate translation: “If there are not enough people in the household to eat an entire lamb” (See: [[rc://*/ta/man/translate/figs-explicit]]) 12:4 o258 וּ⁠שְׁכֵנ֛⁠וֹ הַ⁠קָּרֹ֥ב אֶל־בֵּית֖⁠וֹ בְּ⁠מִכְסַ֣ת נְפָשֹׁ֑ת 1 The phrase **by the number of people** helps to clarify which sort of **neighbor near to his house** the Israelite should choose. They should count their own household and another household and try to have a group that is the right number to eat an entire lamb. Alternate translation: “and his neighbor who lives near him and whose family is the right size to share a lamb with” 12:4 fu2g rc://*/ta/man/translate/figs-gendernotations אִ֚ישׁ 1 Here **man** refers to each person, whether man, woman, or child. Alternate translation: “each family member” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) @@ -1043,7 +1043,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 13:22 iiuj עַמּ֤וּד הֶֽ⁠עָנָן֙ יוֹמָ֔ם וְ⁠עַמּ֥וּד הָ⁠אֵ֖שׁ לָ֑יְלָה 1 See how you translated this in [13:21](../13/21.md). 13:22 qxks rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֖י הָ⁠עָֽם 1 Here, **from the face of the people** means “from in front of the people” where they could see it. Alternate translation: “from where they could see it” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 14:intro jq4u 0 # Exodus 14 General Notes\n\n## Structure and Formatting\n\nThis whole chapter is the record of an important event in the history of Israel known as the “parting of the sea of reeds (Red Sea).”\nThroughout this chapter and chapter 15, the word “sea” is used. Exodus 13:18 and 15:22 show that this is the sea of reeds (Red Sea). Since the text does not explicitly say that though, the ULT will only say “sea.” In your translation, it may help people to be more specific than the text if just using “sea” is confusing.\n\n## Special Concepts in this Chapter\n\n### Pharaoh’s chariots\n\nThese chariots were a fighting force. Pharaoh took an army to kill the Hebrew people. (See: [[rc://*/ta/man/translate/figs-explicit]])\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical Questions\n\nThe Israelites asked a few rhetorical questions of Moses. These questions were not really directed at Moses, but at Yahweh. This showed their lack of faith in Yahweh. (See: [[rc://*/ta/man/translate/figs-rquestion]] and [[rc://*/tw/dict/bible/kt/faith]]) -14:2 b5qq rc://*/ta/man/translate/figs-quotemarks דַּבֵּר֮ 1 This verse begins a direct quote which continues into [verse 4](../13/04.md). It may be helpful to your readers to indicate this with an opening first-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. There may be other quotations in this chapter; they will be marked by the same punctuation, but they will not have their own notes unless there is something unique about them. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) +14:2 b5qq rc://*/ta/man/translate/figs-quotemarks דַּבֵּר֮ 1 This verse begins a direct quote which continues into [13:4](../13/04.md). It may be helpful to your readers to indicate this with an opening first-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. There may be other quotations in this chapter; they will be marked by the same punctuation, but they will not have their own notes unless there is something unique about them. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 14:2 mb4e rc://*/ta/man/translate/translate-names פִּ֣י הַחִירֹ֔ת & מִגְדֹּ֖ל & בַּ֣עַל צְפֹ֔ן 1 These are locations on Egypt’s eastern border. (See: [[rc://*/ta/man/translate/translate-names]]) 14:2 ue2o rc://*/ta/man/translate/figs-quotations בְּנֵ֣י יִשְׂרָאֵל֒ וְ⁠יָשֻׁ֗בוּ וְ⁠יַחֲנוּ֙ לִ⁠פְנֵי֙ פִּ֣י הַחִירֹ֔ת בֵּ֥ין מִגְדֹּ֖ל וּ⁠בֵ֣ין הַ⁠יָּ֑ם לִ⁠פְנֵי֙ בַּ֣עַל צְפֹ֔ן 1 The portion after **that** could be translated as a direct quotation. That would make a second-level direct quotation. It may be helpful to your readers to indicate this by marking it with second-level quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation within a quotation. Alternate translation: “the sons of Israel, ‘Turn and camp before the face of Pi Hahiroth, between Migdol and the sea, before the face of Baal Zephon.’” (See: [[rc://*/ta/man/translate/figs-quotations]]) 14:2 c9r8 rc://*/ta/man/translate/figs-youdual תַחֲנ֖וּ 1 Here, **you** is plural and refers to Moses and the Israelites. If your language uses different forms of “you” depending on the number of people addressed, use a plural form here. (See: [[rc://*/ta/man/translate/figs-youdual]]) @@ -1085,10 +1085,10 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 14:17 z5ub וַ⁠אֲנִ֗י הִנְ⁠נִ֤י 1 Here, **behold me** is an expression meant to focus the attention of the listener on what the speaker is about to say. In this case, Yahweh is drawing attention to his next actions. Alternate translation: “Look at what I will do” 14:17 qd3l rc://*/ta/man/translate/figs-metaphor מְחַזֵּק֙ אֶת־לֵ֣ב מִצְרַ֔יִם 1 This means that God will make them stubborn. Their stubborn attitude is spoken of as if their **hearts** were “strong.” If the **heart** is not the body part your culture uses to refer to a person’s will, consider using whichever organ your culture would use for this image. See how you translated this in [4:21](../04/21.md). Alternate translation: “I will cause the Egyptians to be stubborn” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 14:17 asz9 וְ⁠יָבֹ֖אוּ אַחֲרֵי⁠הֶ֑ם 1 Alternate translation: “so that the Egyptians will go into the sea after the Israelites” -14:17 hjyh rc://*/ta/man/translate/figs-ellipsis וְ⁠אִכָּבְדָ֤ה בְּ⁠פַרְעֹה֙ וּ⁠בְ⁠כָל־חֵיל֔⁠וֹ בְּ⁠רִכְבּ֖⁠וֹ וּ⁠בְ⁠פָרָשָֽׁי⁠ו 1 Yahweh is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. See how you translated a similar phrase in [verse 4](../14/04.md) Alternate translation: “And I will be glorified because of what I do to Pharaoh, all his army, his chariots, and his horsemen” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) +14:17 hjyh rc://*/ta/man/translate/figs-ellipsis וְ⁠אִכָּבְדָ֤ה בְּ⁠פַרְעֹה֙ וּ⁠בְ⁠כָל־חֵיל֔⁠וֹ בְּ⁠רִכְבּ֖⁠וֹ וּ⁠בְ⁠פָרָשָֽׁי⁠ו 1 Yahweh is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. See how you translated a similar phrase in [14:4](../14/04.md) Alternate translation: “And I will be glorified because of what I do to Pharaoh, all his army, his chariots, and his horsemen” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 14:17 asfq rc://*/ta/man/translate/figs-activepassive וְ⁠אִכָּבְדָ֤ה 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “And people will glorify me” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 14:18 ytnm rc://*/ta/man/translate/figs-activepassive בְּ⁠הִכָּבְדִ֣⁠י 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: “when I cause people to glorify me” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -14:18 cji1 rc://*/ta/man/translate/figs-ellipsis בְּ⁠הִכָּבְדִ֣⁠י בְּ⁠פַרְעֹ֔ה בְּ⁠רִכְבּ֖⁠וֹ וּ⁠בְ⁠פָרָשָֽׁי⁠ו 1 Yahweh is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. See how you translated a similar phrase in [verse 4](../14/04.md) Alternate translation: “when I get glory because of what I do to Pharaoh, his chariots, and his horsemen” or “when I show my glory by what I do to Pharaoh, his chariots, and his horsemen” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) +14:18 cji1 rc://*/ta/man/translate/figs-ellipsis בְּ⁠הִכָּבְדִ֣⁠י בְּ⁠פַרְעֹ֔ה בְּ⁠רִכְבּ֖⁠וֹ וּ⁠בְ⁠פָרָשָֽׁי⁠ו 1 Yahweh is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. See how you translated a similar phrase in [14:4](../14/04.md) Alternate translation: “when I get glory because of what I do to Pharaoh, his chariots, and his horsemen” or “when I show my glory by what I do to Pharaoh, his chariots, and his horsemen” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 14:19 hsih rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵי֙ מַחֲנֵ֣ה & מִ⁠פְּנֵי⁠הֶ֔ם 1 Here, **face** means “front.” Alternate translation: “in front of the camp of … from in front of them” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 14:19 m1do עַמּ֤וּד הֶֽ⁠עָנָן֙ 1 See how you translated this in [13:21](../13/21.md). 14:19 ysv9 rc://*/ta/man/translate/grammar-collectivenouns יִשְׂרָאֵ֔ל 1 This is a collective singular noun. If your language would not refer to a group of people in this way, you may need to translate it as plural. Alternate translation: “the Israelites” (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) @@ -1113,7 +1113,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 14:30 p5zw עַל־שְׂפַ֥ת הַ⁠יָּֽם 1 Alternate translation: “on the land along the edge of the sea” 14:31 o1oc rc://*/ta/man/translate/grammar-collectivenouns יִשְׂרָאֵ֜ל 1 This is a collective singular noun. If your language would not refer to a group of people in this way, you may need to translate it as plural. Alternate translation: “the Israelites” (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) 14:31 np6s rc://*/ta/man/translate/figs-metonymy אֶת־הַ⁠יָּ֣ד הַ⁠גְּדֹלָ֗ה 1 Here, **hand** refers to power. Alternate translation: “the great power” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -15:intro ni4b 0 # Exodus 15 General Notes\n\n## Structure and Formatting\n\nVerses 1b-18 and 21b of chapter 15 are poetry. They are a song of praise to Yahweh because he defeated and destroyed the Egyptian army ([Exodus 14:26-28](../14/26.md)). Translating poetry should be done by someone who is a skilled poet in the target language. Because the forms of poetry are so different in different languages, a translation that is good poetry in the target language may seem very different from the original poem. The structure may look quite different. The poet will be well served by looking at the entire poem from multiple perspectives. He will need to know the meaning of the poem, the themes and discourse structure of the poem, and the feelings that the poem is supposed to create in the reader at each point (UST, tNotes). He will need to understand how that was accomplished by the original form and structure (ULT). Then he will need to compose the translated poem using forms and structures that have the same or similar meaning, themes, discourse elements, and feelings in his own language. Unlike in many other places, most notes in this chapter will not advise towards expressing meaning in plain ways or combining parallel phrases as that advice would be too simplistic for handling poetry.\n\n### Structure\n\nThis song follows a basic AB structure which is given to us in verse 1b-c and 21b-c:\n\n* A - praise to Yahweh - he is magnificent (expressed in various words)\n* B - because he defeats our enemies\n\nThe song can be divided into three major sections, each of which is patterned as: AB(a)b. Each section starts with an AB portion which is characterized by fewer verbal forms (especially the A portion). The section then elaborates on each. Note that there are other possible analyses of the structure of the poem.\n\nHere is an outline of the structure according to this model:\n\n* Section 1 (see alternate breakdown below):\n* 1b: A “Let me sing to Yahweh, for he has triumphantly triumphed;”\n* 1c: B “the horse and the one riding it he threw into the sea.”\n* 2-3: a\n* 4-5: b\n* Section 2:\n* 6a: A\n* 6b: B\n* 7a: a “And in the abundance of your majesty”\n* 7a-10: b “you overthrow those who rise up against you … ”\n* Section 3:\n* 11: A\n* 12: B\n* 13a: a (possibly) “In your covenant loyalty”\n* 13a-17: b\n* 18: finale\n\nAlternate breakdown of section 1: it is possible to view 1b-c as the introduction and divide verse 2 such that:\n\n* 2a: A “Yah is my strength and my song”\n* 2b: B “and he has become my salvation”\n* 2c-3: a\n* 4-5: b\n\n### Themes:\n\nThere are several images and themes that are throughout the song as well as some that are throughout an individual section.\n\n* “High” versus “low”: Yahweh is high, while his enemies are low.\n* The following words are all related to the idea of being high or rising up: **triumph** ([v1](../15/01.md)), **exalt** ([v2](../15/02.md)), **majestic** ([v6](../15/06.md), [v11](../15/11.md)), **majesty** ([v7](../15/07.md)), and **the mountain of** \\[Yahweh’s\\] **possession** ([v17](../15/17.md)). In the last case, Yahweh’s people are brought to a high place with him.\n* In contrast, his enemies are low. Note in [verse 7](../15/07.md), Yahweh overthrows those who **rise up against** \\[him\\]. Ideas of being low are as follows: **sank** ([v4](../15/04.md), [v10](../15/19.md)), **deeps** ([v5](../15/05.md)), **descended into the depths** ([v5](../15/05.md)), **melted away** ([v15](../15/15.md)), and **fall on them** ([v16](../15/16.md)).\n* The strength of Yahweh in [verses 2](../15/02.md), [6](../15/06.md), and [13](../15/13.md).\n* The effectiveness of Yahweh’s hand versus the enemy’s hand. Yahweh’s hand (and arm) is effective in [verses 6](../15/06.md), [12](../15/12.md), [16](../15/16.md), and [17](../15/17.md) but the enemy’s hand is ineffective despite his boasting in [verse 9](../15/09.md).\n* There is parallel imagery near the end of each section. The enemy is compared three times by simile to a heavy, inert object. In [verses 5](../15/05.md) and [16](../15/16.md) that is a **stone**, in [verse 10](../15/10.md) that is **lead**.\n* More parallel imagery occurs at the end of sections one ([v5](../15/05.md)) and two ([v10](../15/10.md)): that of the enemy sinking in the water and being covered by it.\n* In sections two and three the water ([v8](../15/08.md)) and the other peoples ([v16](../15/16.md)) are made still by Yahweh.\n* Section two begins and ends with **majestic** ([v6](../15/06.md), [v10](../15/10.md)) and that word is picked up in the beginning of section three ([v11](../15/11.md)).\n* In section two ([v9](../15/09.md)), the enemies seek to **dispossess** (or disinherit) the Israelites; in section three ([v16](../15/16.md)), the Israelites come to live in the land of Yahweh’s **possession** (or inheritance).\n* In [verse 11](../15/11.md), three themes for the third section are introduced. These are each expanded on in that section.\n* **Holiness** occurs again in [verses 13](../15/13.md) and [16](../15/16.md)\n* **Fear** is vividly described in [verses 14-16](../15/14.md) (shake, terror, panic, trembling, melted away, dread)\n* Yahweh **does miracles** to protect and build a home for his people\n* [Verses 14-16a](../15/14.md) are a chiasm, a complex parallel structure where concepts are repeated in reverse order:\n* A: 14a: peoples (nations) *become* afraid\n* B: 14b: *inhabitants* of Philistia are afraid\n* C: 15a: *rulers* of Edom are afraid\n* C’: 15b: *rulers* of Moab are afraid\n* B’: 15c: *inhabitants* of Canaan are afraid\n* A’: 16a: people *become* afraid\n* In section three, there is another parallel structure:\n* [v13](../15/13.md): you led this people => [v16](../15/16.md): your people pass by\n* v13: this people you redeemed => v16: this people you acquired (or purchased or ransomed)\n* v13: you led them to the home => [v17](../15/17.md): you will bring them … \\[to\\] the place … you made\n* v13: of your holiness => v17: the Holy Place\n\n## Special Concepts in this Chapter\n\n### The Israelite’s discontent\n\nIn [verse 24](../15/24.md) the word **murmur** is introduced for the first time. This is a very strong term for “grumble” or “complain” that is used to describe the Israelites’ attitude throughout their time in the wilderness. It occurs several times in Exodus and Numbers.\n\n### Yahweh’s laws\n\nIn verses [24-26](../15/24.md), there is an introductory revelation of the requirement that Israel keep the covenant by obeying the law of Moses. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/reveal]]) +15:intro ni4b 0 # Exodus 15 General Notes\n\n## Structure and Formatting\n\nVerses 1b-18 and 21b of chapter 15 are poetry. They are a song of praise to Yahweh because he defeated and destroyed the Egyptian army ([Exodus 14:26-28](../14/26.md)). Translating poetry should be done by someone who is a skilled poet in the target language. Because the forms of poetry are so different in different languages, a translation that is good poetry in the target language may seem very different from the original poem. The structure may look quite different. The poet will be well served by looking at the entire poem from multiple perspectives. He will need to know the meaning of the poem, the themes and discourse structure of the poem, and the feelings that the poem is supposed to create in the reader at each point (UST, tNotes). He will need to understand how that was accomplished by the original form and structure (ULT). Then he will need to compose the translated poem using forms and structures that have the same or similar meaning, themes, discourse elements, and feelings in his own language. Unlike in many other places, most notes in this chapter will not advise towards expressing meaning in plain ways or combining parallel phrases as that advice would be too simplistic for handling poetry.\n\n### Structure\n\nThis song follows a basic AB structure which is given to us in verse 1b-c and 21b-c:\n\n* A - praise to Yahweh - he is magnificent (expressed in various words)\n* B - because he defeats our enemies\n\nThe song can be divided into three major sections, each of which is patterned as: AB(a)b. Each section starts with an AB portion which is characterized by fewer verbal forms (especially the A portion). The section then elaborates on each. Note that there are other possible analyses of the structure of the poem.\n\nHere is an outline of the structure according to this model:\n\n* Section 1 (see alternate breakdown below):\n* 1b: A “Let me sing to Yahweh, for he has triumphantly triumphed;”\n* 1c: B “the horse and the one riding it he threw into the sea.”\n* 2-3: a\n* 4-5: b\n* Section 2:\n* 6a: A\n* 6b: B\n* 7a: a “And in the abundance of your majesty”\n* 7a-10: b “you overthrow those who rise up against you … ”\n* Section 3:\n* 11: A\n* 12: B\n* 13a: a (possibly) “In your covenant loyalty”\n* 13a-17: b\n* 18: finale\n\nAlternate breakdown of section 1: it is possible to view 1b-c as the introduction and divide verse 2 such that:\n\n* 2a: A “Yah is my strength and my song”\n* 2b: B “and he has become my salvation”\n* 2c-3: a\n* 4-5: b\n\n### Themes:\n\nThere are several images and themes that are throughout the song as well as some that are throughout an individual section.\n\n* “High” versus “low”: Yahweh is high, while his enemies are low.\n* The following words are all related to the idea of being high or rising up: **triumph** ([v1](../15/01.md)), **exalt** ([v2](../15/02.md)), **majestic** ([v6](../15/06.md), [v11](../15/11.md)), **majesty** ([v7](../15/07.md)), and **the mountain of** \\[Yahweh’s\\] **possession** ([v17](../15/17.md)). In the last case, Yahweh’s people are brought to a high place with him.\n* In contrast, his enemies are low. Note in [15:7](../15/07.md), Yahweh overthrows those who **rise up against** \\[him\\]. Ideas of being low are as follows: **sank** ([v4](../15/04.md), [v10](../15/19.md)), **deeps** ([v5](../15/05.md)), **descended into the depths** ([v5](../15/05.md)), **melted away** ([v15](../15/15.md)), and **fall on them** ([v16](../15/16.md)).\n* The strength of Yahweh in [verses 2](../15/02.md), [6](../15/06.md), and [13](../15/13.md).\n* The effectiveness of Yahweh’s hand versus the enemy’s hand. Yahweh’s hand (and arm) is effective in [verses 6](../15/06.md), [12](../15/12.md), [16](../15/16.md), and [17](../15/17.md) but the enemy’s hand is ineffective despite his boasting in [15:9](../15/09.md).\n* There is parallel imagery near the end of each section. The enemy is compared three times by simile to a heavy, inert object. In [verses 5](../15/05.md) and [16](../15/16.md) that is a **stone**, in [15:10](../15/10.md) that is **lead**.\n* More parallel imagery occurs at the end of sections one ([v5](../15/05.md)) and two ([v10](../15/10.md)): that of the enemy sinking in the water and being covered by it.\n* In sections two and three the water ([v8](../15/08.md)) and the other peoples ([v16](../15/16.md)) are made still by Yahweh.\n* Section two begins and ends with **majestic** ([v6](../15/06.md), [v10](../15/10.md)) and that word is picked up in the beginning of section three ([v11](../15/11.md)).\n* In section two ([v9](../15/09.md)), the enemies seek to **dispossess** (or disinherit) the Israelites; in section three ([v16](../15/16.md)), the Israelites come to live in the land of Yahweh’s **possession** (or inheritance).\n* In [15:11](../15/11.md), three themes for the third section are introduced. These are each expanded on in that section.\n* **Holiness** occurs again in [verses 13](../15/13.md) and [16](../15/16.md)\n* **Fear** is vividly described in [verses 14-16](../15/14.md) (shake, terror, panic, trembling, melted away, dread)\n* Yahweh **does miracles** to protect and build a home for his people\n* [Verses 14-16a](../15/14.md) are a chiasm, a complex parallel structure where concepts are repeated in reverse order:\n* A: 14a: peoples (nations) *become* afraid\n* B: 14b: *inhabitants* of Philistia are afraid\n* C: 15a: *rulers* of Edom are afraid\n* C’: 15b: *rulers* of Moab are afraid\n* B’: 15c: *inhabitants* of Canaan are afraid\n* A’: 16a: people *become* afraid\n* In section three, there is another parallel structure:\n* [v13](../15/13.md): you led this people => [v16](../15/16.md): your people pass by\n* v13: this people you redeemed => v16: this people you acquired (or purchased or ransomed)\n* v13: you led them to the home => [v17](../15/17.md): you will bring them … \\[to\\] the place … you made\n* v13: of your holiness => v17: the Holy Place\n\n## Special Concepts in this Chapter\n\n### The Israelite’s discontent\n\nIn [15:24](../15/24.md) the word **murmur** is introduced for the first time. This is a very strong term for “grumble” or “complain” that is used to describe the Israelites’ attitude throughout their time in the wilderness. It occurs several times in Exodus and Numbers.\n\n### Yahweh’s laws\n\nIn verses [24-26](../15/24.md), there is an introductory revelation of the requirement that Israel keep the covenant by obeying the law of Moses. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/reveal]]) 15:1 kw29 rc://*/ta/man/translate/figs-explicit גָאֹ֣ה גָּאָ֔ה 1 If it would be helpful to your readers, you could state explicitly over whom Yahweh triumphed. Alternate translation: “he has achieved a glorious victory over the army of Egypt” (See: [[rc://*/ta/man/translate/figs-explicit]]) 15:1 bpyj גָאֹ֣ה גָּאָ֔ה 1 Alternate translation: “he is highly exalted” or “he is extremely high” or “he is exaltedly exalted” 15:1 f6ue rc://*/ta/man/translate/figs-metaphor ס֥וּס וְ⁠רֹכְב֖⁠וֹ רָמָ֥ה בַ⁠יָּֽם 1 Moses sang about God causing the sea to cover and drown the horse and rider as if God had thrown them **into the sea**. If your readers would not understand what this image means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “he has made the horse and rider drown in the sea” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -1143,7 +1143,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 15:8 tguh rc://*/ta/man/translate/figs-parallelism נֶ֣עֶרְמוּ מַ֔יִם נִצְּב֥וּ כְמוֹ־נֵ֖ד נֹזְלִ֑ים קָֽפְא֥וּ תְהֹמֹ֖ת בְּ⁠לֶב־יָֽם 1 These lines are synonymous parallels where each line means basically the same thing, but each gives the reader a different poetic image. (See: [[rc://*/ta/man/translate/figs-parallelism]]) 15:8 uevt rc://*/ta/man/translate/figs-metaphor בְּ⁠לֶב־יָֽם 1 The center or deepest part of the sea is spoken of as if the sea had a **heart**. Alternate translation: “in the center of the sea” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 15:9 d8nk rc://*/ta/man/translate/figs-activepassive תִּמְלָאֵ֣⁠מוֹ נַפְשִׁ֔⁠י 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “I will satisfy my desire on them” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -15:9 lu0e תּוֹרִישֵׁ֖⁠מוֹ יָדִֽ⁠י 1 The meaning of this phrase is unclear. The word translated **dispossess** could also mean “possess” or “inherit.” What seems clear is that the Egyptians plan to use their power to prevent the Israelites from possessing good things. Whether this is a reference back to **plunder** earlier in the verse or to recapturing them as slaves or to taking over the Israelites’ place in the land of Goshen or to keeping them from reaching the promised land (of Yahweh’s possession, see [verse 17](../15/17.md) regarding where Yahweh will bring his people) or something else is not so clear. It could also refer to taking away their life and breath. **Dispossess** was chosen rather than another term because the verb is in a causative form here. Alternate translation: “my hand will possess them” or “my hand will inherit them” or “my hand will kill them” +15:9 lu0e תּוֹרִישֵׁ֖⁠מוֹ יָדִֽ⁠י 1 The meaning of this phrase is unclear. The word translated **dispossess** could also mean “possess” or “inherit.” What seems clear is that the Egyptians plan to use their power to prevent the Israelites from possessing good things. Whether this is a reference back to **plunder** earlier in the verse or to recapturing them as slaves or to taking over the Israelites’ place in the land of Goshen or to keeping them from reaching the promised land (of Yahweh’s possession, see [15:17](../15/17.md) regarding where Yahweh will bring his people) or something else is not so clear. It could also refer to taking away their life and breath. **Dispossess** was chosen rather than another term because the verb is in a causative form here. Alternate translation: “my hand will possess them” or “my hand will inherit them” or “my hand will kill them” 15:9 sm77 rc://*/ta/man/translate/figs-metonymy תּוֹרִישֵׁ֖⁠מוֹ יָדִֽ⁠י 1 Here **hand** is used of the Egyptians’ power (that is, their military strength). If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “I will dispossess them” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 15:10 yrj5 rc://*/ta/man/translate/figs-metaphor נָשַׁ֥פְתָּ בְ⁠רוּחֲ⁠ךָ֖ 1 Moses spoke about God making the **wind** blow as if God **blew** the wind through his nose or mouth. If your readers would not understand what this image means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “But you made the wind blow” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 15:10 f7d3 rc://*/ta/man/translate/figs-simile צָֽלֲלוּ֙ כַּֽ⁠עוֹפֶ֔רֶת בְּ⁠מַ֖יִם אַדִּירִֽים 1 **Lead** is a heavy metal that is commonly used to make things sink in water. It is used here to show how quickly God’s enemies were destroyed. Alternate translation: “sank as fast as a heavy piece of metal in the deep turbulent waters” (See: [[rc://*/ta/man/translate/figs-simile]]) @@ -1269,11 +1269,11 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 17:15 fneg נִסִּֽ⁠י 1 A **banner** is something lifted up high, perhaps like a flag, that people can see from a distance and follow. Alternate translation: “is my military standard” or “is my guidon” 17:16 lr14 כִּֽי־יָד֙ עַל־כֵּ֣ס יָ֔הּ 1 The Hebrew here is very difficult, and there are a variety of opinions regarding the meaning. Questions include: (1) Whose hand is referred to? Amalek’s, Yahweh’s, or Moses’? (2) What is the hand on (or against)? Yahweh’s throne or banner? (3) What is the meaning of the Hebrew preposition meaning on, against, or above? What does that signify? Rebellion, or taking an oath, or holding onto a symbol of power? If there is another translation in your region, it may be best to simply follow the interpretation it gives. Alternate translation: “Because a hand was on the throne of Yah” or “Because a hand was on the banner of Yah” 17:16 sw1q מִלְחָמָ֥ה לַ⁠יהוָ֖ה בַּֽ⁠עֲמָלֵ֑ק 1 This phrase has no verbs in Hebrew. You may need to translate the noun **war** as a verb. Alternate translation: “Yahweh will make war with Amalek” or “Yahweh will war against Amalek” -18:intro t8g2 0 # Exodus 18 General Notes\n\n## Structure and Formatting\n\n- v. 1-12: Jethro visits Moses and hears all that Yahweh has done\n- v. 13-27: Jethro observes Moses and advises him to set up a subsidiarity leadership structure; Moses does so\n\n## Special Concepts in this Chapter\n\n### Leadership lessons\n\nJethro taught Moses an important leadership lesson in this chapter. Many scholars look at this chapter for important leadership lessons. Moses delegated some of his responsibilities to other godly men so that he would not become worn out by all the demands made of him. (See: [[rc://*/tw/dict/bible/kt/godly]])\n\n## Possible Translation Difficulties\n\n### Order of events\n\nThe timing of the events in [verse 2](../18/02.md) is not clear and, whatever their timing, may be difficult to translate. The question: Is Jethro’s **taking** Zipporah related to the past event of Moses sending her back to him at some otherwise unmentioned point in time, or is Jethro’s **taking** related to his coming to meet Moses in [verse 5](../18/05.md).\n\n### Verse 11\n\n[Verse 11](../18/11.md) is difficult in the original and requires interpretation.\n\n### God and Yahweh\n\nIn this chapter, God, who is named Yahweh in much of the rest of the book, is mostly referred to as God instead of by his name as is usual. Translations should not suggest that they are not different beings.\n\n### Kinship: Father-in-law\n\nJethro is the father of Moses’ wife. Some languages may make a distinction between that and a woman’s father-in-law. If that is the case, note it in verses: 1-2, 5-8, 12, 14-15, 17, 24, and 27. (See: [[rc://*/ta/man/translate/translate-kinship]])\n\n### Participant reference\n\nJethro is often referred to simply as the father-in-law of Moses in this chapter. He is also named explicitly (referred to by name) an unusually high number of times (it would be more usual to have more pronouns referring to him). Frequent use of his name is likely to emphasize his familial ties and authority (or honored status). Some languages may need to alter the way he is referred to for naturalness or to convey the same sense of familial ties and authority (or honored status). +18:intro t8g2 0 # Exodus 18 General Notes\n\n## Structure and Formatting\n\n- v. 1-12: Jethro visits Moses and hears all that Yahweh has done\n- v. 13-27: Jethro observes Moses and advises him to set up a subsidiarity leadership structure; Moses does so\n\n## Special Concepts in this Chapter\n\n### Leadership lessons\n\nJethro taught Moses an important leadership lesson in this chapter. Many scholars look at this chapter for important leadership lessons. Moses delegated some of his responsibilities to other godly men so that he would not become worn out by all the demands made of him. (See: [[rc://*/tw/dict/bible/kt/godly]])\n\n## Possible Translation Difficulties\n\n### Order of events\n\nThe timing of the events in [18:2](../18/02.md) is not clear and, whatever their timing, may be difficult to translate. The question: Is Jethro’s **taking** Zipporah related to the past event of Moses sending her back to him at some otherwise unmentioned point in time, or is Jethro’s **taking** related to his coming to meet Moses in [18:5](../18/05.md).\n\n### Verse 11\n\n[18:11](../18/11.md) is difficult in the original and requires interpretation.\n\n### God and Yahweh\n\nIn this chapter, God, who is named Yahweh in much of the rest of the book, is mostly referred to as God instead of by his name as is usual. Translations should not suggest that they are not different beings.\n\n### Kinship: Father-in-law\n\nJethro is the father of Moses’ wife. Some languages may make a distinction between that and a woman’s father-in-law. If that is the case, note it in verses: 1-2, 5-8, 12, 14-15, 17, 24, and 27. (See: [[rc://*/ta/man/translate/translate-kinship]])\n\n### Participant reference\n\nJethro is often referred to simply as the father-in-law of Moses in this chapter. He is also named explicitly (referred to by name) an unusually high number of times (it would be more usual to have more pronouns referring to him). Frequent use of his name is likely to emphasize his familial ties and authority (or honored status). Some languages may need to alter the way he is referred to for naturalness or to convey the same sense of familial ties and authority (or honored status). 18:1 nl86 rc://*/ta/man/translate/translate-kinship חֹתֵ֣ן מֹשֶׁ֔ה 1 The label, **father-in-law of Moses** refers to the father of the wife of Moses. If your language uses a different term for a man’s father-in-law than for a woman’s father-in-law, choose the appropriate one here. Note the use of this term also in verses: 2, 5-8, 12, 14-15, 17, 24, and 27. Alternate translation: “the father of the wife of Moses” (See: [[rc://*/ta/man/translate/translate-kinship]]) 18:2 zw6h וַ⁠יִּקַּ֗ח יִתְרוֹ֙ חֹתֵ֣ן מֹשֶׁ֔ה אֶת־צִפֹּרָ֖ה אֵ֣שֶׁת מֹשֶׁ֑ה 1 This could mean: (1) Jethro took Zipporah to Moses, or (2) Jethro had earlier welcomed back Zipporah. 18:2 chy6 rc://*/ta/man/translate/figs-explicit אַחַ֖ר שִׁלּוּחֶֽי⁠הָ 1 This is something Moses had done earlier. If it would be helpful to your readers, you could express that explicitly. Alternate translation: “after Moses had sent her home to her father” (See: [[rc://*/ta/man/translate/figs-explicit]]) -18:3 khs1 וְ⁠אֵ֖ת שְׁנֵ֣י בָנֶ֑י⁠הָ 1 This is the ending of the sentence that begins with the words **Jethro … took Zipporah** in [verse 2](../18/02.md). This could mean: (1) Jethro took Zipporah and her two sons to Moses, or (2) Jethro had earlier welcomed back Zipporah and her two sons. +18:3 khs1 וְ⁠אֵ֖ת שְׁנֵ֣י בָנֶ֑י⁠הָ 1 This is the ending of the sentence that begins with the words **Jethro … took Zipporah** in [18:2](../18/02.md). This could mean: (1) Jethro took Zipporah and her two sons to Moses, or (2) Jethro had earlier welcomed back Zipporah and her two sons. 18:3 k4mb rc://*/ta/man/translate/translate-names גֵּֽרְשֹׁ֔ם 1 **Gershom** is a son of Moses and Zipporah; his name means “foreigner.” See [2:22](../02/22.md). (See: [[rc://*/ta/man/translate/translate-names]]) 18:4 xi35 rc://*/ta/man/translate/translate-names אֱלִיעֶ֑זֶר 1 **Eliezer** is a son of Moses and Zipporah; his name means “God is the one who helps me.” (See: [[rc://*/ta/man/translate/translate-names]]) 18:4 z2km rc://*/ta/man/translate/figs-metonymy מֵ⁠חֶ֥רֶב פַּרְעֹֽה 1 The phrase **from the sword of Pharaoh** represents being killed by Pharaoh or Pharaoh’s army. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “from being killed by Pharaoh” or “from being killed by Pharaoh’s army” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -1316,7 +1316,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 19:intro ck7e 0 # Exodus 19 General Notes\n\n## Structure and Formatting\n\nThis chapter consist of a series of Moses going up Mount Sinai, talking to Yahweh, coming down, and talking to the people. He is being the intermediary, carrying messages between Yahweh and the people.\n- v. 1-2: Arrival at Sinai\n- v. 3-8: First cycle of Moses going up and down for instruction and response\n- v. 9-15: Second cycle, people get ready to hear God\n- v. 16-19: God speaks to the people from the mountain\n- v. 20-25: Third cycle\n\n## Special Concepts in this Chapter\n\n### “A kingdom of priests”\n\nThe function of the priests was to intercede for the people. The Levites were the only priests in Israel; this is a metaphor indicating that the nation was to intercede for the world as a whole. They were also to be holy, or set apart, from the rest of the world. (See: [[rc://*/tw/dict/bible/kt/priest]] and [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/tw/dict/bible/kt/holy]])\n\n### Revealing the law\n\nThe events of this chapter are concerned with preparing the people to receive the law of Moses. The people go through all of this to prepare themselves for the law, which shows the great importance of this event for Israel. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### Boundaries between Yahweh and the people\n\nMoses is told to make the people holy in preparation for meeting Yahweh, then boundaries are set up to keep the people separate from Yahweh, and then the priests are told to make themselves holy. The theme of a holy separation is beginning to be developed that will become much of the law code. 19:1 r5tj rc://*/ta/man/translate/translate-ordinal בַּ⁠חֹ֨דֶשׁ֙ הַ⁠שְּׁלִישִׁ֔י & בַּ⁠יּ֣וֹם הַ⁠זֶּ֔ה 1 This means they arrived at the wilderness on the first day of the month just as they left Egypt on the first day of the month. The first day of the third month on the Hebrew calendar is near the middle of May on Western calendars. If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “In the month 3 … on the day 1 of the month” (See: [[rc://*/ta/man/translate/translate-ordinal]]) 19:2 nk51 rc://*/ta/man/translate/translate-names מֵ⁠רְפִידִ֗ים 1 **Rephidim** is an area on the edge of the wilderness of Sinai where the people of Israel had been camping. See how you translated this name in [Exodus 17:1](../17/01.md). (See: [[rc://*/ta/man/translate/translate-names]]) -19:3 kgev rc://*/ta/man/translate/figs-parallelism תֹאמַר֙ לְ⁠בֵ֣ית יַעֲקֹ֔ב וְ⁠תַגֵּ֖יד לִ⁠בְנֵ֥י יִשְׂרָאֵֽל 1 These two phrases have exactly the same meaning. This may be for poetic effect, as Yahweh’s statement here through [verse 6](../19/06.md) is somewhat artfully crafted. You may need to use a strategy other than parallelism to achieve a similar poetic effect in your language. (See: [[rc://*/ta/man/translate/figs-parallelism]]) +19:3 kgev rc://*/ta/man/translate/figs-parallelism תֹאמַר֙ לְ⁠בֵ֣ית יַעֲקֹ֔ב וְ⁠תַגֵּ֖יד לִ⁠בְנֵ֥י יִשְׂרָאֵֽל 1 These two phrases have exactly the same meaning. This may be for poetic effect, as Yahweh’s statement here through [19:6](../19/06.md) is somewhat artfully crafted. You may need to use a strategy other than parallelism to achieve a similar poetic effect in your language. (See: [[rc://*/ta/man/translate/figs-parallelism]]) 19:4 z9i6 rc://*/ta/man/translate/figs-youdual אַתֶּ֣ם רְאִיתֶ֔ם 1 The word **you** here refers to the Israelites. Yahweh is telling Moses what to tell the Israelites. If your language has a plural form of you, you would need it here. (See: [[rc://*/ta/man/translate/figs-youdual]]) 19:4 b7ph rc://*/ta/man/translate/figs-metaphor וָ⁠אֶשָּׂ֤א אֶתְ⁠כֶם֙ עַל־כַּנְפֵ֣י נְשָׁרִ֔ים 1 God speaks of caring for his people while they traveled as if he were an eagle and carried them on his **wings**. If your readers would not understand what this image means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “how I helped you travel like an eagle that carries her babies on her wings” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 19:5 c767 rc://*/ta/man/translate/figs-metonymy בְּ⁠קֹלִ֔⁠י 1 God’s voice represents what he says. Alternate translation: “to what I say” or “to my words” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -1332,7 +1332,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 19:10 ie7y וְ⁠קִדַּשְׁתָּ֥⁠ם 1 This may mean instruct the people, or it may mean Moses will have a role as well. Alternate translation: “and tell them to dedicate themselves to me” or “and help them to purify themselves for me” 19:11 tdg9 rc://*/ta/man/translate/figs-metonymy לְ⁠עֵינֵ֥י 1 Here, **before the eyes** means “so they can see.” If it would be helpful in your language, you could use an equivalent expression or plain language. See the UST. (See: [[rc://*/ta/man/translate/figs-metonymy]]) 19:12 d48p וְ⁠הִגְבַּלְתָּ֤ 1 The **boundary** was either a mark or some kind of barrier. -19:12 hhv5 rc://*/ta/man/translate/figs-quotesinquotes לֵ⁠אמֹ֔ר הִשָּׁמְר֥וּ לָ⁠כֶ֛ם 1 A second-level direct quotation begins with **watch**. It is not clear where this command that Moses is to give the Israelites ends. Most English translations end it in [verse 13](../19/13.md) before the last sentence. For that reason, it may be most helpful to translate the instruction as an indirect quotation. Alternate translation: “telling them to watch themselves” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]]) +19:12 hhv5 rc://*/ta/man/translate/figs-quotesinquotes לֵ⁠אמֹ֔ר הִשָּׁמְר֥וּ לָ⁠כֶ֛ם 1 A second-level direct quotation begins with **watch**. It is not clear where this command that Moses is to give the Israelites ends. Most English translations end it in [19:13](../19/13.md) before the last sentence. For that reason, it may be most helpful to translate the instruction as an indirect quotation. Alternate translation: “telling them to watch themselves” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]]) 19:12 xct0 הִשָּׁמְר֥וּ לָ⁠כֶ֛ם עֲל֥וֹת בָּ⁠הָ֖ר וּ⁠נְגֹ֣עַ בְּ⁠קָצֵ֑⁠הוּ 1 Here, the negative command is implied from the **watch yourselves** command. Alternate translation: “Watch yourselves against climbing on the mountain or touching on its edge” 19:12 kis1 rc://*/ta/man/translate/figs-activepassive כָּל־הַ⁠נֹּגֵ֥עַ בָּ⁠הָ֖ר מ֥וֹת 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “You must surely put to death any person who touches the mountain” or “You must surely kill anyone who touches the mountain” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 19:13 l9ak rc://*/ta/man/translate/figs-metonymy לֹא־תִגַּ֨ע בּ֜⁠וֹ יָ֗ד 1 Here, **hand** is a metonym for any part of a person. Alternate translation: “No person shall touch that one” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -1388,7 +1388,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 20:26 qm1b rc://*/ta/man/translate/figs-explicit וְ⁠לֹֽא־תַעֲלֶ֥ה בְ⁠מַעֲלֹ֖ת עַֽל־מִזְבְּחִ֑⁠י 1 If you need to connect this statement more explicitly to the previous statements regarding building the alter, you could add a phrase about building steps. Alternate translation: “Do not build steps up to the altar and go up to it on those steps” (See: [[rc://*/ta/man/translate/figs-explicit]]) 20:26 e28y rc://*/ta/man/translate/figs-activepassive אֲשֶׁ֛ר לֹֽא־תִגָּלֶ֥ה עֶרְוָתְ⁠ךָ֖ עָלָֽי⁠ו 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: “so that you do not expose your nakedness over it” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 20:26 h2qd עֶרְוָתְ⁠ךָ֖ 1 Alternate translation: “your private parts” -21:intro dnd3 0 # Exodus 21 General Notes\n\nThis chapter begins to give the Israelite civil case law, that is, the explanation of how to apply the principles condensed in the ten commandments.\n\n## Structure:\n\n- 1: Introduction\n- 2-6: Laws regarding male slaves\n- 7-11: Laws regarding female slaves\n- 12-17: Capital crimes\n- 18-36: Liability laws\n * 18-27: Regarding human violence\n * 28-36: Regarding damage done by or to animals\n\n## Translation Issues in this Chapter\n\n### Hypothetical situations\n\nThroughout the case law, a hypothetical situation is introduced with “when” or “if.” It is followed by a description of the situation; then there is the penalty or action to be taken in those situations. A hypothetical person may be introduced with “anyone” or “whoever.” Most verses for the next several chapters will have these hypothetical situations. See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]] Translators familiar with Hebrew may want to notice that, generally, major divisions are introduced by כִּי (ki) and minor divisions within a topic are introduced by אִם (’im).\n\n### Passive construction\n\nMany portions of these situations are written in the passive voice. Some languages may have to change all or some of these to active voice. See: [[rc://*/ta/man/translate/figs-activepassive]].\n\n### Daughters sold as servants\n\nThe section from [verses 7-11](../21/07.md) may be somewhat confusing because a daughter that is sold as a servant is seamlessly connected to her becoming someone’s wife. It seems the two things could be closely related.\n\n### Ransom payment\n\nIn [verse 30](../21/30.md) a man whose bull killed someone may evade the death penalty by paying a ransom price, but the conditions for that happening are not clear. +21:intro dnd3 0 # Exodus 21 General Notes\n\nThis chapter begins to give the Israelite civil case law, that is, the explanation of how to apply the principles condensed in the ten commandments.\n\n## Structure:\n\n- 1: Introduction\n- 2-6: Laws regarding male slaves\n- 7-11: Laws regarding female slaves\n- 12-17: Capital crimes\n- 18-36: Liability laws\n * 18-27: Regarding human violence\n * 28-36: Regarding damage done by or to animals\n\n## Translation Issues in this Chapter\n\n### Hypothetical situations\n\nThroughout the case law, a hypothetical situation is introduced with “when” or “if.” It is followed by a description of the situation; then there is the penalty or action to be taken in those situations. A hypothetical person may be introduced with “anyone” or “whoever.” Most verses for the next several chapters will have these hypothetical situations. See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]] Translators familiar with Hebrew may want to notice that, generally, major divisions are introduced by כִּי (ki) and minor divisions within a topic are introduced by אִם (’im).\n\n### Passive construction\n\nMany portions of these situations are written in the passive voice. Some languages may have to change all or some of these to active voice. See: [[rc://*/ta/man/translate/figs-activepassive]].\n\n### Daughters sold as servants\n\nThe section from [verses 7-11](../21/07.md) may be somewhat confusing because a daughter that is sold as a servant is seamlessly connected to her becoming someone’s wife. It seems the two things could be closely related.\n\n### Ransom payment\n\nIn [21:30](../21/30.md) a man whose bull killed someone may evade the death penalty by paying a ransom price, but the conditions for that happening are not clear. 21:1 xxf4 you must set before them 0 Yahweh continues speaking to Moses. There is no quote break between chapters. 21:1 hhf7 תָּשִׂ֖ים 1 Alternate translation: “you must give” or “you must tell” 21:1 ddql rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵי⁠הֶֽם 1 Here, **faces** represents the presence of the nation. Alternate translation: “before them” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -1491,7 +1491,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 22:9 fgz1 כִּי־ה֣וּא זֶ֔ה 1 Alternate translation: “This is mine” or “This is my missing property” 22:9 m31k rc://*/ta/man/translate/figs-metonymy הָֽ⁠אֱלֹהִ֔ים & אֱלֹהִ֔ים 1 The word used here for **God**, at its most literal, means “great ones.” Here and in the [previous verse](../22/08.md) it may have this basic meaning and refer to human judges or other leaders in Israel. It may also be a metonym and refer to the judges because they represent God to the people and have his authority. See [Exodus 21:6](../21/06.md) for another example of this. Alternate translation: “the judges” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 22:10 h7ms rc://*/ta/man/translate/figs-activepassive נִשְׁבַּ֥ר אוֹ־נִשְׁבָּ֖ה 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, as modeled in the UST. (See: [[rc://*/ta/man/translate/figs-activepassive]]) -22:10 hzow נִשְׁבָּ֖ה 1 Here, **carried away** means that it is not a thief but a wild animal that takes the ox or sheep away (to eat it). See [verse 12](../22/12.md) for cases where the animal is stolen while in another’s care. +22:10 hzow נִשְׁבָּ֖ה 1 Here, **carried away** means that it is not a thief but a wild animal that takes the ox or sheep away (to eat it). See [22:12](../22/12.md) for cases where the animal is stolen while in another’s care. 22:11 gl7t rc://*/ta/man/translate/figs-activepassive שְׁבֻעַ֣ת יְהוָ֗ה תִּהְיֶה֙ בֵּ֣ין שְׁנֵי⁠הֶ֔ם & וְ⁠לָקַ֥ח בְּעָלָ֖י⁠ו 1 Only the man who is accused of stealing the animal must swear the oath. The owner of the lost animal must accept the oath that has been sworn. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the man who was caring for the animal must swear an oath before Yahweh … and the owner must accept that oath” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 22:12 yw3w rc://*/ta/man/translate/figs-activepassive וְ⁠אִם־גָּנֹ֥ב יִגָּנֵ֖ב מֵ⁠עִמּ֑⁠וֹ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “But if someone stole the animal from him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 22:13 b313 rc://*/ta/man/translate/figs-activepassive אִם־טָרֹ֥ף יִטָּרֵ֖ף 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “But if a wild beast tore the animal in pieces” (See: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -1525,7 +1525,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 22:30 j345 rc://*/ta/man/translate/translate-numbers שִׁבְעַ֤ת 1 Alternate translation: “7” (See: [[rc://*/ta/man/translate/translate-numbers]]) 22:30 m4wq rc://*/ta/man/translate/translate-ordinal בַּ⁠יּ֥וֹם הַ⁠שְּׁמִינִ֖י 1 If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “on day 8” (See: [[rc://*/ta/man/translate/translate-ordinal]]) 22:31 jjhn rc://*/ta/man/translate/figs-abstractnouns וְ⁠אַנְשֵׁי־קֹ֖דֶשׁ תִּהְי֣וּ⁠ן לִ֑⁠י 1 If your language does not use an abstract noun for the idea of **holiness**, you can express the same idea in another way. Alternate translation: “And you shall be holy men to men” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -23:intro hk5t 0 # Exodus 23 General Notes\n\n## Structure\n\nThis chapter continues the list of case laws for Israel. It also touches on the patterns of life regarding the Sabbaths ([verses 10-12](../23/10.md)) and Festivals ([verses 14-19](../23/14.md)). At [verse 20](../23/20.md) Yahweh begins telling them about their future as they go to and live in the promised land.\n\n## Special Concepts in this Chapter\n\n### Celebrations of feasts and festivals\n\nThe people of Israel were required to celebrate certain feasts and festivals. These were part of the law of Moses, and some are described in this chapter. Their purpose was to worship Yahweh and to remember the great things Yahweh has done for them. +23:intro hk5t 0 # Exodus 23 General Notes\n\n## Structure\n\nThis chapter continues the list of case laws for Israel. It also touches on the patterns of life regarding the Sabbaths ([verses 10-12](../23/10.md)) and Festivals ([verses 14-19](../23/14.md)). At [23:20](../23/20.md) Yahweh begins telling them about their future as they go to and live in the promised land.\n\n## Special Concepts in this Chapter\n\n### Celebrations of feasts and festivals\n\nThe people of Israel were required to celebrate certain feasts and festivals. These were part of the law of Moses, and some are described in this chapter. Their purpose was to worship Yahweh and to remember the great things Yahweh has done for them. 23:1 we1y 0 # General Information:\n\nYahweh continues telling Moses his laws for the people of Israel. 23:1 eeoc rc://*/ta/man/translate/figs-abstractnouns לֹ֥א תִשָּׂ֖א שֵׁ֣מַע שָׁ֑וְא 1 If your language does not use abstract nouns for the ideas of **report** and **emptiness**, you can express the same idea in another way. Alternate translation: “You must not report emptily” or “You must not report falsely” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 23:1 l4xr שֵׁ֣מַע שָׁ֑וְא 1 Alternate translation: “a false testimony” @@ -1596,7 +1596,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 24:1 zukb rc://*/ta/man/translate/figs-123person אֶל־יְהוָ֗ה 1 Yahweh refers to himself in the third person. If this is confusing in your language, you may use the first person. Alternate translation: “to me” (See: [[rc://*/ta/man/translate/figs-123person]]) 24:1 nm3t rc://*/ta/man/translate/translate-numbers וְ⁠שִׁבְעִ֖ים 1 Alternate translation: “and 70” (See: [[rc://*/ta/man/translate/translate-numbers]]) 24:1 ymip rc://*/ta/man/translate/figs-explicit וְ⁠הִשְׁתַּחֲוִיתֶ֖ם 1 Here, after **bow down,** “to me” is implied. If it would be helpful to your readers, you could express that explicitly. Alternate translation: “and you shall bow down to me” (See: [[rc://*/ta/man/translate/figs-explicit]]) -24:2 p06o rc://*/ta/man/translate/writing-pronouns וְ⁠הֵ֖ם 1 Here, **they** refers to all the other people mentioned in [verse 1](../24/01.md). Alternate translation: “and Aaron, Nadab, Abihu, and the elders” (See: [[rc://*/ta/man/translate/writing-pronouns]]) +24:2 p06o rc://*/ta/man/translate/writing-pronouns וְ⁠הֵ֖ם 1 Here, **they** refers to all the other people mentioned in [24:1](../24/01.md). Alternate translation: “and Aaron, Nadab, Abihu, and the elders” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 24:2 dqnp rc://*/ta/man/translate/figs-123person אֶל־יְהוָ֔ה 1 Yahweh refers to himself in the third person. If this is confusing in your language, you may use the first person. Alternate translation: “to me” (See: [[rc://*/ta/man/translate/figs-123person]]) 24:3 sbc3 rc://*/ta/man/translate/writing-newevent with one voice 0 Verses 3-8 tell of a different scene than the rest of the chapter, which may need to be marked in a certain way in your language. It seems that there were some preparations needed before Moses and the elders could go up to meet Yahweh. (See: [[rc://*/ta/man/translate/writing-newevent]]) 24:3 nuqr with one voice 0 See [Exodus 19:8](../19/08.md) for how you translated a very similar event. @@ -1606,7 +1606,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 24:7 c9tm rc://*/ta/man/translate/translate-unknown סֵ֣פֶר הַ⁠בְּרִ֔ית 1 Here, **book** does not mean something in our modern format. It was likely a piece of papyrus (an early form of paper made from reeds) or animal skin that rolled up. Alternate translation: “the Covenant he had written down” (See: [[rc://*/ta/man/translate/translate-unknown]]) 24:8 h9ff rc://*/ta/man/translate/figs-explicit הַ⁠דָּ֔ם 1 This refers to **the blood** that Moses had put into the bowls. If it would be helpful to your readers, you could express that explicitly. (See: [[rc://*/ta/man/translate/figs-explicit]]) 24:8 juxf rc://*/ta/man/translate/figs-explicit עַ֥ל כָּל־הַ⁠דְּבָרִ֖ים הָ⁠אֵֽלֶּה׃ 1 **These words** refers to what Moses just read aloud to them, that is, Yahweh’s commands. If it would be helpful to your readers, you could express that explicitly. Alternate translation: “which I just read aloud to you and you agreed to” (See: [[rc://*/ta/man/translate/figs-explicit]]) -24:9 izl5 rc://*/ta/man/translate/writing-newevent Nadab … Abihu 0 A new scene begins with this verse, which may need to be marked in a certain way in your language. Here the narrative is connected to [verse 2](../24/02.md). (See: [[rc://*/ta/man/translate/writing-newevent]]) +24:9 izl5 rc://*/ta/man/translate/writing-newevent Nadab … Abihu 0 A new scene begins with this verse, which may need to be marked in a certain way in your language. Here the narrative is connected to [24:2](../24/02.md). (See: [[rc://*/ta/man/translate/writing-newevent]]) 24:9 uz7y rc://*/ta/man/translate/translate-names נָדָב֙ וַ⁠אֲבִיה֔וּא 1 **Nadab and Abihu** are men’s names. See how you translated these names in [Exodus 6:23](../06/23.md). (See: [[rc://*/ta/man/translate/translate-names]]) 24:9 nuq7 rc://*/ta/man/translate/figs-explicit וַ⁠יַּ֥עַל 1 The men **went up** the mountain. If it would be helpful to your readers, you could express that explicitly. (See: [[rc://*/ta/man/translate/figs-explicit]]) 24:10 ic4s rc://*/ta/man/translate/figs-personification וְ⁠תַ֣חַת רַגְלָ֗י⁠ו 1 **And under his feet** speaks of God as if he had human feet. If this might be confusing for your readers, you could express this meaning plainly. Alternate translation: “And below where God was” (See: [[rc://*/ta/man/translate/figs-personification]]) @@ -1618,7 +1618,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 24:12 dx4f rc://*/ta/man/translate/figs-explicit לְ⁠הוֹרֹתָֽ⁠ם 1 This means so that Moses and the other Israelite leaders could teach the laws and commandments to the Israelite people. If it would be helpful to your readers, you could express that explicitly. (See: [[rc://*/ta/man/translate/figs-explicit]]) 24:13 flw7 rc://*/ta/man/translate/writing-participants וִ⁠יהוֹשֻׁ֖עַ 1 **Joshua** is introduced here again. Use the natural form in your language for reintroducing a character. (See: [[rc://*/ta/man/translate/writing-participants]]) 24:13 gv5e וִ⁠יהוֹשֻׁ֖עַ מְשָׁרְת֑⁠וֹ 1 The word translated **servant** here is usually associated with a higher position, like a government minister. Avoid using a word that implies a lower-class serving role. Alternate translation: “and Joshua his assistant” -24:14 mhvj rc://*/ta/man/translate/grammar-connect-time-sequential וְ⁠אֶל־הַ⁠זְּקֵנִ֤ים אָמַר֙ 1 The structure of the Hebrew indicates but does not require that this speech by Moses happened before [verse 13](../24/13.md) (hence **had said**). The ULT takes this view, however, for languages where it is hard to express events out of order, the UST reflects the other grammatical possibility and says in [24:13](../24/13.md) that Moses started up the mountain and in [24:15](../24/15.md) that he went the rest of the way up the mountain. Following this, you can view this verse as if Moses paused and gave these final instructions as he was leaving the elders behind, thus keeping a sequential structure. Either approach is permissible by the text, but the approach of the ULT is preferred, if possible. (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]]) +24:14 mhvj rc://*/ta/man/translate/grammar-connect-time-sequential וְ⁠אֶל־הַ⁠זְּקֵנִ֤ים אָמַר֙ 1 The structure of the Hebrew indicates but does not require that this speech by Moses happened before [24:13](../24/13.md) (hence **had said**). The ULT takes this view, however, for languages where it is hard to express events out of order, the UST reflects the other grammatical possibility and says in [24:13](../24/13.md) that Moses started up the mountain and in [24:15](../24/15.md) that he went the rest of the way up the mountain. Following this, you can view this verse as if Moses paused and gave these final instructions as he was leaving the elders behind, thus keeping a sequential structure. Either approach is permissible by the text, but the approach of the ULT is preferred, if possible. (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]]) 24:14 qiy4 לָ֣⁠נוּ 1 Alternate translation: “Joshua and me” 24:14 uc7r rc://*/ta/man/translate/translate-names וְ⁠חוּר֙ 1 **Hur** is a man’s name. See how you translated this name in [Exodus 17:10](../17/10.md). (See: [[rc://*/ta/man/translate/translate-names]]) 24:14 jyh8 וְ⁠הִנֵּ֨ה 1 **Behold** is used to draw attention to important information that Moses is about to tell them. It is frequently omitted. If your language uses a statement to draw attention to important information, you should consider using it here. Alternate translation: “Remember” @@ -1629,7 +1629,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 24:17 e4n6 rc://*/ta/man/translate/figs-simile כְּ⁠אֵ֥שׁ אֹכֶ֖לֶת 1 This means the glory of Yahweh was very large and seemed to burn brightly, like a fire. If it would be helpful in your language, you could use an equivalent comparison or express this meaning plainly. Alternate translation: “like a big fire burning” (See: [[rc://*/ta/man/translate/figs-simile]]) 24:17 k5lj rc://*/ta/man/translate/figs-idiom לְ⁠עֵינֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל 1 Their **eyes** represent seeing, and seeing represents their thoughts or judgment about what they saw. If your readers would not understand what this image means in this context, you could use an equivalent idiom from your culture. Alternatively, you could express the meaning plainly. See how you translated a similar expression in [15:26](../15/26.md). Alternate translation: “to the Israelites” (See: [[rc://*/ta/man/translate/figs-idiom]]) 24:18 h1wy rc://*/ta/man/translate/translate-numbers אַרְבָּעִ֣ים י֔וֹם וְ⁠אַרְבָּעִ֖ים לָֽיְלָה 1 Alternate translation: “forty days and forty nights” (See: [[rc://*/ta/man/translate/translate-numbers]]) -25:intro t23a 0 # Exodus 25 General Notes\n\n## Structure:\n\n* v. 1-7: Instructions for gifts the Israelites may give to help build the place where they will worship God\n* v. 8-9: Introductory building instructions\n* v. 10-22: Instructions for building the Box of the Testimony\n* v. 23-30: Instructions for building the table\n* v. 31-39: Instructions for building the lampstand\n* v. 40: Summary instruction\n\n## Special Concepts in this Chapter\n\n* The tent of meeting and Box of the Testimony are introduced in this chapter.\n* Translators will need to take special care in translating the concept of atonement.\n\n## Potential Translation Issues in this Chapter:\n\n* There are many unfamiliar items in this chapter. Fortunately they are mostly all physical items. Translators will have to try to understand what each item is and translate it into the closest equivalent in their culture. It may be helpful for translators to try to find images depicting some of the items the Israelites were to make.\n* There are some biblical weights and measurements that translators may not have encountered before.\n* From [verse 11](../25/11.md) until the end of chapter 30, almost every instruction regarding the construction of the tent of meeting and all the associated items are given with a singular form of “you,” as if Moses himself would make them. However, it is clear and made explicit in [chapter 31](../31/01.md) that certain skilled craftsmen will receive these instructions from Moses and make these items. In some languages you may need to change from second to third person throughout, following the pattern in [25:10](../25/10.md). There are a few exceptions which will have their own note. See: [[rc://*/ta/man/translate/figs-123person]] and [[rc://*/ta/man/translate/figs-youcrowd]]. +25:intro t23a 0 # Exodus 25 General Notes\n\n## Structure:\n\n* v. 1-7: Instructions for gifts the Israelites may give to help build the place where they will worship God\n* v. 8-9: Introductory building instructions\n* v. 10-22: Instructions for building the Box of the Testimony\n* v. 23-30: Instructions for building the table\n* v. 31-39: Instructions for building the lampstand\n* v. 40: Summary instruction\n\n## Special Concepts in this Chapter\n\n* The tent of meeting and Box of the Testimony are introduced in this chapter.\n* Translators will need to take special care in translating the concept of atonement.\n\n## Potential Translation Issues in this Chapter:\n\n* There are many unfamiliar items in this chapter. Fortunately they are mostly all physical items. Translators will have to try to understand what each item is and translate it into the closest equivalent in their culture. It may be helpful for translators to try to find images depicting some of the items the Israelites were to make.\n* There are some biblical weights and measurements that translators may not have encountered before.\n* From [25:11](../25/11.md) until the end of chapter 30, almost every instruction regarding the construction of the tent of meeting and all the associated items are given with a singular form of “you,” as if Moses himself would make them. However, it is clear and made explicit in [chapter 31](../31/01.md) that certain skilled craftsmen will receive these instructions from Moses and make these items. In some languages you may need to change from second to third person throughout, following the pattern in [25:10](../25/10.md). There are a few exceptions which will have their own note. See: [[rc://*/ta/man/translate/figs-123person]] and [[rc://*/ta/man/translate/figs-youcrowd]]. 25:2 ygtd rc://*/ta/man/translate/figs-quotemarks דַּבֵּר֙ 1 The beginning of this verse marks the start of a very long direct quote which continues until the end of [Exo 30:10](../30/10.md). It may be helpful to your readers to indicate this with an opening first-level quotation mark or with whatever other punctuation or convention your language uses to indicate the beginning of a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 25:2 tktu rc://*/ta/man/translate/figs-quotations דַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְ⁠יִקְחוּ־לִ֖⁠י תְּרוּמָ֑ה 1 In some languages you may have to make **and they shall take a contribution for me** a direct quote. Note that this will make it a second-level quotation and you will need to mark it with second-level quotation marking if your language uses them. Alternate translation: “Say to the sons of Israel, ‘You shall take a contribution for me.’” (See: [[rc://*/ta/man/translate/figs-quotations]]) 25:2 r5yr rc://*/ta/man/translate/figs-idiom אֲשֶׁ֣ר יִדְּבֶ֣⁠נּוּ לִבּ֔⁠וֹ 1 This is an idiom that indicates a person’s desire to give an offering. Many languages will have a similar idiom, though the body part may vary. Alternate translation: “who wants to give one” (See: [[rc://*/ta/man/translate/figs-idiom]]) @@ -1699,7 +1699,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 26:8 p423 rc://*/ta/man/translate/translate-numbers שְׁלֹשִׁים֙ & אַרְבַּ֣ע & לְ⁠עַשְׁתֵּ֥י עֶשְׂרֵ֖ה 1 Alternate translation: “thirty … four … eleven” (See: [[rc://*/ta/man/translate/translate-numbers]]) 26:8 v7i1 rc://*/ta/man/translate/translate-bdistance שְׁלֹשִׁים֙ בָּֽ⁠אַמָּ֔ה & אַרְבַּ֣ע בָּ⁠אַמָּ֔ה 1 If it would be helpful to your readers, you could express this in terms of modern measurements, either in the text or a footnote. A **cubit** is approximately 46cm. For your reference, a more precise conversion to metric is: 13.8 meter … 184 centimeters (See: [[rc://*/ta/man/translate/translate-bdistance]]) 26:9 kb9x rc://*/ta/man/translate/figs-metonymy אֶל־מ֖וּל פְּנֵ֥י הָ⁠אֹֽהֶל 1 Here, **face** is probably referring to the entrance of the tent. The opening for the protective tent and the sacred tent would have been coordinated so they were in the same place. Alternate translation: “in front of the entrance of the tent” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -26:9 q3og הָ⁠אֹֽהֶל 1 As in [verse 7](../26/07.md), **the tent** refers to the outer tent over the sacred tent. Alternate translation: “the outer tent” +26:9 q3og הָ⁠אֹֽהֶל 1 As in [26:7](../26/07.md), **the tent** refers to the outer tent over the sacred tent. Alternate translation: “the outer tent” 26:10 etf7 loops 0 See how you translated a very similar text in [Exodus 26:4](../26/04.md). 26:11 cq36 rc://*/ta/man/translate/translate-unknown הַ⁠קְּרָסִים֙ 1 The **clasps** fit into the loops to hold the curtains together. See how you translated this in [Exodus 26:6](../26/06.md). (See: [[rc://*/ta/man/translate/translate-unknown]]) 26:12 hftk rc://*/ta/man/translate/translate-fraction חֲצִ֤י 1 A **half** means one part out of two equal parts. (See: [[rc://*/ta/man/translate/translate-fraction]]) @@ -1714,7 +1714,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 26:17 zwfj rc://*/ta/man/translate/translate-unknown יָד֗וֹת 1 Here, the term **tenons** means a part of the wood sticking out from the rest of the frame so that it can be put into a hole in another object. (See: [[rc://*/ta/man/translate/translate-unknown]]) 26:17 xf6s rc://*/ta/man/translate/figs-idiom אִשָּׁ֖ה אֶל־אֲחֹתָ֑⁠הּ 1 This is an idiom meaning “to each other.” See how you translated this in [26:5](../26/05.md). Alternate translation: “one to the other” (See: [[rc://*/ta/man/translate/figs-idiom]]) 26:19 c9id אַדְנֵי־כֶ֔סֶף 1 The **bases of silver** were silver blocks that had a slot in them to keep the board in place and off the ground. -26:19 o357 rc://*/ta/man/translate/figs-explicit שְׁנֵ֨י אֲדָנִ֜ים תַּֽחַת־הַ⁠קֶּ֤רֶשׁ הָ⁠אֶחָד֙ לִ⁠שְׁתֵּ֣י יְדֹתָ֔י⁠ו וּ⁠שְׁנֵ֧י אֲדָנִ֛ים תַּֽחַת־הַ⁠קֶּ֥רֶשׁ הָ⁠אֶחָ֖ד לִ⁠שְׁתֵּ֥י יְדֹתָֽי⁠ו 1 The effect of this is to start a list, and the hearer will assume it should be completed. Try to translate this in the way that a speaker of your language would give instructions that are meant to be carried out on a whole group of objects. This same phrasing occurs again in [verse 21](../26/21.md) and [verse 25](../26/25.md). Alternate translation: “two bases under the first frame for its two tenons, and then two bases under the next frame for its two tenons, and so on for all the frames” (See: [[rc://*/ta/man/translate/figs-explicit]]) +26:19 o357 rc://*/ta/man/translate/figs-explicit שְׁנֵ֨י אֲדָנִ֜ים תַּֽחַת־הַ⁠קֶּ֤רֶשׁ הָ⁠אֶחָד֙ לִ⁠שְׁתֵּ֣י יְדֹתָ֔י⁠ו וּ⁠שְׁנֵ֧י אֲדָנִ֛ים תַּֽחַת־הַ⁠קֶּ֥רֶשׁ הָ⁠אֶחָ֖ד לִ⁠שְׁתֵּ֥י יְדֹתָֽי⁠ו 1 The effect of this is to start a list, and the hearer will assume it should be completed. Try to translate this in the way that a speaker of your language would give instructions that are meant to be carried out on a whole group of objects. This same phrasing occurs again in [26:21](../26/21.md) and [26:25](../26/25.md). Alternate translation: “two bases under the first frame for its two tenons, and then two bases under the next frame for its two tenons, and so on for all the frames” (See: [[rc://*/ta/man/translate/figs-explicit]]) 26:21 rlcf rc://*/ta/man/translate/figs-explicit שְׁנֵ֣י אֲדָנִ֗ים תַּ֚חַת הַ⁠קֶּ֣רֶשׁ הָֽ⁠אֶחָ֔ד וּ⁠שְׁנֵ֣י אֲדָנִ֔ים תַּ֖חַת הַ⁠קֶּ֥רֶשׁ הָ⁠אֶחָֽד 1 The effect of this is to start a list, and the hearer will assume it should be completed. Try to translate this in the way that a speaker of your language would give instructions that are meant to be carried out on a whole group of objects. See how you translated this in [Exodus 26:19](../26/19.md). Alternate translation: “two bases under the first frame, and then two bases under the next frame, and so on for all the frames” (See: [[rc://*/ta/man/translate/figs-explicit]]) 26:25 cbpl rc://*/ta/man/translate/figs-explicit שְׁנֵ֣י אֲדָנִ֗ים תַּ֚חַת הַ⁠קֶּ֣רֶשׁ הָ⁠אֶחָ֔ד וּ⁠שְׁנֵ֣י אֲדָנִ֔ים תַּ֖חַת הַ⁠קֶּ֥רֶשׁ הָ⁠אֶחָֽד 1 The effect of this is to start a list, and the hearer will assume it should be completed. Try to translate this in the way that a speaker of your language would give instructions that are meant to be carried out on a whole group of objects. See how you translated this in [Exodus 26:19](../26/19.md). Alternate translation: “two bases under the first frame, and then two bases under the next frame, and so on for all the frames” (See: [[rc://*/ta/man/translate/figs-explicit]]) 26:25 p2wu rc://*/ta/man/translate/translate-unknown וְ⁠אַדְנֵי⁠הֶ֣ם & אֲדָנִ֑ים & אֲדָנִ֗ים & אֲדָנִ֔ים 1 The **bases** were silver blocks that had a slot in them to keep the frame in place. See how you translated this in [Exodus 26:19](../26/19.md). (See: [[rc://*/ta/man/translate/translate-unknown]]) @@ -1731,8 +1731,8 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 26:36 rr16 תְּכֵ֧לֶת וְ⁠אַרְגָּמָ֛ן וְ⁠תוֹלַ֥עַת שָׁנִ֖י 1 This could mean: (1) “yarn that is dyed blue, purple, and scarlet,” probably wool yarn, or (2) “blue, purple, and scarlet dye” to dye the linen. See how you translated this in [Exodus 25:4](../25/04.md). 26:36 f6td rc://*/ta/man/translate/translate-unknown וְ⁠שֵׁ֣שׁ מָשְׁזָ֑ר 1 This was cloth made from fine linen threads that someone twisted together to make a stronger thread. (See: [[rc://*/ta/man/translate/translate-unknown]]) 26:36 r2fy rc://*/ta/man/translate/translate-unknown רֹקֵֽם 1 Alternate translation: “a person who sews decorative designs into cloth” or “a person who embroiders” (See: [[rc://*/ta/man/translate/translate-unknown]]) -26:37 av60 an embroiderer 0 See how you translated very similar instructions in [verse 32](../26/32.md). -27:intro x4f7 0 # Exodus 27 General Notes\n\n## Structure and Formatting\n\nThis chapter is a continuation of the material in the previous chapter.\n- v. 1-8: Instructions for constructing the altar\n- v. 9-19: Instructions for constructing the outer curtain walls forming the courtyard around the sacred tent\n- v. 20-21: Instructions for the lampstand\n\n## Special Concepts in this Chapter\n\n### The tent of meeting\n\nThis chapter gives specific instructions regarding building the courtyard area around the Dwelling containing the altar where priests made sacrifices to Yahweh.\n\n## Potential Translation Issues\n\n- The verb **make** at the beginning of [verse 9](../27/09.md) is the only verb from verses 9-18. Some languages may be able to translate a clause chain this long without additional verbs. Others (including English), will need to supply at least a minimum number of verbs (ULT) or quite a few verbs (UST) for naturalness.\n- There continue to be a number of possibly unknown terms, still all tangible objects. +26:37 av60 an embroiderer 0 See how you translated very similar instructions in [26:32](../26/32.md). +27:intro x4f7 0 # Exodus 27 General Notes\n\n## Structure and Formatting\n\nThis chapter is a continuation of the material in the previous chapter.\n- v. 1-8: Instructions for constructing the altar\n- v. 9-19: Instructions for constructing the outer curtain walls forming the courtyard around the sacred tent\n- v. 20-21: Instructions for the lampstand\n\n## Special Concepts in this Chapter\n\n### The tent of meeting\n\nThis chapter gives specific instructions regarding building the courtyard area around the Dwelling containing the altar where priests made sacrifices to Yahweh.\n\n## Potential Translation Issues\n\n- The verb **make** at the beginning of [27:9](../27/09.md) is the only verb from verses 9-18. Some languages may be able to translate a clause chain this long without additional verbs. Others (including English), will need to supply at least a minimum number of verbs (ULT) or quite a few verbs (UST) for naturalness.\n- There continue to be a number of possibly unknown terms, still all tangible objects. 27:1 s8qy rc://*/ta/man/translate/translate-bdistance חָמֵשׁ֩ אַמּ֨וֹת & וְ⁠חָמֵ֧שׁ אַמּ֣וֹת & וְ⁠שָׁלֹ֥שׁ אַמּ֖וֹת 1 If it would be helpful to your readers, you could express this in terms of modern measurements, either in the text or a footnote. A cubit is approximately 46 centimeters. For your reference, a more precise conversion to metric is: 2.3 meters … 2.3 meters … 138 centimeters (See: [[rc://*/ta/man/translate/translate-bdistance]]) 27:4 hsq3 מִכְבָּ֔ר 1 The **grate** is a frame of crossed metal bars for holding wood when burning. 27:4 vlau וְ⁠עָשִׂ֣יתָ עַל־הָ⁠רֶ֗שֶׁת אַרְבַּע֙ טַבְּעֹ֣ת נְחֹ֔שֶׁת עַ֖ל אַרְבַּ֥ע קְצוֹתָֽי⁠ו 1 You may want to refer back to several other passages regarding making rings for carrying poles when translating this verse. See [Exo 25:12](../25/12.md), [Exo 25:26](../25/26.md), and [Exo 25:27](../25/27.md). @@ -1772,7 +1772,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 28:3 n17y rc://*/ta/man/translate/figs-yousingular וְ⁠אַתָּ֗ה 1 Here, **you** refers to Moses; in this case, it is used to highlight that he is the person who must do the next thing. (See: [[rc://*/ta/man/translate/figs-yousingular]]) 28:3 c9pv rc://*/ta/man/translate/figs-parallelism אֶל־כָּל־חַכְמֵי־לֵ֔ב אֲשֶׁ֥ר מִלֵּאתִ֖י⁠ו ר֣וּחַ חָכְמָ֑ה 1 There is a little bit of parallelism here. Yahweh is clarifying who causes someone to be **wise of heart**. You could translate this in a more causative way if that would make more sense. Alternate translation: “to anyone whom I have filled with the spirit of wisdom, making them wise of heart” (See: [[rc://*/ta/man/translate/figs-parallelism]]) 28:3 wt7m rc://*/ta/man/translate/figs-metonymy אֶל־כָּל־חַכְמֵי־לֵ֔ב אֲשֶׁ֥ר מִלֵּאתִ֖י⁠ו ר֣וּחַ חָכְמָ֑ה 1 Here, **heart** and **spirit** are both referring to things innately possessed by a person that is, traits of a person. **Wisdom** refers to skill or talent with crafting in this case. Together **wise of heart** and **filled with the spirit of wisdom** both essentially mean “a talented craftsman.” If it would be more clear to your readers, you may consider making some of this more explicit. Alternate translation: “to every talented craftsman, those whom I have made skilled in their work” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -28:4 tr5e וּ⁠כְתֹ֥נֶת תַּשְׁבֵּ֖ץ 1 We do not know what word translated **of woven work** means, as it only occurs here and in [verse 39](../28/39.md) as a verb. Alternate translation: “and a checkered tunic” or “an embroidered garment” +28:4 tr5e וּ⁠כְתֹ֥נֶת תַּשְׁבֵּ֖ץ 1 We do not know what word translated **of woven work** means, as it only occurs here and in [28:39](../28/39.md) as a verb. Alternate translation: “and a checkered tunic” or “an embroidered garment” 28:4 dz5h rc://*/ta/man/translate/translate-unknown מִצְנֶ֣פֶת 1 This is a head covering made from cloth wrapped around the head several times. You may translate it using a word commonly used for a similar item in your culture. (See: [[rc://*/ta/man/translate/translate-unknown]]) 28:4 k184 rc://*/ta/man/translate/translate-unknown וְ⁠אַבְנֵ֑ט 1 The **sash** is a piece of cloth that people wear around their waist or across their chest. You may translate it with a word commonly used for a similar item in your culture. (See: [[rc://*/ta/man/translate/translate-unknown]]) 28:4 jqtg rc://*/ta/man/translate/figs-abstractnouns בִגְדֵי־קֹ֜דֶשׁ 1 If your language does not use an abstract noun for the idea of **holiness**, you can express the same idea in another way. See how you translated this in [28:2](../28/02.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -1886,21 +1886,21 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 29:17 w2nb rc://*/ta/man/translate/translate-unknown קִרְבּ⁠וֹ֙ 1 Alternate translation: “the organs” See how you translated this in [Exodus 29:13](../29/13.md). (See: [[rc://*/ta/man/translate/translate-unknown]]) 29:18 qc2i וְ⁠הִקְטַרְתָּ֤ אֶת־כָּל־הָ⁠אַ֨יִל֙ 1 Alternate translation: “and burn all of the ram to make smoke” 29:18 pwjk rc://*/ta/man/translate/figs-parallelism עֹלָ֥ה ה֖וּא לַֽ⁠יהוָ֑ה רֵ֣יחַ נִיח֔וֹחַ אִשֶּׁ֥ה לַ⁠יהוָ֖ה הֽוּא 1 These phrases are in parallel, with the second expanding and clarifying the first. In some languages, you may need to use a different structure to expand and clarify the **burnt offering**. Alternate translation: “It is a pleasant smelling burnt offering made by fire to Yahweh” (See: [[rc://*/ta/man/translate/figs-parallelism]]) -29:19 zzsi הַ⁠שֵּׁנִ֑י 1 Except for **the second,** this verse is identical to [verse 15](../29/15.md). +29:19 zzsi הַ⁠שֵּׁנִ֑י 1 Except for **the second,** this verse is identical to [29:15](../29/15.md). 29:20 j6b1 rc://*/ta/man/translate/figs-explicit וְ⁠שָׁחַטְתָּ֣ אֶת־הָ⁠אַ֗יִל 1 They killed the ram by cutting its throat. If it would be helpful to your readers, you could express that explicitly. Alternate translation: “and kill the ram by cutting its throat” (See: [[rc://*/ta/man/translate/figs-explicit]]) 29:21 bxs6 rc://*/ta/man/translate/figs-explicit וְ⁠לָקַחְתָּ֞ מִן־הַ⁠דָּ֨ם אֲשֶׁ֥ר עַֽל־הַ⁠מִּזְבֵּחַ֮ וּ⁠מִ⁠שֶּׁ֣מֶן הַ⁠מִּשְׁחָה֒ וְ⁠הִזֵּיתָ֤ 1 Moses would mix the blood and oil. If it would be helpful to your readers, you could express that explicitly. Alternate translation: “And you shall take some of the blood that is on the altar and mix it with some of the oil of anointing and sprinkle it” (See: [[rc://*/ta/man/translate/figs-explicit]]) 29:22 i3dc rc://*/ta/man/translate/translate-unknown הַ⁠קֶּ֗רֶב & הַ⁠כָּבֵד֙ & הַ⁠כְּלָיֹ֗ת 1 The **entrails, liver**, and **kidneys** refer to organs inside the body. See how you translated this in [Exodus 29:13](../29/13.md). (See: [[rc://*/ta/man/translate/translate-unknown]]) -29:23 mcko וְ⁠כִכַּ֨ר לֶ֜חֶם אַחַ֗ת וַֽ⁠חַלַּ֨ת לֶ֥חֶם שֶׁ֛מֶן אַחַ֖ת וְ⁠רָקִ֣יק אֶחָ֑ד מִ⁠סַּל֙ הַ⁠מַּצּ֔וֹת אֲשֶׁ֖ר לִ⁠פְנֵ֥י יְהוָֽה 1 All of these items were in the basket mentioned in [verse 2](../29/02.md), not just the wafer. Be sure this is clear in your translation. Alternate translation: “and from the basket of bread without yeast that is before the face of Yahweh: one round loaf of bread, and one cake of bread of oil, and one wafer” +29:23 mcko וְ⁠כִכַּ֨ר לֶ֜חֶם אַחַ֗ת וַֽ⁠חַלַּ֨ת לֶ֥חֶם שֶׁ֛מֶן אַחַ֖ת וְ⁠רָקִ֣יק אֶחָ֑ד מִ⁠סַּל֙ הַ⁠מַּצּ֔וֹת אֲשֶׁ֖ר לִ⁠פְנֵ֥י יְהוָֽה 1 All of these items were in the basket mentioned in [29:2](../29/02.md), not just the wafer. Be sure this is clear in your translation. Alternate translation: “and from the basket of bread without yeast that is before the face of Yahweh: one round loaf of bread, and one cake of bread of oil, and one wafer” 29:23 td8w וְ⁠כִכַּ֨ר לֶ֜חֶם אַחַ֗ת וַֽ⁠חַלַּ֨ת לֶ֥חֶם שֶׁ֛מֶן אַחַ֖ת וְ⁠רָקִ֣יק אֶחָ֑ד מִ⁠סַּל֙ הַ⁠מַּצּ֔וֹת 1 For 29:23, see how you translated similar words in [Exodus 29:2](../29/02.md). 29:23 i7vx rc://*/ta/man/translate/figs-metonymy אֲשֶׁ֖ר לִ⁠פְנֵ֥י יְהוָֽה 1 This means in the presence of Yahweh. Alternate translation: “that you have placed before Yahweh” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 29:24 b9bj rc://*/ta/man/translate/writing-pronouns הַ⁠כֹּ֔ל 1 Here, **all these** refers to the parts of the sacrifice mentioned in the previous verses. (See: [[rc://*/ta/man/translate/writing-pronouns]]) 29:24 q6k5 rc://*/ta/man/translate/figs-123person וְ⁠הֵנַפְתָּ֥ 1 While the text reads, **you shall raise**, logically, it is Aaron and his sons who will raise the offerings at this point. If this is confusing in your language, you may use the third person. Alternate translation: “and they shall raise” (See: [[rc://*/ta/man/translate/figs-123person]]) 29:24 xhhf rc://*/ta/man/translate/translate-symaction וְ⁠הֵנַפְתָּ֥ אֹתָ֛⁠ם תְּנוּפָ֖ה לִ⁠פְנֵ֥י יְהוָֽה 1 The act of raising the meat and bread symbolized dedicating it to Yahweh. The priests would be acting out the process of handing the offering to him. If it would be helpful to your readers, you could express that explicitly. Alternate translation: “and they shall show that they are giving them to me by holding them up to me” (See: [[rc://*/ta/man/translate/translate-symaction]]) 29:24 ypit rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָֽה 1 This means in the presence of Yahweh. Alternate translation: “before Yahweh” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -29:25 e6bj וְ⁠הִקְטַרְתָּ֥ הַ⁠מִּזְבֵּ֖חָ⁠ה עַל־הָ⁠עֹלָ֑ה לְ⁠רֵ֤יחַ נִיח֨וֹחַ֙ לִ⁠פְנֵ֣י יְהוָ֔ה אִשֶּׁ֥ה ה֖וּא לַ⁠יהוָֽה 1 See how you translated similar phrases in [verse 18](../29/18.md). -29:26 bf71 מֵ⁠אֵ֤יל הַ⁠מִּלֻּאִים֙ 1 See how you translated this in [verse 22](../29/22.md). Alternate translation: “from the ram that you dedicated” -29:26 c21f rc://*/ta/man/translate/translate-symaction וְ⁠הֵנַפְתָּ֥ אֹת֛⁠וֹ תְּנוּפָ֖ה 1 The act of raising the meat symbolized dedicating it to Yahweh. The priests would be acting out handing the offering to him. If it would be helpful to your readers, you could express that explicitly. See how you translated this in [verse 24](../29/24.md). Alternate translation: “and show that you are giving it to me by holding it up to me” (See: [[rc://*/ta/man/translate/translate-symaction]]) -29:27 dzkx rc://*/ta/man/translate/translate-symaction הַ⁠תְּנוּפָ֗ה וְ⁠אֵת֙ שׁ֣וֹק הַ⁠תְּרוּמָ֔ה אֲשֶׁ֥ר הוּנַ֖ף וַ⁠אֲשֶׁ֣ר הוּרָ֑ם 1 The act of raising the meat symbolized dedicating it to Yahweh. The priests would be acting out handing the offering to him. If it would be helpful to your readers, you could express that explicitly. See how you translated this in [verse 24](../29/24.md). (See: [[rc://*/ta/man/translate/translate-symaction]]) +29:25 e6bj וְ⁠הִקְטַרְתָּ֥ הַ⁠מִּזְבֵּ֖חָ⁠ה עַל־הָ⁠עֹלָ֑ה לְ⁠רֵ֤יחַ נִיח֨וֹחַ֙ לִ⁠פְנֵ֣י יְהוָ֔ה אִשֶּׁ֥ה ה֖וּא לַ⁠יהוָֽה 1 See how you translated similar phrases in [29:18](../29/18.md). +29:26 bf71 מֵ⁠אֵ֤יל הַ⁠מִּלֻּאִים֙ 1 See how you translated this in [29:22](../29/22.md). Alternate translation: “from the ram that you dedicated” +29:26 c21f rc://*/ta/man/translate/translate-symaction וְ⁠הֵנַפְתָּ֥ אֹת֛⁠וֹ תְּנוּפָ֖ה 1 The act of raising the meat symbolized dedicating it to Yahweh. The priests would be acting out handing the offering to him. If it would be helpful to your readers, you could express that explicitly. See how you translated this in [29:24](../29/24.md). Alternate translation: “and show that you are giving it to me by holding it up to me” (See: [[rc://*/ta/man/translate/translate-symaction]]) +29:27 dzkx rc://*/ta/man/translate/translate-symaction הַ⁠תְּנוּפָ֗ה וְ⁠אֵת֙ שׁ֣וֹק הַ⁠תְּרוּמָ֔ה אֲשֶׁ֥ר הוּנַ֖ף וַ⁠אֲשֶׁ֣ר הוּרָ֑ם 1 The act of raising the meat symbolized dedicating it to Yahweh. The priests would be acting out handing the offering to him. If it would be helpful to your readers, you could express that explicitly. See how you translated this in [29:24](../29/24.md). (See: [[rc://*/ta/man/translate/translate-symaction]]) 29:28 uc2d וְ⁠הָיָה֩ לְ⁠אַהֲרֹ֨ן וּ⁠לְ⁠בָנָ֜י⁠ו לְ⁠חָק־עוֹלָ֗ם מֵ⁠אֵת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל כִּ֥י תְרוּמָ֖ה ה֑וּא 1 Alternate translation: “This offering is what Aaron and his sons will always receive from the people” 29:28 q3ms מֵ⁠אֵת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל כִּ֥י תְרוּמָ֖ה ה֑וּא וּ⁠תְרוּמָ֞ה יִהְיֶ֨ה מֵ⁠אֵ֤ת בְּנֵֽי־יִשְׂרָאֵל֙ מִ⁠זִּבְחֵ֣י שַׁלְמֵי⁠הֶ֔ם תְּרוּמָתָ֖⁠ם לַ⁠יהוָֽה 1 The amount of repetition in this verse may make it difficult to translate smoothly. You may consider combining some phrases if that would work better in your language. Alternate translation: “for the Israelites must offer this portion from what they bring to Yahweh as peace offerings to him” 29:29 qta8 rc://*/ta/man/translate/figs-abstractnouns וּ⁠בִגְדֵ֤י הַ⁠קֹּ֨דֶשׁ֙ 1 If your language does not use an abstract noun for the idea of **holiness**, you can express the same idea in another way. See how you translated this in [28:2](../28/02.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -1921,7 +1921,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 29:40 x6i4 rc://*/ta/man/translate/translate-fraction וְ⁠עִשָּׂרֹ֨ן & רֶ֣בַע & רְבִעִ֥ית 1 A **tenth** means one part out of ten equal parts. A **fourth** means one part out of four equal parts. (See: [[rc://*/ta/man/translate/translate-fraction]]) 29:40 nd8q rc://*/ta/man/translate/figs-explicit וְ⁠עִשָּׂרֹ֨ן סֹ֜לֶת 1 Many commentators suggest that this means one tenth of an “ephah” even though “ephah” is not written. If your translation style retains the original measurement words, you may need to insert the word you are using for “ephah” here. (See: [[rc://*/ta/man/translate/figs-explicit]]) 29:40 oxsl rc://*/ta/man/translate/translate-bvolume וְ⁠עִשָּׂרֹ֨ן סֹ֜לֶת & רֶ֣בַע הַ⁠הִ֔ין & רְבִעִ֥ית הַ⁠הִ֖ין 1 The values given in the UST are approximations as the exact size of an ephah and a hin is not precisely known. An ephah (the implied measurement) may have been around 22 liters, so this is about 2.2 liters of flour. A hin may have been around 3.7 liters, so this is about one liter of both oil and wine. (See: [[rc://*/ta/man/translate/translate-bvolume]]) -29:41 ibch rc://*/ta/man/translate/figs-idiom בֵּ֣ין הָ⁠עַרְבָּ֑יִם 1 The exact meaning of the phrase **between the evenings** is debated. Since the priests ate many of the sacrifices, it may have been offered around the time of the evening meal. See how you translated it in [verse 39](../29/39.md). (See: [[rc://*/ta/man/translate/figs-idiom]]) +29:41 ibch rc://*/ta/man/translate/figs-idiom בֵּ֣ין הָ⁠עַרְבָּ֑יִם 1 The exact meaning of the phrase **between the evenings** is debated. Since the priests ate many of the sacrifices, it may have been offered around the time of the evening meal. See how you translated it in [29:39](../29/39.md). (See: [[rc://*/ta/man/translate/figs-idiom]]) 29:42 j8cg לְ⁠דֹרֹ֣תֵי⁠כֶ֔ם 1 Alternate translation: “through all the generations of your descendants.” See how you translated this in [Exodus 12:14](../12/14.md). 29:42 h5r7 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֑ה 1 This means in the presence of Yahweh. Alternate translation: “before Yahweh” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 29:43 ic8i rc://*/ta/man/translate/figs-activepassive וְ⁠נִקְדַּ֖שׁ בִּ⁠כְבֹדִֽ⁠י 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: “My awesome presence will dedicate the tent to me” (See: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -2010,7 +2010,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 31:3 r6i5 rc://*/ta/man/translate/figs-abstractnouns וּ⁠בְ⁠כָל־מְלָאכָֽה 1 If your language does not use an abstract noun for this idea, you can express the idea behind the abstract noun **craftsmanship** in another way. Alternate translation: “and for making all kinds of crafts” or “and so that he can make all kinds of things” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 31:6 jh61 rc://*/ta/man/translate/translate-names אָהֳלִיאָ֞ב & אֲחִֽיסָמָךְ֙ 1 These are names of men. (See: [[rc://*/ta/man/translate/translate-names]]) 31:6 wcq7 rc://*/ta/man/translate/figs-idiom וּ⁠בְ⁠לֵ֥ב כָּל־חֲכַם־לֵ֖ב נָתַ֣תִּי חָכְמָ֑ה 1 God speaks of making people able to make things as if he were putting the ability into their hearts. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “I have given skill to all who are wise” or “I have made all who are wise able to make things well” (See: [[rc://*/ta/man/translate/figs-idiom]]) -31:11 iusb rc://*/ta/man/translate/writing-pronouns יַעֲשֽׂוּ 1 **They** refers to Bezalel and Oholiab as well as the unnamed other “skilled of heart” (talented craftsmen) referred to in [verse 2](../31/02.md) and [verse 6](../30/06.md). (See: [[rc://*/ta/man/translate/writing-pronouns]]) +31:11 iusb rc://*/ta/man/translate/writing-pronouns יַעֲשֽׂוּ 1 **They** refers to Bezalel and Oholiab as well as the unnamed other “skilled of heart” (talented craftsmen) referred to in [31:2](../31/02.md) and [30:6](../30/06.md). (See: [[rc://*/ta/man/translate/writing-pronouns]]) 31:13 bveg rc://*/ta/man/translate/figs-quotemarks לֵ⁠אמֹ֔ר 1 A second-level direct quotation starts after **saying**. It may be helpful to your readers to indicate this by marking it with second-level quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation within a quotation. There are multiple possible endings for this quotation, which will be addressed in later verses. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 31:13 i1lw rc://*/ta/man/translate/figs-metaphor אַ֥ךְ אֶת־שַׁבְּתֹתַ֖⁠י תִּשְׁמֹ֑רוּ 1 Yahweh uses the phrase **keep my Sabbaths** as a metaphor for obeying his instructions about the Sabbath, as if it was a precious thing they should guard. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “You must certainly obey Yahweh’s instructions about the Sabbath” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 31:13 gw13 לְ⁠דֹרֹ֣תֵי⁠כֶ֔ם 1 Alternate translation: “through all the generations of your descendants.” See how you translated this in [Exodus 12:14](../12/14.md). @@ -2048,8 +2048,8 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 32:8 eua5 rc://*/ta/man/translate/figs-metaphor סָ֣רוּ מַהֵ֗ר מִן־הַ⁠דֶּ֨רֶךְ֙ אֲשֶׁ֣ר צִוִּיתִ֔⁠ם 1 Here God speaks of the people disobeying what he commanded them as if he had told them to walk on a certain road, and they left that road. If your readers would not understand what this image means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “They have quickly stopped doing what I commanded them to do” or “They have quickly stopped obeying what I commanded them to do” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 32:8 tg9e rc://*/ta/man/translate/figs-quotemarks אֵ֤לֶּה אֱלֹהֶ֨י⁠ךָ֙ יִשְׂרָאֵ֔ל אֲשֶׁ֥ר הֶֽעֱל֖וּ⁠ךָ מֵ⁠אֶ֥רֶץ מִצְרָֽיִם 1 This is a second-level direct quotation. It may be helpful to your readers to indicate this by marking it with second-level quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation within a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 32:8 w7v8 rc://*/ta/man/translate/figs-quotesinquotes אֵ֤לֶּה אֱלֹהֶ֨י⁠ךָ֙ יִשְׂרָאֵ֔ל אֲשֶׁ֥ר הֶֽעֱל֖וּ⁠ךָ מֵ⁠אֶ֥רֶץ מִצְרָֽיִם 1 You may want to translate this as an indirect quotation in order to reduce the layers of quotations in this passage. Alternative translation: “that these are your gods, Israel, that brought you up from the land of Egypt” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]]) -32:8 sjj1 אֵ֤לֶּה אֱלֹהֶ֨י⁠ךָ֙ 1 In the text, there only appears to be one “god” (the golden calf idol) presented to Israel. If it would be clearer to your audience, you may consider translating **these … gods** as singular. See how you translated this in [verse 4](../32/04.md). Alternate translation: “This is your god” -32:8 f62v rc://*/ta/man/translate/figs-123person אֱלֹהֶ֨י⁠ךָ֙ & הֶֽעֱל֖וּ⁠ךָ 1 Because the speaker of this sentence is unknown and mentioned in the plural, it is possible that it is the people speaking. In that case, it would be possible for a translation to use the first person rather than second person here. See how you translated this in [verse 4](../32/04.md). Alternate translation: “our gods … brought us up” (See: [[rc://*/ta/man/translate/figs-123person]]) +32:8 sjj1 אֵ֤לֶּה אֱלֹהֶ֨י⁠ךָ֙ 1 In the text, there only appears to be one “god” (the golden calf idol) presented to Israel. If it would be clearer to your audience, you may consider translating **these … gods** as singular. See how you translated this in [32:4](../32/04.md). Alternate translation: “This is your god” +32:8 f62v rc://*/ta/man/translate/figs-123person אֱלֹהֶ֨י⁠ךָ֙ & הֶֽעֱל֖וּ⁠ךָ 1 Because the speaker of this sentence is unknown and mentioned in the plural, it is possible that it is the people speaking. In that case, it would be possible for a translation to use the first person rather than second person here. See how you translated this in [32:4](../32/04.md). Alternate translation: “our gods … brought us up” (See: [[rc://*/ta/man/translate/figs-123person]]) 32:9 ffe2 rc://*/ta/man/translate/figs-metaphor עַם־קְשֵׁה־עֹ֖רֶף 1 Yahweh speaks of the people being rebellious as if they had hard necks. The image comes from an animal that does not want to go the way his master is trying to direct him (not going in the way God commanded). If your readers would not understand what this image means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “is a rebellious people” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 32:9 my87 rc://*/ta/man/translate/grammar-collectivenouns הַ⁠זֶּ֔ה & הֽוּא 1 The word **people** is a collective noun, so the pronouns referring to the people are singular. You may use plural pronouns if that is the normal usage in your language. Alternate translation: “these … they” (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) 32:10 fmk3 rc://*/ta/man/translate/grammar-connect-logic-result וְ⁠עַתָּה֙ 1 **So now** is used here to mark that Yahweh’s next statements are a result of what he has said in the previous verses. Alternate translation: “Therefore” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) @@ -2073,7 +2073,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 32:17 cua3 rc://*/ta/man/translate/writing-participants יְהוֹשֻׁ֛עַ 1 Joshua was last mentioned in [Exodus 24:13](../24/13.md). The text does not say if he was on top of the mountain with Moses or if he waited for him part way up. Consider if your language will need to re-introduce Joshua in any way here. (See: [[rc://*/ta/man/translate/writing-participants]]) 32:18 r0gm rc://*/ta/man/translate/writing-poetry אֵ֥ין קוֹל֙ עֲנ֣וֹת גְּבוּרָ֔ה וְ⁠אֵ֥ין ק֖וֹל עֲנ֣וֹת חֲלוּשָׁ֑ה ק֣וֹל עַנּ֔וֹת אָנֹכִ֖י שֹׁמֵֽעַ 1 These lines are widely considered to be poetic. It is not clear why a poetic form is used here. In some languages it may not be appropriate to convey this response in poetic form, in which case another form may be used. (See: [[rc://*/ta/man/translate/writing-poetry]]) 32:18 m4k0 rc://*/ta/man/translate/figs-parallelism אֵ֥ין קוֹל֙ עֲנ֣וֹת גְּבוּרָ֔ה וְ⁠אֵ֥ין ק֖וֹל עֲנ֣וֹת חֲלוּשָׁ֑ה ק֣וֹל עַנּ֔וֹת אָנֹכִ֖י שֹׁמֵֽעַ 1 The poetic form here is parallelism in the repetition of **sound of singing**. If it would be unclear to say that Moses heard **the sound of singing** in the third line after saying he didn’t hear the sound of singing twice before, something more like the more contrastive UST may be followed. (See: [[rc://*/ta/man/translate/figs-parallelism]]) -32:18 fdg8 rc://*/ta/man/translate/figs-explicit ק֣וֹל עַנּ֔וֹת אָנֹכִ֖י שֹׁמֵֽעַ 1 If it is unclear to say that Moses hears **the sound of singing** after twice saying he didn’t hear that, you may want to make the type of singing explicit. Consider referring to your translation of the last word of [verse 6](../32/06.md) (to play in the ULT). Alternate translation: “the sound of playful singing I hear” (See: [[rc://*/ta/man/translate/figs-explicit]]) +32:18 fdg8 rc://*/ta/man/translate/figs-explicit ק֣וֹל עַנּ֔וֹת אָנֹכִ֖י שֹׁמֵֽעַ 1 If it is unclear to say that Moses hears **the sound of singing** after twice saying he didn’t hear that, you may want to make the type of singing explicit. Consider referring to your translation of the last word of [32:6](../32/06.md) (to play in the ULT). Alternate translation: “the sound of playful singing I hear” (See: [[rc://*/ta/man/translate/figs-explicit]]) 32:19 hr2j rc://*/ta/man/translate/figs-idiom וַ⁠יִּֽחַר־אַ֣ף מֹשֶׁ֗ה 1 This is an idiom for being angry. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “and Moses was very angry” (See: [[rc://*/ta/man/translate/figs-idiom]]) 32:19 d8zo תַּ֥חַת 1 Alternate translation: “at the bottom of” 32:21 du5l rc://*/ta/man/translate/figs-quotesinquotes וַ⁠יֹּ֤אמֶר מֹשֶׁה֙ אֶֽל־אַהֲרֹ֔ן מֶֽה־עָשָׂ֥ה לְ⁠ךָ֖ הָ⁠עָ֣ם הַ⁠זֶּ֑ה כִּֽי־הֵבֵ֥אתָ עָלָ֖י⁠ו חֲטָאָ֥ה גְדֹלָֽה׃ 1 Moses’ question is a second-level quotation. It may be helpful to your readers to indicate this with second-level quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation within a quotation. However, you may want to translate this as an indirect quotation in order to reduce the layers of quotations in this passage. Alternate translation: “Then Moses asked Aaron what the people did to him, that he had brought such a great sin on them” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]]) @@ -2082,7 +2082,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 32:22 vdy2 rc://*/ta/man/translate/figs-idiom כִּ֥י בְ⁠רָ֖ע הֽוּא 1 This is probably an idiom that could mean (1) that the people are prone to evil or (2) that the people were in trouble (that is, they felt troubled because of not having contact with God). If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “that they are set on evil” (See: [[rc://*/ta/man/translate/figs-idiom]]) 32:22 h6dm rc://*/ta/man/translate/figs-123person הֽוּא 1 Here, **it** is used because **people** is grammatically singular in Hebrew. Alternate translation: “they are” (See: [[rc://*/ta/man/translate/figs-123person]]) 32:23 w91d rc://*/ta/man/translate/figs-quotesinquotes עֲשֵׂה־לָ֣⁠נוּ אֱלֹהִ֔ים אֲשֶׁ֥ר יֵלְכ֖וּ לְ⁠פָנֵ֑י⁠נוּ כִּי־זֶ֣ה׀ מֹשֶׁ֣ה הָ⁠אִ֗ישׁ אֲשֶׁ֤ר הֶֽעֱלָ֨⁠נוּ֙ מֵ⁠אֶ֣רֶץ מִצְרַ֔יִם לֹ֥א יָדַ֖עְנוּ מֶה־הָ֥יָה לֽ⁠וֹ׃ 1 This is a second-level quotation. It may be helpful to your readers to indicate this with second-level quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation within a quotation. (See: [[rc://*/ta/man/translate/figs-quotesinquotes]]) -32:23 zn68 זֶ֣ה׀ מֹשֶׁ֣ה הָ⁠אִ֗ישׁ 1 People showed disrespect by putting the word **this** before his name, as if Moses were someone they did not know and could not trust. They were creating social distance between him and themselves. When translating, use a form in your language that communicates the same sense of disassociation between people. See how you translated this in [verse 1](../32/01.md). +32:23 zn68 זֶ֣ה׀ מֹשֶׁ֣ה הָ⁠אִ֗ישׁ 1 People showed disrespect by putting the word **this** before his name, as if Moses were someone they did not know and could not trust. They were creating social distance between him and themselves. When translating, use a form in your language that communicates the same sense of disassociation between people. See how you translated this in [32:1](../32/01.md). 32:24 yq7s rc://*/ta/man/translate/figs-quotesinquotes וָ⁠אֹמַ֤ר לָ⁠הֶם֙ לְ⁠מִ֣י זָהָ֔ב הִתְפָּרָ֖קוּ 1 **Whoever has gold, take it off yourself** is a second-level quotation. It may be helpful to your readers to indicate this with second-level quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation within a quotation. However, this can be stated as an indirect quote. Alternate translation: “So I told them that whoever had any gold should take it off” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]]) 32:24 yy82 rc://*/ta/man/translate/figs-rpronouns הִתְפָּרָ֖קוּ 1 Aaron instructs people to take their own gold off. Alternate translation: “you take off your own” (See: [[rc://*/ta/man/translate/figs-rpronouns]]) 32:24 wvin rc://*/ta/man/translate/grammar-connect-logic-result וָ⁠אַשְׁלִכֵ֣⁠הוּ בָ⁠אֵ֔שׁ וַ⁠יֵּצֵ֖א הָ⁠עֵ֥גֶל הַ⁠זֶּֽה 1 Aaron claims an unusual sequence of events here. The translation should surprise an audience unfamiliar with the story. He states that the result of simply throwing gold in the fire is the apperance (by its own power or volition it seems) of the calf. This is a lie. (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) @@ -2131,7 +2131,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 33:8 h2us אָהֳל֑⁠וֹ 1 This refers to the people’s tents. 33:9 yt4f עַמּ֣וּד הֶֽ⁠עָנָ֔ן 1 See how you translated this in [13:21](../13/21.md). 33:9 vam7 rc://*/ta/man/translate/figs-explicit יֵרֵד֙ 1 If it would be helpful to your readers, you could express where the **pillar of cloud would come down** from explicitly. Alternate translation: “would come down from the sky” (See: [[rc://*/ta/man/translate/figs-explicit]]) -33:9 ghf8 rc://*/ta/man/translate/figs-metonymy וְ⁠דִבֶּ֖ר 1 Grammatically, the most likely referent for this pronoun is the **pillar of cloud**. By metonymy and based on [verse 11](../33/11.md), this probably refers to Yahweh. (See: [[rc://*/ta/man/translate/figs-metonymy]]) +33:9 ghf8 rc://*/ta/man/translate/figs-metonymy וְ⁠דִבֶּ֖ר 1 Grammatically, the most likely referent for this pronoun is the **pillar of cloud**. By metonymy and based on [33:11](../33/11.md), this probably refers to Yahweh. (See: [[rc://*/ta/man/translate/figs-metonymy]]) 33:10 nyoe rc://*/ta/man/translate/figs-parallelism וְ⁠רָאָ֤ה כָל־הָ⁠עָם֙ אֶת־עַמּ֣וּד הֶֽ⁠עָנָ֔ן עֹמֵ֖ד פֶּ֣תַח הָ⁠אֹ֑הֶל וְ⁠קָ֤ם כָּל־הָ⁠עָם֙ וְ⁠הִֽשְׁתַּחֲוּ֔וּ אִ֖ישׁ פֶּ֥תַח אָהֳלֽ⁠וֹ 1 This verse uses contrastive parallelism. The presence of Yahweh is represented in the cloud that stands at the entrance of the tent, while the people prostrate themselves at the entrance to their tents. It would be good to try to retain the contrasting image in your translation if possible. (See: [[rc://*/ta/man/translate/figs-parallelism]]) 33:10 zvaf עַמּ֣וּד הֶֽ⁠עָנָ֔ן 1 See how you translated this in [13:21](../13/21.md). 33:10 dm01 אָהֳלֽ⁠וֹ 1 This refers to the people’s tents. @@ -2230,10 +2230,10 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 34:14 fzjz rc://*/ta/man/translate/translate-symaction לֹ֥א תִֽשְׁתַּחֲוֶ֖ה 1 To **bow to another god** means to worship it. This imagery is throughout scripture and should be retained in translation. If it would be helpful to your readers, you could express that explicitly. Alternate translation: “you shall not bow to worship” (See: [[rc://*/ta/man/translate/translate-symaction]]) 34:14 vmx2 rc://*/ta/man/translate/figs-metaphor כִּ֤י יְהוָה֙ קַנָּ֣א שְׁמ֔⁠וֹ אֵ֥ל קַנָּ֖א הֽוּא׃ 1 The repeated word **jealous** means that God is concerned to keep his honor. If his people worship other gods, he loses honor, because when his people do not honor him, other people also will not honor him. This is pictured in a metaphor of a jealous spouse who is concerned that his spouse be faithful to him. This is an important Biblical metaphor that should be kept in translation if at all possible. The UST makes this image explicit as a simile, which can be done occasionally but would probably be too long for repeated use in a translation. Alternate translation: “Yahweh jealously guards his reputation. He is a God jealous of his honor.” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 34:14 s5sd rc://*/ta/man/translate/figs-metonymy כִּ֤י יְהוָה֙ קַנָּ֣א שְׁמ֔⁠וֹ 1 Here, the word **name** represents God’s character. Alternate translation: “Yahweh is always jealous” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -34:15 r70f rc://*/ta/man/translate/grammar-collectivenouns לְ⁠יוֹשֵׁ֣ב & וְ⁠קָרָ֣א & מִ⁠זִּבְחֽ⁠וֹ 1 The word **inhabitant** is a singular noun that refers to any individual inhabitant or group of inhabitants from the peoples mentioned in the previous verse. The pronouns **he** and **his** are agreeing with that singular noun. If your language does not use singular nouns in that way, you can use a different expression. See how you translated this in [verse 12](../34/12.md). Alternate translation: “with the inhabitants of … and they invite … from their sacrifice” or “with the inhabitants of … and one of them invites … from his sacrifice” (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) +34:15 r70f rc://*/ta/man/translate/grammar-collectivenouns לְ⁠יוֹשֵׁ֣ב & וְ⁠קָרָ֣א & מִ⁠זִּבְחֽ⁠וֹ 1 The word **inhabitant** is a singular noun that refers to any individual inhabitant or group of inhabitants from the peoples mentioned in the previous verse. The pronouns **he** and **his** are agreeing with that singular noun. If your language does not use singular nouns in that way, you can use a different expression. See how you translated this in [34:12](../34/12.md). Alternate translation: “with the inhabitants of … and they invite … from their sacrifice” or “with the inhabitants of … and one of them invites … from his sacrifice” (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) 34:15 udz0 rc://*/ta/man/translate/figs-hypo פֶּן־תִּכְרֹ֥ת בְּרִ֖ית לְ⁠יוֹשֵׁ֣ב הָ⁠אָ֑רֶץ וְ⁠זָנ֣וּ׀ אַחֲרֵ֣י אֱלֹֽהֵי⁠הֶ֗ם וְ⁠זָבְחוּ֙ לֵ⁠אלֹ֣הֵי⁠הֶ֔ם וְ⁠קָרָ֣א לְ⁠ךָ֔ 1 # Connecting Statement:\n\nMost of this verse is a sort of chain of logically consecutive hypothetical events that Yahweh is warning the Israelites against. Your language may have a specific way this sort of argument must be structured or phrased. One way to see this would be to repeat **lest** before every verb in verse 15-16. Alternate translation: “If you cut a covenant the inhabitant of the land, and if they then prostitute after their gods and sacrifice to their gods, and if he then invites you” (See: [[rc://*/ta/man/translate/figs-hypo]]) -34:15 f1e3 פֶּן־תִּכְרֹ֥ת בְּרִ֖ית לְ⁠יוֹשֵׁ֣ב הָ⁠אָ֑רֶץ 1 # Connecting Statement:\n\nThis phrase is exactly the same as the second clause of [verse 12](../34/12.md). It serves as a reminder of the command Yahweh is giving as he begins to expand on the “trap” he mentioned in verse 12. Your language may need to mark this repetition in a particular way. Alternate translation: “Remember: keep yourself lest you cut a covenant with the inhabitant of the land” -34:15 n4nt rc://*/ta/man/translate/figs-idiom תִּכְרֹ֥ת בְּרִ֖ית 1 # Connecting Statement:\n\nSee how you translated this in [verse 12](../34/12.md). Alternate translation: “you make a covenant” (See: [[rc://*/ta/man/translate/figs-idiom]]) +34:15 f1e3 פֶּן־תִּכְרֹ֥ת בְּרִ֖ית לְ⁠יוֹשֵׁ֣ב הָ⁠אָ֑רֶץ 1 # Connecting Statement:\n\nThis phrase is exactly the same as the second clause of [34:12](../34/12.md). It serves as a reminder of the command Yahweh is giving as he begins to expand on the “trap” he mentioned in verse 12. Your language may need to mark this repetition in a particular way. Alternate translation: “Remember: keep yourself lest you cut a covenant with the inhabitant of the land” +34:15 n4nt rc://*/ta/man/translate/figs-idiom תִּכְרֹ֥ת בְּרִ֖ית 1 # Connecting Statement:\n\nSee how you translated this in [34:12](../34/12.md). Alternate translation: “you make a covenant” (See: [[rc://*/ta/man/translate/figs-idiom]]) 34:15 gtd8 rc://*/ta/man/translate/figs-metaphor וְ⁠זָנ֣וּ׀ אַחֲרֵ֣י אֱלֹֽהֵי⁠הֶ֗ם 1 In this metaphor, Yahweh speaks of people worshiping other gods as if they were prostitutes going to other men. This metaphor is most often used regarding the unfaithfulness of the Israelites. The metaphor is not quite as clear with the other nations because while Yahweh is the only true God, he is not in special covenant with the other nations as their god. However, since the worship is still impurely following false gods, the metaphor is used here. This is an important Biblical metaphor that should be kept in translation if at all possible. Alternate translation: “and they worship their gods” or “because they worship their gods like prostitutes who go to other men” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 34:15 d1m0 rc://*/ta/man/translate/figs-metonymy וְ⁠זָנ֣וּ׀ אַחֲרֵ֣י אֱלֹֽהֵי⁠הֶ֗ם 1 This phrase may also be seen as a metonymy because sexual sin was a regular part of worshiping false gods. Alternate translation: “and they worship by fornicating with their gods’ cult prostitutes” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 34:15 vijl rc://*/ta/man/translate/figs-ellipsis וְ⁠קָרָ֣א לְ⁠ךָ֔ 1 Here, what the inhabitant will invite the Israelite to is not stated, but can be inferred from context. At the most basic level it is an invitation to eat food the Israelites were forbidden to eat. It is unclear how much more participation in worshiping false gods is implied. If your language requires that you specify what the Israelite is being invited into you may have to add some information. Alternate translation: “and he will invite you to eat from his sacrifice” or “and he will invite you to a feast to honor his gods” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) @@ -2267,7 +2267,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 34:25 e8v2 rc://*/ta/man/translate/figs-explicit דַּם־זִבְחִ֑⁠י 1 If it would be helpful to your readers, you could express the fact that the blood is from an animal explicitly. Alternate translation: “the blood of an animal that you sacrifice to me” (See: [[rc://*/ta/man/translate/figs-explicit]]) 34:26 bv0a the blood of my sacrifice 0 This verse is identical to [Exodus 23:19](../23/19.md). 34:27 x6j9 כִּ֞י עַל־פִּ֣י׀ הַ⁠דְּבָרִ֣ים הָ⁠אֵ֗לֶּה 1 Alternate translation: “for in accordance with these words” or “for according to these words” -34:27 ybz6 rc://*/ta/man/translate/figs-idiom כָּרַ֧תִּי אִתְּ⁠ךָ֛ בְּרִ֖ית 1 See how you translated this in [verse 12](../34/12.md). (See: [[rc://*/ta/man/translate/figs-idiom]]) +34:27 ybz6 rc://*/ta/man/translate/figs-idiom כָּרַ֧תִּי אִתְּ⁠ךָ֛ בְּרִ֖ית 1 See how you translated this in [34:12](../34/12.md). (See: [[rc://*/ta/man/translate/figs-idiom]]) 34:28 j9t4 rc://*/ta/man/translate/translate-numbers עֲשֶׂ֖רֶת 1 Alternate translation: “10” (See: [[rc://*/ta/man/translate/translate-numbers]]) 34:28 wt1c אַרְבָּעִ֥ים יוֹם֙ וְ⁠אַרְבָּעִ֣ים לַ֔יְלָה 1 Alternate translation: “for 40 days, including the nights” 34:28 yun2 rc://*/ta/man/translate/writing-pronouns וַ⁠יִּכְתֹּ֣ב 1 Here, **he** probably refers to Moses, based on Yahweh’s command in the previous verse. However, [Exodus 34:1](../34/01.md) opens the possibility that Yahweh wrote. It is best to leave it ambiguous, but if you must specify, saying Moses is better. Alternate translation: “Moses wrote” (See: [[rc://*/ta/man/translate/writing-pronouns]]) @@ -2343,7 +2343,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 35:24 bab9 rc://*/ta/man/translate/figs-metonymy לְ⁠כָל־מְלֶ֥אכֶת הָ⁠עֲבֹדָ֖ה 1 Here, **service** refers to worshiping Yahweh, and the phrase **work of the service** refers to building the Dwelling as a place for worshiping Yahweh. Alternate translation: “for any of the building of a place for worship” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 35:25 ae9d rc://*/ta/man/translate/figs-metonymy חַכְמַת־לֵ֖ב 1 Here, **heart** is referring to something innately possessed by a person, that is, a trait of a person. The phrase essentially means “a talented craftswoman.” If this is unclear to your readers you may consider making it more explicit. See how you translated a similar phrase in [Exodus 28:3](../28/03.md). Alternate translation: “who possessed the skill” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 35:25 ebm5 אֶֽת־הַ⁠תְּכֵ֨לֶת֙ וְ⁠אֶת־הָֽ⁠אַרְגָּמָ֔ן אֶת־תּוֹלַ֥עַת הַ⁠שָּׁנִ֖י 1 This could mean: (1) “material that is dyed blue, purple, and scarlet,” probably wool yarn, or (2) “blue, purple and scarlet dye” to dye the linen. See how you translated a similar phrase in [Exodus 25:4](../25/04.md). -35:26 k1gy rc://*/ta/man/translate/figs-synecdoche אֲשֶׁ֨ר נָשָׂ֥א לִבָּ֛⁠ן אֹתָ֖⁠נָה 1 Here, **heart** refers to a persons’ will, their desire to do something. It is spoken of as causing a person to use her skills for Yahweh. This is the same as the first phrase in [verse 21](../35/21.md). Alternate translation: “whose wills impelled them” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) +35:26 k1gy rc://*/ta/man/translate/figs-synecdoche אֲשֶׁ֨ר נָשָׂ֥א לִבָּ֛⁠ן אֹתָ֖⁠נָה 1 Here, **heart** refers to a persons’ will, their desire to do something. It is spoken of as causing a person to use her skills for Yahweh. This is the same as the first phrase in [35:21](../35/21.md). Alternate translation: “whose wills impelled them” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 35:27 f13n The leaders brought … breastpiece 0 Beginning with **onyx**, this verse is almost identical to [Exodus 25:7](../25/07.md). 35:28 h3a1 they brought spices … fragrant incense 0 [Exodus 25:6](../25/06.md) has almost identical words, arranged slightly differently. 35:29 hqle rc://*/ta/man/translate/figs-infostructure whose heart was willing 0 The order of clauses in the ULT is reversed from the original because of required English sentence structure. In the original, **The sons of Israel brought a freewill offering to Yahweh** is at the end of the verse. Other languages may be able to retain the original order. (See: [[rc://*/ta/man/translate/figs-infostructure]]) @@ -2460,12 +2460,12 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 38:24 y7hy rc://*/ta/man/translate/translate-bweight תֵּ֤שַׁע וְ⁠עֶשְׂרִים֙ כִּכָּ֔ר וּ⁠שְׁבַ֨ע מֵא֧וֹת וּ⁠שְׁלֹשִׁ֛ים שֶׁ֖קֶל בְּ⁠שֶׁ֥קֶל הַ⁠קֹּֽדֶשׁ 1 A talent is about 34 kilograms, and a shekel is about 11 grams. There were evidently shekels of more than one weight at the time; **by the shekel of the sanctuary** specified which one was to be used. See how you translated this in [Exodus 30:13](../30/13.md). If it would be helpful to your readers, you could express this in terms of modern measurements, either in the text or a footnote. (See: [[rc://*/ta/man/translate/translate-bweight]]) 38:25 ni5b rc://*/ta/man/translate/translate-bweight מְאַ֣ת כִּכָּ֑ר וְ⁠אֶלֶף֩ וּ⁠שְׁבַ֨ע מֵא֜וֹת וַ⁠חֲמִשָּׁ֧ה וְ⁠שִׁבְעִ֛ים שֶׁ֖קֶל בְּ⁠שֶׁ֥קֶל הַ⁠קֹּֽדֶשׁ 1 A talent is about 34 kilograms, and a shekel is about 11 grams. There were evidently shekels of more than one weight at the time, **by the shekel of the sanctuary** specified which one was to be used. See [the previous verse](../38/24.md). If it would be helpful to your readers, you could express this in terms of modern measurements, either in the text or a footnote. (See: [[rc://*/ta/man/translate/translate-bweight]]) 38:26 rp46 one hundred talents 0 See how you translated many of the same things in [Exodus 30:13-14](../30/13.md). -38:26 t2gi rc://*/ta/man/translate/translate-bweight בֶּ֚קַע לַ⁠גֻּלְגֹּ֔לֶת מַחֲצִ֥ית הַ⁠שֶּׁ֖קֶל בְּ⁠שֶׁ֣קֶל הַ⁠קֹּ֑דֶשׁ 1 A beka is 1/2 a shekel. A shekel is 11 grams. There were evidently shekels of more than one weight at the time; **by the shekel of the sanctuary** specified which one was to be used. See [verse 24](../38/24.md). If it would be helpful to your readers, you could express this in terms of modern measurements, either in the text or a footnote. Alternate translation: “five and a half grams” or “5 1/2 grams” (See: [[rc://*/ta/man/translate/translate-bweight]]) +38:26 t2gi rc://*/ta/man/translate/translate-bweight בֶּ֚קַע לַ⁠גֻּלְגֹּ֔לֶת מַחֲצִ֥ית הַ⁠שֶּׁ֖קֶל בְּ⁠שֶׁ֣קֶל הַ⁠קֹּ֑דֶשׁ 1 A beka is 1/2 a shekel. A shekel is 11 grams. There were evidently shekels of more than one weight at the time; **by the shekel of the sanctuary** specified which one was to be used. See [38:24](../38/24.md). If it would be helpful to your readers, you could express this in terms of modern measurements, either in the text or a footnote. Alternate translation: “five and a half grams” or “5 1/2 grams” (See: [[rc://*/ta/man/translate/translate-bweight]]) 38:26 fyy5 rc://*/ta/man/translate/translate-fraction מַחֲצִ֥ית הַ⁠שֶּׁ֖קֶל 1 A **half** means one part out of two equal parts. (See: [[rc://*/ta/man/translate/translate-fraction]]) 38:26 nvf8 rc://*/ta/man/translate/figs-ellipsis לְ⁠כֹ֨ל הָ⁠עֹבֵ֜ר עַל־הַ⁠פְּקֻדִ֗ים מִ⁠בֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה לְ⁠שֵׁשׁ־מֵא֥וֹת אֶ֨לֶף֙ וּ⁠שְׁלֹ֣שֶׁת אֲלָפִ֔ים וַ⁠חֲמֵ֥שׁ מֵא֖וֹת וַ⁠חֲמִשִּֽׁים 1 Here the account leaves out some of the words that a sentence would need in many languages to be complete. The idea that this silver was “received” **from** these “men” is left out. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “received from every passer over to the counted ones from a son of 20 years and older—received from 603,550 men” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 38:26 ll8b rc://*/ta/man/translate/figs-idiom מִ⁠בֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ 1 This is an idiom meaning 20 years old. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “from those 20 years old” (See: [[rc://*/ta/man/translate/figs-idiom]]) 38:27 p7r5 rc://*/ta/man/translate/translate-bweight מְאַת֙ כִּכַּ֣ר 1 A talent is about 34 kilograms. If it would be helpful to your readers, you could express this in terms of modern measurements, either in the text or a footnote. (See: [[rc://*/ta/man/translate/translate-bweight]]) -38:28 nxf5 rc://*/ta/man/translate/figs-ellipsis הָ⁠אֶ֜לֶף וּ⁠שְׁבַ֤ע הַ⁠מֵּאוֹת֙ וַ⁠חֲמִשָּׁ֣ה וְ⁠שִׁבְעִ֔ים 1 Here the words **shekels of silver** have been omitted because they are understood from [verse 25](../38/25.md). If it would be helpful in your language, you could supply these words from the context. Alternate translation: “the 1,775 shekels of silver” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) +38:28 nxf5 rc://*/ta/man/translate/figs-ellipsis הָ⁠אֶ֜לֶף וּ⁠שְׁבַ֤ע הַ⁠מֵּאוֹת֙ וַ⁠חֲמִשָּׁ֣ה וְ⁠שִׁבְעִ֔ים 1 Here the words **shekels of silver** have been omitted because they are understood from [38:25](../38/25.md). If it would be helpful in your language, you could supply these words from the context. Alternate translation: “the 1,775 shekels of silver” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 38:28 rcda Bezalel 0 See how you translated some of these in [Exodus 27:17](../27/17.md). 38:29 p3mr rc://*/ta/man/translate/translate-bweight שִׁבְעִ֣ים כִּכָּ֑ר וְ⁠אַלְפַּ֥יִם וְ⁠אַרְבַּע־מֵא֖וֹת שָֽׁקֶל 1 A talent is about 34 kilograms, and a shekel is about 11 grams. If it would be helpful to your readers, you could express this in terms of modern measurements, either in the text or a footnote. (See: [[rc://*/ta/man/translate/translate-bweight]]) 38:30 rck7 מִכְבַּ֥ר 1 A **grate** is a frame of crossed bars for holding wood when burning. See how you translated this in [Exodus 27:4](../27/04.md). @@ -2514,11 +2514,11 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 39:37-38 nzph bread of the presence 0 These verses are very similar to [35:14-15](../35/14.md). 39:39 e755 grate 0 This verse is almost identical with [35:16](../35/16.md). 39:40 i8lm 0 This verse is almost identical with [35:17](../35/17.md) and parts of [35:18](../35/18.md). -39:40 ajt4 rc://*/ta/man/translate/figs-doublet הַ⁠מִּשְׁכָּ֖ן לְ⁠אֹ֥הֶל מוֹעֵֽד 1 These refer to the same place. See how you translated the doubling in [verse 32](../39/32.md). Alternate translation: “the Dwelling, that is the tent of meeting” (See: [[rc://*/ta/man/translate/figs-doublet]]) +39:40 ajt4 rc://*/ta/man/translate/figs-doublet הַ⁠מִּשְׁכָּ֖ן לְ⁠אֹ֥הֶל מוֹעֵֽד 1 These refer to the same place. See how you translated the doubling in [39:32](../39/32.md). Alternate translation: “the Dwelling, that is the tent of meeting” (See: [[rc://*/ta/man/translate/figs-doublet]]) 39:41 z3ip the Dwelling, the tent of meeting 0 This verse is identical to [35:19](../35/19.md). -39:42 ct6k Thus the people 0 This verse is almost identical to the second half of [verse 32](../39/32.md). +39:42 ct6k Thus the people 0 This verse is almost identical to the second half of [39:32](../39/32.md). 39:43 t26m וְ⁠הִנֵּה֙ 1 Here, the word **behold** draws attention to the information that follows. Use a word or marking in your language that draws attention to the next information. -39:43 z79s rc://*/ta/man/translate/writing-endofstory As Yahweh had commanded, in that way they did it 0 This (and really verse 42) is the end of the conclusion of the construction of materials portion of the story. The ending began in [verse 32](../39/32.md). If your language has specific features that should be part of the end of a section like this, consider using them here. (See: [[rc://*/ta/man/translate/writing-endofstory]]) +39:43 z79s rc://*/ta/man/translate/writing-endofstory As Yahweh had commanded, in that way they did it 0 This (and really verse 42) is the end of the conclusion of the construction of materials portion of the story. The ending began in [39:32](../39/32.md). If your language has specific features that should be part of the end of a section like this, consider using them here. (See: [[rc://*/ta/man/translate/writing-endofstory]]) 40:intro fa6e 0 # Exodus 40 General Notes\n\n## Structure and Formatting\n\n- In this chapter, **just as Yahweh commanded Moses** is repeated seven times, as in the previous chapter, to show that Moses was obedient to every detail of Yahweh’s command.\n- This chapter is repetitive both internally and with other parts of the book. Verses 17-33 parallel verses 2-8 in an expanded way.\n\n## Possible Translation Difficulties in this Chapter\n\n- The **Dwelling** and **tent of meeting** are the same thing, but both appear next to each other many times in this chapter. The two interchangeable terms are brought together throughout this chapter in a poetic doubling to bring book to a close. If your readers would find this confusing, you may need to simplify to one or expand in explanation like in the UST.\n- This chapter says that Moses did all these things. Just like with Bezalel in earlier chapters, it would have been impossible for him to do all this personally. The people helped him set up the Dwelling. In many translations this will more clear if you make this explicit.\n- “the glory of Yahweh filled the Dwelling”: This phrase indicates that Yahweh began to dwell within the Dwelling, among Israel, in a special way. (See: [[rc://*/tw/dict/bible/kt/glory]] and [[rc://*/tw/dict/bible/kt/tabernacle]]) 40:1 ea7j rc://*/ta/man/translate/writing-newevent 0 There is a transition to a new event at the beginning of this chapter. Use the natural form in your language for introducing a new event. (See: [[rc://*/ta/man/translate/writing-newevent]]) 40:2 bgv1 rc://*/ta/man/translate/translate-ordinal בְּ⁠יוֹם־הַ⁠חֹ֥דֶשׁ הָ⁠רִאשׁ֖וֹן בְּ⁠אֶחָ֣ד לַ⁠חֹ֑דֶשׁ 1 If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “On day one of the month, in month one” (See: [[rc://*/ta/man/translate/translate-ordinal]]) @@ -2534,7 +2534,7 @@ front:intro b4pp 0 # Introduction to Exodus\n\n## Part 1: General Introductio 40:17 r6pc rc://*/ta/man/translate/figs-activepassive הוּקַ֖ם הַ⁠מִּשְׁכָּֽן 1 The use of the passive here indicates that the important thing is the completion of the task of setting up the tent on the specific date Yahweh had commanded. If your language would show that focus in a different way, use a natural form to do that. Alternate translation: “that they set up the Dwelling” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 40:17 gzu5 בַּ⁠חֹ֧דֶשׁ הָ⁠רִאשׁ֛וֹן בַּ⁠שָּׁנָ֥ה הַ⁠שֵּׁנִ֖ית בְּ⁠אֶחָ֣ד לַ⁠חֹ֑דֶשׁ 1 This refers to exactly one year after God rescued his people from Egypt. See [Exodus 12:2](../12/02.md). 40:17 wnh8 rc://*/ta/man/translate/translate-ordinal בַּ⁠חֹ֧דֶשׁ הָ⁠רִאשׁ֛וֹן בַּ⁠שָּׁנָ֥ה הַ⁠שֵּׁנִ֖ית בְּ⁠אֶחָ֣ד 1 If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “in month one, year two, on day one of” (See: [[rc://*/ta/man/translate/translate-ordinal]]) -40:18 kk4n rc://*/ta/man/translate/figs-metonymy וַ⁠יָּ֨קֶם מֹשֶׁ֜ה אֶת־הַ⁠מִּשְׁכָּ֗ן וַ⁠יִּתֵּן֙ אֶת־אֲדָנָ֔י⁠ו 1 Moses was the leader. It would have been impossible for him to do all this personally; the people helped him set up the Dwelling. All references to Moses from here to all the Dwelling assembly listing through [verse 33](../40/33.md) can be understood this way. Alternate translation: “And Moses directed the people to raise up the Dwelling, and they placed its bases”(See: [[rc://*/ta/man/translate/figs-metonymy]]) +40:18 kk4n rc://*/ta/man/translate/figs-metonymy וַ⁠יָּ֨קֶם מֹשֶׁ֜ה אֶת־הַ⁠מִּשְׁכָּ֗ן וַ⁠יִּתֵּן֙ אֶת־אֲדָנָ֔י⁠ו 1 Moses was the leader. It would have been impossible for him to do all this personally; the people helped him set up the Dwelling. All references to Moses from here to all the Dwelling assembly listing through [40:33](../40/33.md) can be understood this way. Alternate translation: “And Moses directed the people to raise up the Dwelling, and they placed its bases”(See: [[rc://*/ta/man/translate/figs-metonymy]]) 40:20 chx4 rc://*/ta/man/translate/writing-pronouns וַ⁠יִּקַּ֞ח & וַ⁠יָּ֥שֶׂם 1 In this verse and the next, there may be an exception to the word **he** meaning someone who was helping Moses, because these items were especially sacred. If you have been using a form that indicates that people are helping Moses construct the Dwelling, you may consider switching to “Moses” here. (See: [[rc://*/ta/man/translate/writing-pronouns]]) 40:21 yhbs rc://*/ta/man/translate/writing-pronouns וַ⁠יָּבֵ֣א & וַ⁠יָּ֗שֶׂם 1 In this verse and the previous verse, there may be an exception to the word **he** meaning someone who was helping Moses, because these items were especially sacred. If you have been using a form that indicates that people are helping Moses construct the Dwelling, you may consider switching to “Moses” here. (See: [[rc://*/ta/man/translate/writing-pronouns]]) 40:23 b3pp rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י 1 Alternate translation: “in the presence of” (See: [[rc://*/ta/man/translate/figs-metonymy]]) diff --git a/tn_EZR.tsv b/tn_EZR.tsv index fd79fc58de..c26285fff5 100644 --- a/tn_EZR.tsv +++ b/tn_EZR.tsv @@ -318,7 +318,7 @@ front:intro fa5r 0 # Introduction to Ezra\n\n## Part 1: General Introduction\ 3:11 ut4a rc://*/ta/man/translate/figs-abstractnouns כִּֽי־לְ⁠עוֹלָ֥ם חַסְדּ֖⁠וֹ עַל־יִשְׂרָאֵ֑ל 1 The abstract noun **faithfulness** describes the quality of a person who will dependably keep his word and fulfill his responsibilities. **Covenant faithfulness** refers specifically to Yahweh keeping all of the promises that he has made to the people of Israel. If it would be helpful in your language, you could translate the idea behind this word with an expression such as “keep promises.” Alternate translation: “because Yahweh always keeps the promises he made to Israel” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 3:11 vp0g rc://*/ta/man/translate/figs-metonymy עַל־יִשְׂרָאֵ֑ל 1 Here, the name **Israel** stands for the Israelite people. Alternate translation: “to the people of Israel” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 3:11 uqct rc://*/ta/man/translate/figs-activepassive עַ֖ל הוּסַ֥ד בֵּית־יְהוָֽה 1 If it would be helpful in your language, you could say this with an active form, and you could say who did the action. Alternate translations: “because the builders had laid the foundation of Yahweh’s temple” or “because the builders had set the temple floor in stone” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -3:11 fyte rc://*/ta/man/translate/figs-explicit עַ֖ל הוּסַ֥ד בֵּית־יְהוָֽה 1 As in [verse 10](../02/10.md), here there are the same two possibilities for the meaning of **the foundation … had been laid**. See how you translated it there. (1) This means that the workers had finished the foundation. Alternate translation: “because the builders had completed the floor of the temple of Yahweh” or (2) It means that they had started to lay the foundation, which was the first step in building the temple. Alternate translation: “because the builders had started to lay the foundation of the temple of Yahweh” (See: [[rc://*/ta/man/translate/figs-explicit]]) +3:11 fyte rc://*/ta/man/translate/figs-explicit עַ֖ל הוּסַ֥ד בֵּית־יְהוָֽה 1 As in [2:10](../02/10.md), here there are the same two possibilities for the meaning of **the foundation … had been laid**. See how you translated it there. (1) This means that the workers had finished the foundation. Alternate translation: “because the builders had completed the floor of the temple of Yahweh” or (2) It means that they had started to lay the foundation, which was the first step in building the temple. Alternate translation: “because the builders had started to lay the foundation of the temple of Yahweh” (See: [[rc://*/ta/man/translate/figs-explicit]]) 3:12 h0i1 rc://*/ta/man/translate/grammar-connect-logic-contrast וְ⁠רַבִּ֡ים 1 The word **But** indicates that the sentence it introduces will draw a contrast with what came just before it. That contrast is specifically between the joyful way that most of the Israelites were responding on this occasion and the sorrowful way that some of them responded. You could use a word such as “however” to indicate this contrast. (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) 3:12 cq1v rc://*/ta/man/translate/figs-ellipsis וְ⁠רָאשֵׁ֨י הָ⁠אָב֜וֹת 1 As in [1:5](../01/05.md), this is an abbreviated way of saying “the heads of the father's houses.” Review the explanatory note to this phrase in [1:5](../01/05.md) if that would be helpful. Alternate translation: “and the clan leaders” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 3:12 d6gu rc://*/ta/man/translate/writing-background הַ⁠זְּקֵנִ֗ים אֲשֶׁ֨ר רָא֜וּ אֶת־הַ⁠בַּ֤יִת 1 This phrase provides background information to identify these specific priests, Levites, and clan leaders further. Alternate translation: “who were old enough that they had seen the first temple” (See: [[rc://*/ta/man/translate/writing-background]]) @@ -1144,7 +1144,7 @@ front:intro fa5r 0 # Introduction to Ezra\n\n## Part 1: General Introduction\ 9:12 r9c0 rc://*/ta/man/translate/figs-idiom וְ⁠הוֹרַשְׁתֶּ֥ם לִ⁠בְנֵי⁠כֶ֖ם עַד־עוֹלָֽם 1 As earlier in the sentence, **until eternity** means “for as long as anyone can anticipate into the future.” Alternate translation: “so that your descendants will always be able to live there” (See: [[rc://*/ta/man/translate/figs-idiom]]) 9:12 s1e8 rc://*/ta/man/translate/figs-metaphor לִ⁠בְנֵי⁠כֶ֖ם 1 Here, **sons** means “descendants.” Alternate translation: “your descendants” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 9:12 uax9 rc://*/ta/man/translate/figs-quotemarks עַד־עוֹלָֽם 1 After this phrase Ezra ends his quotation of what Yahweh commanded through the prophets. If you decided in [9:11](../09/11.md) to mark their words as a secondary quotation, you should indicate that ending here with a closing secondary quotation mark or with whatever other punctuation or convention your language uses to indicate the end of a quotation within a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) -9:13 qmrs rc://*/ta/man/translate/figs-explicit כָּל־הַ⁠בָּ֣א עָלֵ֔י⁠נוּ 1 The phrase **all that has come upon us** refers to the punishments that Ezra mentioned in [verse 7](../09/07.md). If it would be helpful in your language, you could make that information explicit. Alternate translation: “all of the things with which you punished us” or “everything that you allowed to happen to us” (See: [[rc://*/ta/man/translate/figs-explicit]]) +9:13 qmrs rc://*/ta/man/translate/figs-explicit כָּל־הַ⁠בָּ֣א עָלֵ֔י⁠נוּ 1 The phrase **all that has come upon us** refers to the punishments that Ezra mentioned in [9:7](../09/07.md). If it would be helpful in your language, you could make that information explicit. Alternate translation: “all of the things with which you punished us” or “everything that you allowed to happen to us” (See: [[rc://*/ta/man/translate/figs-explicit]]) 9:13 am2g rc://*/ta/man/translate/figs-parallelism בְּ⁠מַעֲשֵׂ֨י⁠נוּ֙ הָ⁠רָעִ֔ים וּ⁠בְ⁠אַשְׁמָתֵ֖⁠נוּ הַ⁠גְּדֹלָ֑ה 1 These two phrases mean similar things. Ezra uses the repetition for emphasis. If it would be helpful in your language, you could combine these phrases. Alternate translation: “since we are so guilty because of the wrong things that we have done” However, there is a slight difference in meaning, and you could also choose to bring that out in your translation. Alternate translation: “since we have committed such great sins, and since we are so guilty as a result” (See: [[rc://*/ta/man/translate/figs-parallelism]]) 9:13 hd7r rc://*/ta/man/translate/figs-idiom חָשַׂ֤כְתָּֽ לְ⁠מַ֨טָּה֙ מֵֽ⁠עֲוֺנֵ֔⁠נוּ 1 This is a Hebrew idiom. Alternate translation: “have not punished us as fully as our sins deserve” (See: [[rc://*/ta/man/translate/figs-idiom]]) 9:13 w379 rc://*/ta/man/translate/figs-explicit וְ⁠נָתַ֥תָּה לָּ֛⁠נוּ פְּלֵיטָ֖ה כָּ⁠זֹֽאת 1 Ezra is referring implicitly to himself and to the other Jews who have returned from exile. Alternate translation: “and you have allowed some of us to return to our homeland” (See: [[rc://*/ta/man/translate/figs-explicit]]) diff --git a/tn_JHN.tsv b/tn_JHN.tsv index ad05227be7..af6942a4df 100644 --- a/tn_JHN.tsv +++ b/tn_JHN.tsv @@ -190,7 +190,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 1:50 d53b rc://*/ta/man/translate/grammar-connect-logic-result ὅτι εἶπόν σοι, ὅτι εἶδόν σε ὑποκάτω τῆς συκῆς, πιστεύεις? 1 If it would be helpful in your language, you could reverse the order of these phrases, since the second phrase gives the result for the reason that the first phrase describes. Alternate translation: “Do you believe because I said to you that I saw you underneath the fig tree” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 1:50 p3ma rc://*/ta/man/translate/figs-rquestion ὅτι εἶπόν σοι, ὅτι εἶδόν σε ὑποκάτω τῆς συκῆς, πιστεύεις? 1 John records Jesus using the question form for emphasis. If it would be helpful in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “You believe because I said, ‘I saw you underneath the fig tree’!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 1:50 fhzr rc://*/ta/man/translate/figs-ellipsis πιστεύεις 1 Jesus is leaving out some of the words that this phrase would need in many languages in order to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “do you believe that I am the Messiah” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) -1:50 oubk rc://*/ta/man/translate/figs-explicit μείζω τούτων 1 Jesus uses the plural pronoun **these** to refer to a general category of something, in this case the miraculous display of supernatural knowledge that took place in [verse 48](../01/48.md). Alternate translation: “greater things than this type of thing” or “greater things that this kind of miracle” (See: [[rc://*/ta/man/translate/figs-explicit]]) +1:50 oubk rc://*/ta/man/translate/figs-explicit μείζω τούτων 1 Jesus uses the plural pronoun **these** to refer to a general category of something, in this case the miraculous display of supernatural knowledge that took place in [1:48](../01/48.md). Alternate translation: “greater things than this type of thing” or “greater things that this kind of miracle” (See: [[rc://*/ta/man/translate/figs-explicit]]) 1:51 byxy rc://*/ta/man/translate/figs-pastforfuture λέγει 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 1:51 ga44 rc://*/ta/man/translate/figs-doublet ἀμὴν, ἀμὴν, λέγω ὑμῖν 1 Jesus repeats **Truly** in order to emphasize the truth of the statement that follows. If your language does not use repetition in this way, you could combine these phrases, forming a separate sentence. Alternate translation: “What I am about to tell you is very true.” (See: [[rc://*/ta/man/translate/figs-doublet]]) 1:51 yuye rc://*/ta/man/translate/figs-you λέγω ὑμῖν 1 Jesus is using the plural form of **you** to indicate that he is speaking to all those who are with him at that moment. He is not only speaking to Nathaniel. If it would be misunderstood to your readers, you could state this explicitly. Alternate translation: “I say to all of you here” (See: [[rc://*/ta/man/translate/figs-you]]) @@ -414,7 +414,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 4:1 h6ek rc://*/ta/man/translate/writing-newevent ὡς οὖν ἔγνω ὁ Ἰησοῦς 1 **Then** here introduces a new event that happened some time after the events the story has just related. The story does not say how long after those events this new event happened. Use the natural form in your language for introducing a new event. Alternate translation: “Some time later, when Jesus knew” (See: [[rc://*/ta/man/translate/writing-newevent]]) 4:2 d4ng rc://*/ta/man/translate/figs-rpronouns Ἰησοῦς αὐτὸς οὐκ ἐβάπτιζεν 1 Here, **himself** is used to emphasize that Jesus was not baptizing disciples, but his disciples were doing the baptizing. Use a way that is natural in your language to indicate this emphasis. (See: [[rc://*/ta/man/translate/figs-rpronouns]]) 4:2 qz7h rc://*/ta/man/translate/figs-ellipsis ἀλλ’ οἱ μαθηταὶ αὐτοῦ 1 Here John is leaving out some of the words that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the previous clause. Alternate translation: “but his disciples were baptizing people” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) -4:5 ukxr rc://*/ta/man/translate/grammar-connect-time-sequential ἔρχεται οὖν 1 **Then** here indicates that the events the story will now relate came after the event just described in [verse 3](../04/03.md). If it would be helpful in your language, you could show this relationship by using a fuller phrase. Alternate translation: “After leaving Judea, he comes” (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]]) +4:5 ukxr rc://*/ta/man/translate/grammar-connect-time-sequential ἔρχεται οὖν 1 **Then** here indicates that the events the story will now relate came after the event just described in [4:3](../04/03.md). If it would be helpful in your language, you could show this relationship by using a fuller phrase. Alternate translation: “After leaving Judea, he comes” (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]]) 4:5 ff7t rc://*/ta/man/translate/figs-pastforfuture ἔρχεται 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 4:5 vqjm rc://*/ta/man/translate/translate-names Συχὰρ 1 **Sychar** is the name of a place. (See: [[rc://*/ta/man/translate/translate-names]]) 4:6 bd8s rc://*/ta/man/translate/figs-explicit ἐκεῖ 1 In this case, **there** refers to the town of Sychar mentioned in the previous verse. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “there at Sychar” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -487,7 +487,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 4:31 t6hy ἐν τῷ μεταξὺ 1 Alternate translation: “While the woman was going into town” or “During the time that the woman was in the town” 4:31 mgs7 rc://*/ta/man/translate/writing-quotations ἠρώτων αὐτὸν οἱ μαθηταὶ λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “the disciples were urging him, and they said” (See: [[rc://*/ta/man/translate/writing-quotations]]) 4:31 z7wy rc://*/ta/man/translate/figs-imperative Ῥαββεί, φάγε 1 Here, **eat** 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: “Rabbi, please eat” (See: [[rc://*/ta/man/translate/figs-imperative]]) -4:32 j8h2 rc://*/ta/man/translate/figs-extrainfo ἐγὼ βρῶσιν ἔχω φαγεῖν 1 Here Jesus uses the word **food** to refer to doing God’s will, as he states in [verse 34](../04/34.md). However, his disciples do not understand this and Jesus does not explain the metaphor to them in this verse. Therefore, you do not need to explain its meaning further here. (See: [[rc://*/ta/man/translate/figs-extrainfo]]) +4:32 j8h2 rc://*/ta/man/translate/figs-extrainfo ἐγὼ βρῶσιν ἔχω φαγεῖν 1 Here Jesus uses the word **food** to refer to doing God’s will, as he states in [4:34](../04/34.md). However, his disciples do not understand this and Jesus does not explain the metaphor to them in this verse. Therefore, you do not need to explain its meaning further here. (See: [[rc://*/ta/man/translate/figs-extrainfo]]) 4:33 w451 μή τις ἤνεγκεν αὐτῷ φαγεῖν? 1 The disciples think Jesus is literally talking about something **to eat**. They begin asking each other this question, expecting a “no” response. If it would be helpful in your language, you could translate this in a way that shows their uncertainty. Alternate translation: “Is it even possible that someone brought him food to eat?” 4:34 bnke rc://*/ta/man/translate/figs-pastforfuture λέγει 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 4:34 tvp1 rc://*/ta/man/translate/figs-metaphor ἐμὸν βρῶμά ἐστιν ἵνα ποιήσω τὸ θέλημα τοῦ πέμψαντός με, καὶ τελειώσω αὐτοῦ τὸ ἔργον 1 Here Jesus uses **food** to refer to obeying God’s **will**. If it would be helpful for your readers, you could express this with a simile. Alternate translation: “Like food satisfies a hungry person, doing the will of the one who sent me and completing his work satisfies me” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -786,7 +786,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 6:33 rrf5 rc://*/ta/man/translate/figs-explicit ζωὴν 1 Here, **life** refers to eternal life. If this might confuse your readers, you could express the meaning explicitly, as modeled in the UST. (See: [[rc://*/ta/man/translate/figs-explicit]]) 6:33 k897 rc://*/ta/man/translate/figs-metonymy τῷ κόσμῳ 1 Here, **the world** refers to the people who live in it. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “the people living in the world” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 6:34 j26s κύριε 1 The crowd calls Jesus **Sir** in order to show respect or politeness. (See: [[rc://*/tw/dict/bible/kt/lord]]) -6:34 z9zv rc://*/ta/man/translate/figs-synecdoche τὸν ἄρτον 1 Here, **bread** could refer to: (1) food in general, as the word was used by the crowd in [verse 31](../06/31.md). This would mean that the crowd did not understand that Jesus was calling himself the bread from heaven. Alternate translation: “food” (2) some gift from God of which the crowd was uncertain. This would mean that the crowd recognized that Jesus was talking about something more spiritual than mere food but did not understand that he was talking about himself. Alternate translation: “heavenly food” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) +6:34 z9zv rc://*/ta/man/translate/figs-synecdoche τὸν ἄρτον 1 Here, **bread** could refer to: (1) food in general, as the word was used by the crowd in [6:31](../06/31.md). This would mean that the crowd did not understand that Jesus was calling himself the bread from heaven. Alternate translation: “food” (2) some gift from God of which the crowd was uncertain. This would mean that the crowd recognized that Jesus was talking about something more spiritual than mere food but did not understand that he was talking about himself. Alternate translation: “heavenly food” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 6:35 cr2m rc://*/ta/man/translate/figs-exmetaphor ἐγώ εἰμι ὁ ἄρτος τῆς ζωῆς 1 John records Jesus continuing the **bread** metaphor to refer to himself. In Jesus’ culture, **bread** was the primary food people ate to stay alive. Just as **bread** is necessary for sustaining physical life, Jesus is necessary for giving spiritual life. If it would be helpful in your language, you could state this explicitly or with a simile. Alternate translation: “Just as food keeps you physically alive, I can give you spiritual life” (See: [[rc://*/ta/man/translate/figs-exmetaphor]]) 6:35 yq25 rc://*/ta/man/translate/figs-possession ὁ ἄρτος τῆς ζωῆς 1 Jesus uses **of life** to the source of the **life** about which he is speaking. If this is not clear in your language, you could express the meaning explicitly. Alternate translation: “the bread that produces life” (See: [[rc://*/ta/man/translate/figs-possession]]) 6:35 hvpi rc://*/ta/man/translate/figs-explicit τῆς ζωῆς 1 Here, **life** refers to eternal life. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “of eternal life” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -820,7 +820,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 6:44 k7ld rc://*/ta/man/translate/figs-explicit ὁ πέμψας με 1 Here, this phrase refers to God. See how you translated this phrase in [5:23](../05/23.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 6:44 rr2m ἑλκύσῃ αὐτόν 1 Alternate translation: “would pull him” or “would drag him” 6:44 um43 rc://*/ta/man/translate/figs-gendernotations αὐτόν & αὐτὸν 1 Although the pronoun **him** is masculine, Jesus uses the word here in a generic sense that includes both men and women. Alternate translation: “that person” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) -6:44 s6b5 rc://*/ta/man/translate/figs-idiom ἀναστήσω αὐτὸν 1 See how you translated this phrase in [verse 40](../06/40.md). (See: [[rc://*/ta/man/translate/figs-idiom]]) +6:44 s6b5 rc://*/ta/man/translate/figs-idiom ἀναστήσω αὐτὸν 1 See how you translated this phrase in [6:40](../06/40.md). (See: [[rc://*/ta/man/translate/figs-idiom]]) 6:44 g2ia rc://*/ta/man/translate/figs-explicit ἐν τῇ ἐσχάτῃ ἡμέρᾳ 1 Here, **the last day** refers to “the day of the Lord,” which is the time when God judges everyone, Jesus returns to earth, and the bodies of those who are dead are raised from their graves. (See: [[rc://*/tw/dict/bible/kt/dayofthelord]]) See how you translated this phrase in verse [40](../06/40.md). Alternate translation: “on the day when I return and judge everyone” (See: [[rc://*/ta/man/translate/figs-explicit]]) 6:45 j1af rc://*/ta/man/translate/figs-activepassive ἔστιν γεγραμμένον ἐν τοῖς προφήταις 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation, as in the UST. (See: [[rc://*/ta/man/translate/figs-activepassive]]) 6:45 jg6g rc://*/ta/man/translate/writing-quotations ἔστιν γεγραμμένον ἐν τοῖς προφήταις 1 Here Jesus uses **It is written** to introduce a quotation from an Old Testament book ([Isaiah 54:13](../../isa/54/13.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Jesus is quoting from an important text. Alternate translation: “It had been written by the prophets in the scriptures” (See: [[rc://*/ta/man/translate/writing-quotations]]) @@ -842,7 +842,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 6:50 v212 rc://*/ta/man/translate/figs-metaphor μὴ ἀποθάνῃ 1 Here Jesus uses **die** to refer to spiritual death, which is eternal punishment in hell that occurs after physical death. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “might not die spiritually” or “might not experience spiritual death” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 6:51 e9g3 rc://*/ta/man/translate/figs-exmetaphor ἐγώ εἰμι ὁ ἄρτος ὁ ζῶν ὁ ἐκ τοῦ οὐρανοῦ καταβάς; ἐάν τις φάγῃ ἐκ τούτου τοῦ ἄρτου, ζήσεται εἰς τὸν αἰῶνα 1 As in the previous verse, Jesus continues using the **bread** metaphor to say that one must believe in him in order to have eternal life just as one **eats** **bread** to sustain physical life. If it would be helpful in your language, you could express this as a simile. Alternate translation: “I am the living bread that comes down from heaven. Just as one lives if they eat bread, so does one who believes in me live forever” (See: [[rc://*/ta/man/translate/figs-exmetaphor]]) 6:51 ztqs rc://*/ta/man/translate/figs-explicit ἐγώ εἰμι 1 Jesus uses this phrase emphatically to make a strong statement about who he is. Use the most natural way to express emphasis in your language. Alternate translation: “I myself am” or “I am indeed” (See: [[rc://*/ta/man/translate/figs-explicit]]) -6:51 px99 rc://*/ta/man/translate/figs-explicit ὁ ἄρτος ὁ ζῶν 1 Here, **living** refers to being the source of life or having the ability to produce life, which is synonymous with “of life” in the phrase “the bread of life,” which Jesus used in [verse 35](../06/35.md). See how you translated “the bread of life” in [verse 35](../06/35.md). Alternate translation: “the bread that gives life” (See: [[rc://*/ta/man/translate/figs-explicit]]) +6:51 px99 rc://*/ta/man/translate/figs-explicit ὁ ἄρτος ὁ ζῶν 1 Here, **living** refers to being the source of life or having the ability to produce life, which is synonymous with “of life” in the phrase “the bread of life,” which Jesus used in [6:35](../06/35.md). See how you translated “the bread of life” in [6:35](../06/35.md). Alternate translation: “the bread that gives life” (See: [[rc://*/ta/man/translate/figs-explicit]]) 6:51 gs06 rc://*/ta/man/translate/figs-metaphor ἐάν τις φάγῃ ἐκ τούτου τοῦ ἄρτου, ζήσεται εἰς τὸν αἰῶνα 1 Here and in the previous verse, Jesus uses **eats** to refer to believing in Jesus for salvation. Jesus gives eternal life to those who believe in him. See how you translated “eat” in the previous verse. Alternate translation: “Just as food keeps you physically alive, I can give you spiritual life” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 6:51 k4bo rc://*/ta/man/translate/figs-metonymy σάρξ μού 1 Here, John records Jesus using **flesh** to refer to his whole physical body. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “my body” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 6:51 ee9d rc://*/ta/man/translate/figs-extrainfo ὁ ἄρτος 2 Here Jesus is using the **bread** metaphor slightly differently from how he has used it previously. Here it refers specifically to his physical body, which he would sacrifice on the cross to pay for the sins of those who believe in him. Since Jesus says this explicitly at the end of the verse, you do not need to explain its meaning further. (See: [[rc://*/ta/man/translate/figs-extrainfo]]) @@ -860,7 +860,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 6:53 j1ga rc://*/ta/man/translate/figs-explicit οὐκ ἔχετε ζωὴν 1 Here, **life** refers to eternal life. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “you do not have eternal life” (See: [[rc://*/ta/man/translate/figs-explicit]]) 6:54 hc5d rc://*/ta/man/translate/figs-extrainfo ὁ τρώγων μου τὴν σάρκα, καὶ πίνων μου τὸ αἷμα, ἔχει ζωὴν αἰώνιον 1 The phrases “eating my flesh” and “drinking my blood” are a metaphor for trusting Jesus. Just as people need food and drink in order to live, people need to trust Jesus in order to have eternal life. However, the Jews did not understand this. Therefore, you do not need to explain its meaning further here. (See: [[rc://*/ta/man/translate/figs-extrainfo]]) 6:54 etdh rc://*/ta/man/translate/figs-doublet ὁ τρώγων μου τὴν σάρκα, καὶ πίνων μου τὸ αἷμα, ἔχει ζωὴν αἰώνιον 1 As in the previous verse, these two phrases, **eat the flesh** and **drink his blood**, mean basically the same thing. The repetition is used for emphasis. See how you translated the similar expressions in the previous verse. Alternate translation: “Indeed, the one eating my flesh and drinking my blood surely has eternal life” (See: [[rc://*/ta/man/translate/figs-doublet]]) -6:54 ym6w rc://*/ta/man/translate/figs-idiom ἀναστήσω αὐτὸν 1 See how you translated this phrase in [verse 40](../06/40.md). (See: [[rc://*/ta/man/translate/figs-idiom]]) +6:54 ym6w rc://*/ta/man/translate/figs-idiom ἀναστήσω αὐτὸν 1 See how you translated this phrase in [6:40](../06/40.md). (See: [[rc://*/ta/man/translate/figs-idiom]]) 6:54 qia5 rc://*/ta/man/translate/figs-explicit τῇ ἐσχάτῃ ἡμέρᾳ 1 Here, **the last day** refers to “the day of the Lord,” which is the time when God judges everyone, Jesus returns to earth, and the bodies of those who are dead are raised from their graves. (See: [[rc://*/tw/dict/bible/kt/dayofthelord]]) See how you translated this phrase in verse [39](../06/39.md). Alternate translation: “on the day when I return and judge everyone” (See: [[rc://*/ta/man/translate/figs-explicit]]) 6:55 tw5g rc://*/ta/man/translate/figs-extrainfo σάρξ μου & αἷμά μου 1 Here Jesus is using the phrases **my flesh** and **my blood** to refer to believing in him. However, the Jews did not understand this. Therefore, you do not need to explain its meaning further here. (See: [[rc://*/ta/man/translate/figs-extrainfo]]) 6:55 cik2 rc://*/ta/man/translate/figs-extrainfo ἡ & σάρξ μου ἀληθής ἐστι βρῶσις, καὶ τὸ αἷμά μου ἀληθής ἐστι πόσις 1 Here Jesus is using the phrases **true food** and **true drink** to say that he, Jesus, gives life to those who trust in him. However, the Jews did not understand this. Therefore, you do not need to explain its meaning further here. (See: [[rc://*/ta/man/translate/figs-extrainfo]]) @@ -925,9 +925,9 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 6:71 z9yc rc://*/ta/man/translate/writing-background 0 # General Information:\n\nIn this verse John provides background information about what Jesus said in the previous verse. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]]) 6:71 joha rc://*/ta/man/translate/translate-names Ἰούδαν Σίμωνος Ἰσκαριώτου 1 **Judas** and **Simon** are names of two men. This **Simon** is not the same as Simon Peter. **Iscariot** is a distinguishing term that most likely means he came from the village of Kerioth. (See: [[rc://*/ta/man/translate/translate-names]]) 6:71 lttr rc://*/ta/man/translate/figs-nominaladj τῶν δώδεκα 1 See how you translated **the Twelve** in verse [67](../06/67.md). (See: [[rc://*/ta/man/translate/figs-nominaladj]]) -7:intro l712 0 # John 7 General Notes\n\n## Structure and Formatting\n\n1. Jesus goes to Jerusalem for the Festival of Shelters (7:1–13)\n2. Jesus says his authority is from God (7:14–24)\n3. Jesus says he came from God (7:25–31)\n4. Jesus says he will return to God (7:32–36)\n5. Jesus says he is the living water (7:37–39)\n6. The people disagree about who Jesus is (7:40–44)\n7. The Jewish leaders disagree about who Jesus is (7:45–53)\n\nTranslators may wish to include a note at [verse 53](../07/53.md) to explain to the reader why they have chosen or chosen not to translate [verses 7:53–8:11](../07/53.md). These verses are not in the best and oldest ancient manuscripts. If the translators have chosen to translate these verses, then they will want to either put them in a footnote outside of the main text or mark them in some way, such as square brackets ([ ]), to indicate that the passage may not have originally been in John’s Gospel.\n(See: [[rc://*/ta/man/translate/translate-textvariants]])\n\n## Special Concepts in this Chapter\n\n### “Believing in him”\n\nA recurring theme in this chapter is the concept of believing Jesus to be the Messiah. Some people believed he was the Messiah, while others did not. Some were willing to recognize his power and even the possibility that he was a prophet, but most were unwilling to believe that he was the Messiah. (See: [[rc://*/tw/dict/bible/kt/christ]] and [[rc://*/tw/dict/bible/kt/prophet]])\n\n### “My time has not yet come”\n\nThis phrase and “his hour had not yet come” are used in this chapter to indicate that Jesus is in control of the events that are happening in his life.\n\n### “Living water”\n\nThis is an important metaphor used in the New Testament to refer to the Holy Spirit. See the discussion of this metaphor in the note about “living water” for [4:10](../04/10.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Important Figures of Speech in this Chapter\n\n### Prophecy\n\nIn [verses 33–34](../07/33.md) Jesus gives a prophecy about his return to heaven without explicitly indicating his statement as prophecy.\n\n### Irony\n\nNicodemus explains to the other Pharisees that the Law requires them to hear directly from a person before making a judgment about that person. The Pharisees in turn made a judgment about Jesus without speaking to Jesus.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “Did not believe in him”\n\nJesus’ brothers did not believe that Jesus was the Messiah at the time the events in this chapter took place. (See: [[rc://*/tw/dict/bible/kt/believe]])\n\n### “The Jews”\n\nThis term is used in two different ways in this passage. It is used specifically to refer to the Jewish leaders who opposed Jesus and were trying to kill him ([7:1](../07/01.md), [11](../07/11.md), [13](../07/13.md), [15](../07/15.md), [35](../07/35.md)). It is also used in [verse 2](../07/02.md) to refer to Jewish people in general. The translator may wish to use the terms “Jewish leaders” and “Jewish people” to clarify this distinction. +7:intro l712 0 # John 7 General Notes\n\n## Structure and Formatting\n\n1. Jesus goes to Jerusalem for the Festival of Shelters (7:1–13)\n2. Jesus says his authority is from God (7:14–24)\n3. Jesus says he came from God (7:25–31)\n4. Jesus says he will return to God (7:32–36)\n5. Jesus says he is the living water (7:37–39)\n6. The people disagree about who Jesus is (7:40–44)\n7. The Jewish leaders disagree about who Jesus is (7:45–53)\n\nTranslators may wish to include a note at [7:53](../07/53.md) to explain to the reader why they have chosen or chosen not to translate [verses 7:53–8:11](../07/53.md). These verses are not in the best and oldest ancient manuscripts. If the translators have chosen to translate these verses, then they will want to either put them in a footnote outside of the main text or mark them in some way, such as square brackets ([ ]), to indicate that the passage may not have originally been in John’s Gospel.\n(See: [[rc://*/ta/man/translate/translate-textvariants]])\n\n## Special Concepts in this Chapter\n\n### “Believing in him”\n\nA recurring theme in this chapter is the concept of believing Jesus to be the Messiah. Some people believed he was the Messiah, while others did not. Some were willing to recognize his power and even the possibility that he was a prophet, but most were unwilling to believe that he was the Messiah. (See: [[rc://*/tw/dict/bible/kt/christ]] and [[rc://*/tw/dict/bible/kt/prophet]])\n\n### “My time has not yet come”\n\nThis phrase and “his hour had not yet come” are used in this chapter to indicate that Jesus is in control of the events that are happening in his life.\n\n### “Living water”\n\nThis is an important metaphor used in the New Testament to refer to the Holy Spirit. See the discussion of this metaphor in the note about “living water” for [4:10](../04/10.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Important Figures of Speech in this Chapter\n\n### Prophecy\n\nIn [verses 33–34](../07/33.md) Jesus gives a prophecy about his return to heaven without explicitly indicating his statement as prophecy.\n\n### Irony\n\nNicodemus explains to the other Pharisees that the Law requires them to hear directly from a person before making a judgment about that person. The Pharisees in turn made a judgment about Jesus without speaking to Jesus.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “Did not believe in him”\n\nJesus’ brothers did not believe that Jesus was the Messiah at the time the events in this chapter took place. (See: [[rc://*/tw/dict/bible/kt/believe]])\n\n### “The Jews”\n\nThis term is used in two different ways in this passage. It is used specifically to refer to the Jewish leaders who opposed Jesus and were trying to kill him ([7:1](../07/01.md), [11](../07/11.md), [13](../07/13.md), [15](../07/15.md), [35](../07/35.md)). It is also used in [7:2](../07/02.md) to refer to Jewish people in general. The translator may wish to use the terms “Jewish leaders” and “Jewish people” to clarify this distinction. 7:1 b99m rc://*/ta/man/translate/writing-newevent μετὰ ταῦτα 1 This phrase introduces a new event that happened some time after the events the story has just related. The story does not say how long after those events this new event happened. Use the natural form in your language for introducing a new event. Alternate translation: “some time later” (See: [[rc://*/ta/man/translate/writing-newevent]]) -7:1 r94g rc://*/ta/man/translate/figs-synecdoche οἱ Ἰουδαῖοι 1 Here and throughout this chapter, **the Jews** refers to the Jewish leaders. Apart from one exception in [verse 2](../07/02.md), it does not refer to the Jewish people in general. See how you translated this term in [1:19](../01/19.md). Alternate translation: “the Jewish authorities” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) +7:1 r94g rc://*/ta/man/translate/figs-synecdoche οἱ Ἰουδαῖοι 1 Here and throughout this chapter, **the Jews** refers to the Jewish leaders. Apart from one exception in [7:2](../07/02.md), it does not refer to the Jewish people in general. See how you translated this term in [1:19](../01/19.md). Alternate translation: “the Jewish authorities” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 7:2 n2ud rc://*/ta/man/translate/writing-background 0 In this verse John briefly stops telling about the events in the story in order to give background information about when the events happened. Use the natural form in your language for expressing background information. Alternate translation: “This event took place near the time of the Shelters Festival, the festival of the Jews” (See: [[rc://*/ta/man/translate/writing-background]]) 7:2 m4ch rc://*/ta/man/translate/figs-explicit τῶν Ἰουδαίων 1 Unlike in the previous verse and throughout this chapter, **the Jews** here refers to the Jewish people in general. It does not refer to the Jewish leaders. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “of the Jewish people” (See: [[rc://*/ta/man/translate/figs-explicit]]) 7:3 x8ce rc://*/ta/man/translate/translate-kinship οἱ ἀδελφοὶ αὐτοῦ 1 These were Jesus’ younger **brothers**, the other sons of Mary and Joseph who were born after Jesus. Since the Father of Jesus was God and their father was Joseph, they were actually his half-brothers. That detail is not normally translated, but if your language has a specific word for a man’s younger brother, it would be appropriate to use it here. Alternate translation: “his younger brothers” or “his half-brothers” (See: [[rc://*/ta/man/translate/translate-kinship]]) @@ -1000,7 +1000,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 7:27 rqq8 rc://*/ta/man/translate/figs-explicit τοῦτον 1 Here, John records the Jerusalemites saying **this one** as a disrespectful way to refer to Jesus without saying his name. If your language has a similar way to refer to someone in an indirect but derogatory manner, you may use it here. Alternate translation: “this so-and-so” (See: [[rc://*/ta/man/translate/figs-explicit]]) 7:28 ht31 rc://*/ta/man/translate/writing-quotations ἔκραξεν οὖν ἐν τῷ ἱερῷ διδάσκων Ἰησοῦς, καὶ λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “Then Jesus cried out in the temple. While he was teaching, he said” (See: [[rc://*/ta/man/translate/writing-quotations]]) 7:28 zxh7 ἔκραξεν 1 Alternate translation: “spoke in a loud voice” -7:28 ah7u rc://*/ta/man/translate/figs-synecdoche ἐν τῷ ἱερῷ 1 Jesus and the people were actually in the courtyard of the **temple**. See how you translated **temple** in [verse 14](../07/14.md). Alternate translation: “in the temple courtyard” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) +7:28 ah7u rc://*/ta/man/translate/figs-synecdoche ἐν τῷ ἱερῷ 1 Jesus and the people were actually in the courtyard of the **temple**. See how you translated **temple** in [7:14](../07/14.md). Alternate translation: “in the temple courtyard” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 7:28 w35k rc://*/ta/man/translate/figs-explicit ἀπ’ ἐμαυτοῦ 1 See how you translated **from myself** in verse [17](../07/17.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 7:28 a2h9 rc://*/ta/man/translate/figs-explicit ὁ πέμψας με 1 Here, **the one having sent me** refers to God. See how you translated this phrase in verse [16](../07/16.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 7:28 rc3g rc://*/ta/man/translate/figs-explicit ἔστιν ἀληθινὸς ὁ πέμψας με 1 Here, **true** could mean: (1) real, in contrast to a false god. In this case, Jesus would be saying that the Father is the only real God. Alternate translation: “the one who sent me is the real God” (2) truthful, in contrast to a liar. In this case, Jesus would be saying that Father who sent him always tells the truth. Alternate translation: “the one who sent me can be trusted” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -1041,7 +1041,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 7:39 i8wx rc://*/ta/man/translate/writing-background 0 # General Information:\n\nIn this verse John gives information to clarify what Jesus was talking about in the previous verse. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]]) 7:39 qbr1 rc://*/ta/man/translate/figs-explicit οὔπω & ἦν Πνεῦμα 1 John implies here that **the Spirit** would later come to dwell in those who trusted in Jesus. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “the Spirit had not yet come to dwell in the believers” (See: [[rc://*/ta/man/translate/figs-explicit]]) 7:39 n599 rc://*/ta/man/translate/figs-explicit οὐδέπω ἐδοξάσθη 1 Here the word **glorified** could refer to: (1) the time when Jesus would die on the cross and rise from the dead (see John [12:23](../12/23.md)). Alternate translation: “had not yet been crucified and resurrected” (2) the time when Jesus would ascend to his Father in heaven. [Acts 1–2](../act/01/01.md) records the Holy Spirit coming after Jesus went up to heaven. Alternate translation: “had not yet returned to God in glory” (3) both the crucifixion, resurrection, and ascension of Jesus. Alternate translation: “had not yet been glorified by his death, resurrection, and return to heaven” See the discussion of double meaning in Part 3 of the Introduction to the Gospel of John. (See: [[rc://*/ta/man/translate/figs-explicit]]) -7:40 xvts rc://*/ta/man/translate/grammar-connect-time-sequential οὖν 1 **Then** here indicates that what follows is the continuation of the narrative from [verse 38](../07/38.md), which John had interrupted with background information in [verse 39](../07/39.md). If it would be helpful in your language, you could show reference to earlier events by translating this relationship by using a fuller phrase. Alternate translation: “After Jesus had said this about the Holy Spirit,” (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]]) +7:40 xvts rc://*/ta/man/translate/grammar-connect-time-sequential οὖν 1 **Then** here indicates that what follows is the continuation of the narrative from [7:38](../07/38.md), which John had interrupted with background information in [7:39](../07/39.md). If it would be helpful in your language, you could show reference to earlier events by translating this relationship by using a fuller phrase. Alternate translation: “After Jesus had said this about the Holy Spirit,” (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]]) 7:40 schi rc://*/ta/man/translate/grammar-collectivenouns ἐκ τοῦ ὄχλου 1 See how you translated **crowd** in [5:13](../05/13.md). (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) 7:40 ifli rc://*/ta/man/translate/figs-metonymy τῶν λόγων τούτων 1 John uses the term **words** to describe the content of what Jesus had said by referring to something associated with it, the **words** he used to communicate it. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “these things he was saying” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 7:40 shq8 rc://*/ta/man/translate/figs-explicit ὁ προφήτης 1 See how you translated **the Prophet** in [1:21](01/21.md). Alternate translation: “the Prophet whom God promised to send to us” (See: rc://*/ta/man/translate/figs-explicit) @@ -1051,7 +1051,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 7:43 h7d3 rc://*/ta/man/translate/figs-abstractnouns σχίσμα & ἐγένετο ἐν τῷ ὄχλῳ 1 If your language does not use an abstract noun for the idea of **division**, you could express the same idea in another way. Alternate translation: “the crowd was divided” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 7:43 lf5r rc://*/ta/man/translate/grammar-collectivenouns ἐν τῷ ὄχλῳ 1 See how you translated **crowd** in [5:13](../05/13.md). (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) 7:44 yv80 rc://*/ta/man/translate/writing-pronouns τινὲς & ἐξ αὐτῶν 1 Here, **them** refers to the people in the crowd with whom Jesus had just spoken, particularly those who were opposed to him. If it would be more natural in your language, you could state this explicitly. Alternate translation: “some of his opponents in the crowd” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -7:44 rc64 rc://*/ta/man/translate/figs-idiom οὐδεὶς ἐπέβαλεν ἐπ’ αὐτὸν τὰς χεῖρας 1 See how you translated this phrase in [verse 30](../07/30.md). (See: [[rc://*/ta/man/translate/figs-idiom]]) +7:44 rc64 rc://*/ta/man/translate/figs-idiom οὐδεὶς ἐπέβαλεν ἐπ’ αὐτὸν τὰς χεῖρας 1 See how you translated this phrase in [7:30](../07/30.md). (See: [[rc://*/ta/man/translate/figs-idiom]]) 7:47 z95z rc://*/ta/man/translate/figs-explicit μὴ καὶ ὑμεῖς πεπλάνησθε? 1 The **Pharisees** ask this question in a way that expects a negative response but also expresses uncertainty about that response. If your language has a question form that assumes a negative response with uncertainty, you should use it here. Alternate translation: “Could it be possible that you have also been deceived?” (See: [[rc://*/ta/man/translate/figs-explicit]]) 7:47 i47o rc://*/ta/man/translate/figs-activepassive μὴ καὶ ὑμεῖς πεπλάνησθε 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “He has not also deceived you, has he?” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 7:48 e8vu rc://*/ta/man/translate/figs-rquestion μή τις ἐκ τῶν ἀρχόντων ἐπίστευσεν εἰς αὐτὸν, ἢ ἐκ τῶν Φαρισαίων? 1 Here, **the Pharisees** are using the form of a question to add emphasis. If it would be helpful in your language, you could express this type of question by translating these words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Surely none from the rulers have believed in him, or from the Pharisees!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) @@ -1070,7 +1070,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 7:52 jm59 rc://*/ta/man/translate/figs-explicit προφήτης ἐκ τῆς Γαλιλαίας οὐκ ἐγείρεται 1 The Jewish leaders believed that Jesus came **from Galilee** and that no **prophet** in the scriptures came **from Galilee**. Therefore, based on their reasoning, Jesus could not be a **prophet**. However, what they believed was incorrect. Jesus did not originally come from Galilee, but Bethlehem in Judea. Also, the prophet Jonah came **from Galilee** ([2 Kings 14:25](../2ki/14/25.md)) and [Isaiah 9:1–7](../isa/09/01.md) said that the Messiah would be a great light rising from Galilee. If your readers might not understand what the Jewish leaders are implying, you could state it explicitly. Alternate translation: “no prophet rises up from Galilee, so this man cannot be a true prophet” (See: [[rc://*/ta/man/translate/figs-explicit]]) 7:52 i0im ἐγείρεται 1 Here, **rises up** means to appear. Alternate translation: “appears” 7:53 s5fi rc://*/ta/man/translate/translate-textvariants 0 # General Information:\n\nThe best early texts do not have [7:53–8:11](../07/53.md). The ULT has set them apart in square brackets ([ ]) to show that John probably did not include them in his original text. See the discussion of this textual issue in the General Notes to this chapter. (See: [[rc://*/ta/man/translate/translate-textvariants]]) -8:intro e667 0 # John 8 General Notes\n\n## Structure and Formatting\n\n1. Jesus forgives the adulterous woman [8:1–11](../08/01.md)\n2. Jesus says he is the light of the world (8:12–20)\n3. Jesus says he came from above (8:21–30)\n4. Jesus says he frees people from sin (8:31–36)\n5. Jesus describes the true children of Abraham and the children of Satan (8:37–47)\n6. Jesus is greater than Abraham (8:48–59)\n\nTranslators may wish to include a note at [verse 1](../08/01.md) to explain to the reader why they have chosen to translate or to not translate [verses 8:1–11](../08/01.md). [Verses 7:53–8:11](../07/53.md) are not in the best and oldest ancient manuscripts. Those ancient texts which do have these verses also have many differences between them, which are additional evidence that these verses were not originally in the Gospel of John. If the translators have chosen to translate these verses, then they will want to either put them in a footnote outside of the main text or mark them in some way, such as square brackets ([ ]), to indicate that the passage may not have originally been in John’s Gospel. (See: [[rc://*/ta/man/translate/translate-textvariants]])\n\n## Special Concepts in this Chapter\n\n### Light and darkness\n\nGenerally in John’s Gospel, light represents what is true and good and darkness represents what is false and evil. Similar to the discussion of light in [1:4–9](../01/04.md), in [8:12](../08/12.md) Jesus applies the light metaphor to himself in order to show that he is the embodiment of God’s truth and goodness. Jesus calls himself the Light of the World because he is the one who enables people to know God’s truth and goodness. (See: [[rc://*/tw/dict/bible/other/light]])\n\n### I AM\n\nJohn records Jesus saying these words as an independent phrase three times in this chapter ([8:24](../08/24.md), [28](../08/28.md), [58](../08/58.md)). They stand alone as a complete sentence, and they literally translate the Hebrew expression “I AM,” by which Yahweh identified himself to Moses in [Exodus 3:14](../exo/03/14.md). For these reasons, many people believe that when Jesus said these words he was claiming to be Yahweh. (See: [[rc://*/tw/dict/bible/kt/yahweh]]).\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “Son of Man”\n\nJesus refers to himself as the “Son of Man” in this chapter ([8:28](../08/28.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://*/tw/dict/bible/kt/sonofman]] and [[rc://*/ta/man/translate/figs-123person]]) +8:intro e667 0 # John 8 General Notes\n\n## Structure and Formatting\n\n1. Jesus forgives the adulterous woman [8:1–11](../08/01.md)\n2. Jesus says he is the light of the world (8:12–20)\n3. Jesus says he came from above (8:21–30)\n4. Jesus says he frees people from sin (8:31–36)\n5. Jesus describes the true children of Abraham and the children of Satan (8:37–47)\n6. Jesus is greater than Abraham (8:48–59)\n\nTranslators may wish to include a note at [8:1](../08/01.md) to explain to the reader why they have chosen to translate or to not translate [verses 8:1–11](../08/01.md). [Verses 7:53–8:11](../07/53.md) are not in the best and oldest ancient manuscripts. Those ancient texts which do have these verses also have many differences between them, which are additional evidence that these verses were not originally in the Gospel of John. If the translators have chosen to translate these verses, then they will want to either put them in a footnote outside of the main text or mark them in some way, such as square brackets ([ ]), to indicate that the passage may not have originally been in John’s Gospel. (See: [[rc://*/ta/man/translate/translate-textvariants]])\n\n## Special Concepts in this Chapter\n\n### Light and darkness\n\nGenerally in John’s Gospel, light represents what is true and good and darkness represents what is false and evil. Similar to the discussion of light in [1:4–9](../01/04.md), in [8:12](../08/12.md) Jesus applies the light metaphor to himself in order to show that he is the embodiment of God’s truth and goodness. Jesus calls himself the Light of the World because he is the one who enables people to know God’s truth and goodness. (See: [[rc://*/tw/dict/bible/other/light]])\n\n### I AM\n\nJohn records Jesus saying these words as an independent phrase three times in this chapter ([8:24](../08/24.md), [28](../08/28.md), [58](../08/58.md)). They stand alone as a complete sentence, and they literally translate the Hebrew expression “I AM,” by which Yahweh identified himself to Moses in [Exodus 3:14](../exo/03/14.md). For these reasons, many people believe that when Jesus said these words he was claiming to be Yahweh. (See: [[rc://*/tw/dict/bible/kt/yahweh]]).\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “Son of Man”\n\nJesus refers to himself as the “Son of Man” in this chapter ([8:28](../08/28.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://*/tw/dict/bible/kt/sonofman]] and [[rc://*/ta/man/translate/figs-123person]]) 8:1 mkz2 rc://*/ta/man/translate/translate-textvariants 0 # General Information:\n\nThe best early texts do not have [7:53–8:11](../07/53.md). The ULT has set them apart in square brackets ([ ]) to show that John probably did not include them in his original text. See the discussion of this textual issue in the General Notes to this chapter. (See: [[rc://*/ta/man/translate/translate-textvariants]]) 8:12 m4ma rc://*/ta/man/translate/writing-newevent 0 In this verse Jesus begins speaking to a crowd near the treasury in the temple some time after the events of [John 7:1–52](../07/01.md). John does not mark the beginning of this new event. (See: [[rc://*/ta/man/translate/writing-newevent]]) 8:12 pvpr rc://*/ta/man/translate/writing-quotations πάλιν & αὐτοῖς ἐλάλησεν & λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “spoke to the people again, and he said” (See: [[rc://*/ta/man/translate/writing-quotations]]) @@ -1216,12 +1216,12 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 8:56 vb1v rc://*/ta/man/translate/figs-metaphor ἴδῃ & εἶδεν 1 Here Jesus uses **see** to refer to experiencing or participating in something. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “he might experience … he experienced it” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 8:56 tyu5 rc://*/ta/man/translate/figs-metonymy τὴν ἡμέραν τὴν ἐμήν 1 Here Jesus uses **my day** to refer to the time when Jesus came to earth. If this would be confusing in your language, you could express the meaning plainly. Alternate translation: “my coming” or “the time when I would come to earth” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 8:56 hv5g rc://*/ta/man/translate/figs-metaphor εἶδεν καὶ ἐχάρη 1 This phrase could mean: (1) Abraham literally **saw** a prophetic vision of Jesus coming to earth. Alternate translation: “he foresaw my coming through revelation from God and was glad” (2) when his son Isaac was born, Abraham metaphorically **saw** that God was beginning to fulfill the covenant that would culminate in Jesus coming to earth. Alternate translation: “he perceived my coming when God gave him a son, and he was glad” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -8:57 yzf9 rc://*/ta/man/translate/figs-synecdoche οἱ Ἰουδαῖοι 1 See how you translated **the Jews** in [verse 31](../08/31.md). Alternate translation: “the Judeans” or “the Jewish leaders” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) +8:57 yzf9 rc://*/ta/man/translate/figs-synecdoche οἱ Ἰουδαῖοι 1 See how you translated **the Jews** in [8:31](../08/31.md). Alternate translation: “the Judeans” or “the Jewish leaders” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 8:57 r1ek rc://*/ta/man/translate/figs-rquestion πεντήκοντα ἔτη οὔπω ἔχεις, καὶ Ἀβραὰμ ἑώρακας? 1 Here, **the Jews** opposing Jesus are using this question to express their shock that Jesus claims to have seen Abraham. If you would not use a rhetorical question for this purpose in your language, you could translate these words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “You are less than fifty years old! You could not possibly have seen Abraham!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 8:58 rnw4 rc://*/ta/man/translate/figs-doublet ἀμὴν, ἀμὴν, λέγω ὑμῖν 1 Jesus uses this phrase to emphasize the truth of the statement that follows. See how you translated this phrase in [1:51](../01/51.md). (See: [[rc://*/ta/man/translate/figs-doublet]]) 8:58 k4tp rc://*/ta/man/translate/figs-explicit ἐγὼ εἰμί 1 See how you translated **I am** verse [24](../08/24.md) and also see the discussion of this phrase in the General Notes for this chapter. (See: [[rc://*/ta/man/translate/figs-explicit]]) 8:59 bxs5 rc://*/ta/man/translate/figs-explicit ἦραν & λίθους, ἵνα βάλωσιν ἐπ’ αὐτόν 1 The Jews opposing **Jesus** are outraged at what **Jesus** said in the previous verse. Here, John implies that they **picked up stones** in order to kill him by stoning because he had made himself equal to God (See: [[rc://*/tw/dict/bible/kt/stone]]). If it would be helpful to your readers, you could state this explicitly. Alternate translation: “they picked up stones in order to kill him, because he claimed to be equal with God” (See: [[rc://*/ta/man/translate/figs-explicit]]) -8:59 qwe6 rc://*/ta/man/translate/figs-synecdoche τοῦ ἱεροῦ 1 **Jesus** and his Jewish opponents were in the courtyard of **the temple**. See how you translated **temple** in [verse 14](../08/14.md). (See: [[rc://*/ta/man/translate/figs-synecdoche]]) +8:59 qwe6 rc://*/ta/man/translate/figs-synecdoche τοῦ ἱεροῦ 1 **Jesus** and his Jewish opponents were in the courtyard of **the temple**. See how you translated **temple** in [8:14](../08/14.md). (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 9:intro hq31 0 # John 9 General Notes\n\n## Structure and Formatting\n\n1. Jesus’ sixth sign: he heals a blind man (9:1–12)\n2. The Pharisees question the formerly blind man whom Jesus healed (9:13–34)\n3. Jesus speaks with the formerly blind man and some Pharisees (9:35–41)\n\n## Special Concepts in this Chapter\n\n### “Who sinned?”\n\nMany of the Jews in Jesus’ time believed that if a person was blind or deaf or crippled, it was because he, his parents, or someone else in his family had sinned. The rabbis even taught that it was possible for a baby to sin while still in the womb. This was not the teaching of the law of Moses. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### “A sinner”\n\nThe Pharisees call some people in this chapter “sinners.” The Jewish leaders thought these people were sinful, but in reality the leaders were also sinful. This can be taken as irony. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/ta/man/translate/figs-irony]])\n\n### “He does not keep the Sabbath”\n\nThe Pharisees thought that Jesus was working, and so breaking the Sabbath, by healing the blind man. (See: [[rc://*/tw/dict/bible/kt/sabbath]])\n\n## Important Metaphors in this Chapter\n\n### Light and darkness\n\nThe Bible often speaks of unrighteous people, people who do not do what pleases God, as if they were walking around in darkness. It speaks of light as if it were what enables those sinful people to become righteous, to understand what they are doing wrong and begin to obey God. (See: [[rc://*/tw/dict/bible/kt/righteous]])\n\n### Seeing and being blind\n\nJesus uses the healing of the blind man as a metaphor for spiritual blindness. Just as a blind man cannot see the physical world, a man who is spiritually blind does not recognize God’s truth, which includes his sinfulness and need for salvation. The blind man in this story is first healed from his physical blindness ([9:6–7](../09/06.md)), then from his spiritual blindness ([9:38](../09/38.md)). By contrast, the Pharisees are not physically blind but are spiritually blind. Jesus calls the Pharisees blind because they have seen him do great miracles that only someone sent from God could do, but they still refuse to believe that God sent him or that they are sinners who need to repent ([9:39–40](../09/39.md)). (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “Son of Man”\n\nJesus refers to himself as the “Son of Man” in this chapter ([9:35](../09/35.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://*/tw/dict/bible/kt/sonofman]] and [[rc://*/ta/man/translate/figs-123person]]) 9:1 un4h rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 1 **And** here shows that John intended for the events in this chapter to be directly connected to what Jesus said in the previous chapter. In [chapter 8](../08/01.md), Jesus said that he is the Light of the World. In this chapter, Jesus demonstrates that he is the Light of the World by giving physical sight and spiritual light to a blind man. (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 9:2 hf1y rc://*/ta/man/translate/writing-quotations ἠρώτησαν αὐτὸν & λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “asked him, and they said” (See: [[rc://*/ta/man/translate/writing-quotations]]) @@ -1252,16 +1252,16 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 9:10 m97n rc://*/ta/man/translate/figs-activepassive πῶς ἠνεῴχθησάν σου οἱ ὀφθαλμοί? 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “How did your eyes become opened?” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 9:10 yy53 rc://*/ta/man/translate/figs-metonymy πῶς ἠνεῴχθησάν σου οἱ ὀφθαλμοί 1 Here, **eyes** **opened** describes the ability to see by referring to something associated with vision coming into action, specifically, the **eyes**. If it would be more natural in your language, you could express the meaning plainly. Alternate translation: “How are you able to see?” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 9:11 nii1 rc://*/ta/man/translate/figs-activepassive ὁ λεγόμενος Ἰησοῦς 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “whom we call Jesus” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -9:11 a42y rc://*/ta/man/translate/figs-explicit πηλὸν ἐποίησεν 1 See how you translated a similar phrase in [verse 6](../09/06.md). Alternate translation: “used his fingers to mix the dirt with saliva to make mud” (See: [[rc://*/ta/man/translate/figs-explicit]]) -9:11 b5zf rc://*/ta/man/translate/figs-explicit νίψαι & καὶ νιψάμενος 1 See how you translated **wash** in [verse 7](../09/07.md). Alternate translation: “wash your eyes … and having washed my eyes” (See: [[rc://*/ta/man/translate/figs-explicit]]) +9:11 a42y rc://*/ta/man/translate/figs-explicit πηλὸν ἐποίησεν 1 See how you translated a similar phrase in [9:6](../09/06.md). Alternate translation: “used his fingers to mix the dirt with saliva to make mud” (See: [[rc://*/ta/man/translate/figs-explicit]]) +9:11 b5zf rc://*/ta/man/translate/figs-explicit νίψαι & καὶ νιψάμενος 1 See how you translated **wash** in [9:7](../09/07.md). Alternate translation: “wash your eyes … and having washed my eyes” (See: [[rc://*/ta/man/translate/figs-explicit]]) 9:11 ajxb rc://*/ta/man/translate/figs-abstractnouns ἀνέβλεψα 1 If your language does not use an abstract noun for the idea of **sight**, you could express the same idea in another way. Alternate translation: “I could see” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 9:13 cu14 rc://*/ta/man/translate/figs-pastforfuture ἄγουσιν 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 9:14 dl48 rc://*/ta/man/translate/writing-background 0 # General Information:\n\nIn this verse John briefly stops telling about the events in the story in order to give background information about when Jesus healed the man. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]]) 9:14 ef0w rc://*/ta/man/translate/figs-explicit τὸν πηλὸν ἐποίησεν ὁ Ἰησοῦς, καὶ ἀνέῳξεν αὐτοῦ τοὺς ὀφθαλμούς 1 The negative reaction of the Pharisees described in the following verses is based on their belief that, according to their religious law, Jesus’ actions were considered to be work. Therefore, they believed that he was disobeying God’s command to rest and not work on the Sabbath. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/works]] and [[rc://*/tw/dict/bible/kt/sabbath]]). If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “Jesus made the mud and opened his eyes. These were two deeds the Pharisees considered to be work.” (See: [[rc://*/ta/man/translate/figs-explicit]]) 9:14 qxy9 rc://*/ta/man/translate/figs-metonymy ἀνέῳξεν αὐτοῦ τοὺς ὀφθαλμούς 1 Here, **opened** **eyes** describes the ability to see by referring to something associated with vision coming into action, specifically, the **eyes**. If it would be more natural in your language, you could express the meaning plainly. Alternate translation: “caused him to see” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 9:15 d6xd rc://*/ta/man/translate/figs-explicit πάλιν οὖν ἠρώτων αὐτὸν καὶ οἱ Φαρισαῖοι 1 Here, **again** means that this is the second time people questioned the blind man whom Jesus had healed. It does not mean that this is the second time **the Pharisees** questioned him. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “Then, in addition to his neighbors questioning him, the Pharisees also began asking him” (See: [[rc://*/ta/man/translate/figs-explicit]]) -9:15 exy2 rc://*/ta/man/translate/figs-abstractnouns ἀνέβλεψεν 1 See how you translated a similar phrase in [verse 11](../09/11.md). Alternate translation: “he could see” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -9:15 g2vb rc://*/ta/man/translate/figs-explicit ἐνιψάμην 1 See how you translated **washed** in [verse 11](../09/11.md). Alternate translation: “I washed my eyes” (See: [[rc://*/ta/man/translate/figs-explicit]]) +9:15 exy2 rc://*/ta/man/translate/figs-abstractnouns ἀνέβλεψεν 1 See how you translated a similar phrase in [9:11](../09/11.md). Alternate translation: “he could see” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +9:15 g2vb rc://*/ta/man/translate/figs-explicit ἐνιψάμην 1 See how you translated **washed** in [9:11](../09/11.md). Alternate translation: “I washed my eyes” (See: [[rc://*/ta/man/translate/figs-explicit]]) 9:16 hdh9 rc://*/ta/man/translate/figs-explicit τὸ Σάββατον οὐ τηρεῖ 1 The phrase **he does not keep the Sabbath** means he disobeys the regulations for the Sabbath that God gave in the law of Moses. The Pharisees added many regulations which they considered to be equal with those that God had given. It was these additional regulations that Jesus was disobeying, thereby making the Pharisees very angry with him. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “he does not obeying our Sabbath regulations” (See: [[rc://*/ta/man/translate/figs-explicit]]) 9:16 h0tt rc://*/ta/man/translate/figs-explicit οὐκ ἔστιν οὗτος παρὰ Θεοῦ ὁ ἄνθρωπος 1 Here, **from** is used to indicate Jesus’ origin. He could only have authority if he came **from God**. Since Jesus was not obeying the Pharisees’ rules, they refused to believe that God had given him authority. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “This man does not have God’s authority” (See: [[rc://*/ta/man/translate/figs-explicit]]) 9:16 k4sy rc://*/ta/man/translate/figs-rquestion πῶς δύναται ἄνθρωπος ἁμαρτωλὸς τοιαῦτα σημεῖα ποιεῖν? 1 Some people are using a rhetorical question here to emphasize that Jesus’ signs prove he is not a sinner. If you would not use a rhetorical question for this purpose in your language, you could translate these words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “A sinner cannot possibly do such signs!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) @@ -1269,7 +1269,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 9:16 jeyz rc://*/ta/man/translate/figs-abstractnouns σχίσμα ἦν ἐν αὐτοῖς 1 If your language does not use an abstract noun for the idea of **division**, you could express the same idea in another way. Alternate translation: “they divided themselves against each other” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 9:17 lxnf rc://*/ta/man/translate/figs-pastforfuture λέγουσιν 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 9:17 glud rc://*/ta/man/translate/figs-explicit ὅτι ἠνέῳξέν σου τοὺς ὀφθαλμούς 1 Because the next verse indicates that the Pharisees did not believe that the man used to be blind, here, **since** does not mean that they thought the man had really been healed. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “since you claim that he opened your eyes” (See: [[rc://*/ta/man/translate/figs-explicit]]) -9:17 lcb3 rc://*/ta/man/translate/figs-metonymy ἠνέῳξέν σου τοὺς ὀφθαλμούς 1 Here, **he opened your eyes** describes the newly gained ability to see by referring to something associated with vision coming into action, specifically, the **eyes**. See how you translated a similar phrase in [verse 14](../09/14.md). Alternate translation: “he caused you to see” (See: [[rc://*/ta/man/translate/figs-metonymy]]) +9:17 lcb3 rc://*/ta/man/translate/figs-metonymy ἠνέῳξέν σου τοὺς ὀφθαλμούς 1 Here, **he opened your eyes** describes the newly gained ability to see by referring to something associated with vision coming into action, specifically, the **eyes**. See how you translated a similar phrase in [9:14](../09/14.md). Alternate translation: “he caused you to see” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 9:18 y3wn rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 **Therefore** here indicates that what follows is the result of what the man said about Jesus in the previous verse. Because the formerly blind man believed Jesus was a prophet, **the Jews** who opposed Jesus refused to believe that the man had really been blind. If it would be helpful in your language, you could express the meaning explicitly. Alternate translation: “Since the man said that Jesus was a prophet” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 9:18 awp6 rc://*/ta/man/translate/figs-synecdoche οἱ Ἰουδαῖοι 1 Here, **the Jews** refers to the Jewish leaders, which in this chapter may have been a group of leaders among the Pharisees. See how you translated this term in [1:19](../01/19.md). (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 9:19 umip rc://*/ta/man/translate/writing-quotations ἠρώτησαν αὐτοὺς λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “they asked him, and they said” (See: [[rc://*/ta/man/translate/writing-quotations]]) @@ -1279,8 +1279,8 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 9:22 yq73 rc://*/ta/man/translate/writing-background 0 # General Information:\n\nIn this verse John briefly stops telling about the events in the story in order to give background information about the man’s parents being afraid of the Jewish leaders. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]]) 9:22 k2iw rc://*/ta/man/translate/figs-synecdoche τοὺς Ἰουδαίους & οἱ Ἰουδαῖοι 1 Here, **the Jews** refers to the Jewish leaders, which in this chapter may have been a group of leaders among the Pharisees. See how you translated this term in [1:19](../01/19.md). (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 9:22 yjv9 rc://*/ta/man/translate/figs-metaphor ἀποσυνάγωγος γένηται 1 Here John uses **put out of the synagogue** to refer to no longer being allowed to go into the synagogue and no longer belonging to the group of people who attend services at the synagogue. When people were **put out of the synagogue**, they were shunned by their local community. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “he would not be allowed to enter the synagogue” or “he would no longer belong to the synagogue community” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -9:23 go77 rc://*/ta/man/translate/figs-explicit ἡλικίαν ἔχει 1 See how you translated this phrase in [verse 21](../09/21.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) -9:24 h1tl ἐφώνησαν & τὸν ἄνθρωπον 1 Here, **they** refers to the Jewish leaders introduced in ([verse 18](../09/18.md)) +9:23 go77 rc://*/ta/man/translate/figs-explicit ἡλικίαν ἔχει 1 See how you translated this phrase in [9:21](../09/21.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) +9:24 h1tl ἐφώνησαν & τὸν ἄνθρωπον 1 Here, **they** refers to the Jewish leaders introduced in ([9:18](../09/18.md)) 9:24 bkx6 rc://*/ta/man/translate/figs-idiom δὸς δόξαν τῷ Θεῷ 1 This is an idiom that Jewish people used when commanding someone to take an oath. It first appears in [Joshua 7:19](../jos/07/19.md) when Joshua orders Achan to confess his sin. If this might confuse your readers, you could use an equivalent idiom or use plain language. Alternate translation: “Speak the truth before God” (See: [[rc://*/ta/man/translate/figs-idiom]]) 9:24 ww3t rc://*/ta/man/translate/figs-explicit οὗτος ὁ ἄνθρωπος 1 Here, John records the Jewish leaders saying **this man** as a disrespectful way to refer to Jesus and to avoid saying his name. If your language has a similar way to refer to someone in an indirect but derogatory manner, you may use it here. Alternate translation: “this so-and-so” (See: [[rc://*/ta/man/translate/figs-explicit]]) 9:25 sr93 rc://*/ta/man/translate/writing-pronouns ἐκεῖνος 1 Here, **that one** refers to the man who had been blind. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the man who had been blind” (See: [[rc://*/ta/man/translate/writing-pronouns]]) @@ -1293,14 +1293,14 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 9:29 vv43 rc://*/ta/man/translate/figs-explicit τοῦτον & πόθεν ἐστίν 1 Here, the Jewish leaders use **from** to indicate Jesus’ origin. He could only have authority if he came **from** God, but they say that they do not know where he came **from**. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “where this one gets his authority” (See: [[rc://*/ta/man/translate/figs-explicit]]) 9:30 d9uh rc://*/ta/man/translate/figs-exclamations ἐν τούτῳ γὰρ τὸ θαυμαστόν ἐστιν, ὅτι ὑμεῖς οὐκ οἴδατε 1 If the plain statement form for this seems unnatural, you could translate this as an exclamation and you may need to make a new sentence. Alternate translation: “This is amazing! You do not know” or “How remarkable! You do not know” (See: [[rc://*/ta/man/translate/figs-exclamations]]) 9:30 i3gm rc://*/ta/man/translate/figs-explicit πόθεν ἐστίν 1 See how you translated **from** in the previous verse. Alternate translation: “where he gets his authority” (See: [[rc://*/ta/man/translate/figs-explicit]]) -9:30 lent rc://*/ta/man/translate/figs-metonymy ἤνοιξέν μου τοὺς ὀφθαλμούς 1 See how you translated a similar phrase in [verse 14](../09/14.md). Alternate translation: “he caused me to see” (See: [[rc://*/ta/man/translate/figs-metonymy]]) +9:30 lent rc://*/ta/man/translate/figs-metonymy ἤνοιξέν μου τοὺς ὀφθαλμούς 1 See how you translated a similar phrase in [9:14](../09/14.md). Alternate translation: “he caused me to see” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 9:31 e7ec rc://*/ta/man/translate/figs-metaphor ἁμαρτωλῶν & οὐκ ἀκούει & τούτου ἀκούει 1 Here, **hear** and **hears** mean paying attention to or listening to something with the intent to heed it and respond appropriately. It does not mean simply to **hear** what someone says. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “does not heed sinners … he heeds this one” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 9:32 b2xt rc://*/ta/man/translate/figs-activepassive οὐκ ἠκούσθη 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “no one has ever heard” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -9:32 hstv rc://*/ta/man/translate/figs-metonymy ἠνέῳξέν & ὀφθαλμοὺς τυφλοῦ γεγεννημένου 1 See how you translated a similar phrase in [verse 14](../09/14.md). Alternate translation: “caused one having been born blind to see” (See: [[rc://*/ta/man/translate/figs-metonymy]]) +9:32 hstv rc://*/ta/man/translate/figs-metonymy ἠνέῳξέν & ὀφθαλμοὺς τυφλοῦ γεγεννημένου 1 See how you translated a similar phrase in [9:14](../09/14.md). Alternate translation: “caused one having been born blind to see” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 9:32 bzxd rc://*/ta/man/translate/figs-activepassive τυφλοῦ γεγεννημένου 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “of one who was blind when his mother bore him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 9:33 tt5e rc://*/ta/man/translate/figs-doublenegatives εἰ μὴ ἦν οὗτος παρὰ Θεοῦ, οὐκ ἠδύνατο ποιεῖν οὐδέν 1 Here, the formerly blind man uses a double negative sentence pattern to emphasize the positive fact that Jesus must be **from God**. If this double-negative pattern would be misunderstood in your language, you could translate it as a positive statement. Alternate translation: “Only a man from God would be able to do anything like that!” (See: [[rc://*/ta/man/translate/figs-doublenegatives]]) 9:33 pyin rc://*/ta/man/translate/grammar-connect-condition-contrary εἰ μὴ ἦν οὗτος παρὰ Θεοῦ 1 The formerly blind man is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He has concluded that Jesus must have come **from God** because he healed him. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “If this one were not from God, but he is” (See: [[rc://*/ta/man/translate/grammar-connect-condition-contrary]]) -9:33 sd3s rc://*/ta/man/translate/figs-explicit μὴ ἦν & παρὰ Θεοῦ 1 See how you translated **from God** in [verse 16](../09/16.md). Alternate translation: “did not have God’s authority” (See: [[rc://*/ta/man/translate/figs-explicit]]) +9:33 sd3s rc://*/ta/man/translate/figs-explicit μὴ ἦν & παρὰ Θεοῦ 1 See how you translated **from God** in [9:16](../09/16.md). Alternate translation: “did not have God’s authority” (See: [[rc://*/ta/man/translate/figs-explicit]]) 9:33 ry9j rc://*/ta/man/translate/figs-explicit οὐδέν 1 Here, **anything** does not mean “anything at all.” It means **anything** like the miraculous signs that Jesus was performing, particularly his healing of this man who was born blind. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “anything like healing a man blind from birth” (See: [[rc://*/ta/man/translate/figs-explicit]]) 9:34 da3z rc://*/ta/man/translate/figs-rquestion ἐν ἁμαρτίαις σὺ ἐγεννήθης ὅλος, καὶ σὺ διδάσκεις ἡμᾶς? 1 The Jewish leaders are using a question to emphasize their belief that this man was not qualified to question their opinion. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “You were completely born in sins, and you are not qualified to teach us!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 9:34 wo1z rc://*/ta/man/translate/figs-activepassive ἐν ἁμαρτίαις σὺ ἐγεννήθης ὅλος 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Your mother bore you completely in sins” (See: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -1314,7 +1314,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 9:36 gurg κύριε 1 The formerly blind man calls Jesus **sir** in order to show respect or politeness. He does not yet know that Jesus is the Lord. (See: [[rc://*/tw/dict/bible/kt/lord]]) 9:37 z3rk rc://*/ta/man/translate/figs-123person καὶ ὁ λαλῶν μετὰ σοῦ ἐκεῖνός ἐστιν 1 Here, Jesus is referring to himself in third person. If this is confusing in your language, you can use the first person form. Alternate translation: “and I, the one who is speaking with you, am that one” (See: [[rc://*/ta/man/translate/figs-123person]]) 9:38 emlm Κύριε 1 Now that the formerly blind man knows that Jesus is the **Lord,** he calls Jesus **Lord**. (See: [[rc://*/tw/dict/bible/kt/lord]]) -9:38 gf4d rc://*/ta/man/translate/figs-ellipsis πιστεύω 1 Here, the formerly blind man is leaving out some words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from [verse 36](../09/36.md). Alternate translation: “I believe that you are the Son of Man” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) +9:38 gf4d rc://*/ta/man/translate/figs-ellipsis πιστεύω 1 Here, the formerly blind man is leaving out some words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from [9:36](../09/36.md). Alternate translation: “I believe that you are the Son of Man” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 9:39 azp3 rc://*/ta/man/translate/figs-abstractnouns εἰς κρίμα 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: “In order to judge” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 9:39 te5y rc://*/ta/man/translate/figs-metaphor ἵνα οἱ μὴ βλέποντες, βλέπωσιν; καὶ οἱ βλέποντες, τυφλοὶ γένωνται 1 Here, **not seeing**, **see**, **seeing**, and **become blind** are metaphors. See the discussion of these metaphors in the General Notes for this chapter. If these uses of these words would confuse your readers, you could use similes or express the meaning plainly. Alternate translation: “so that those who know they are spiritually blind might receive spiritual sight, and those who falsely think they have spiritual sight might remain spiritually blind” or “so that those who recognize that they don’t know God might know him, and those who falsely think they know God might continue not knowing him” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 9:39 t9vo rc://*/ta/man/translate/grammar-connect-logic-result ἵνα οἱ μὴ βλέποντες, βλέπωσιν; καὶ οἱ βλέποντες, τυφλοὶ γένωνται 1 Here, **so that** could indicate that: (1) the rest of the verse is the result of Jesus’ **judgment**, which may require starting a new sentence. Alternate translation: “The result of my judgment will be that those not seeing might see and those seeing might become blind” (2) the rest of the verse is an explanation of the **judgment** Jesus mentioned at the beginning of the verse, which may also require starting a new sentence. Alternate translation: “That judgment is that those not seeing might see and those seeing might become blind” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) @@ -1322,7 +1322,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 9:40 c8zs rc://*/ta/man/translate/figs-metaphor μὴ καὶ ἡμεῖς τυφλοί ἐσμεν? 1 Here the Pharisees use **blind** to refer to not knowing God’s truth. If this might confuse your readers, you could express the meaning plainly or use a simile. Alternate translation: “We are not also ignorant of God’s truth, are we?” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 9:41 rh3l rc://*/ta/man/translate/figs-metaphor εἰ τυφλοὶ ἦτε, οὐκ ἂν εἴχετε ἁμαρτίαν 1 See how you translated **blind** in [verses 39–40](../09/39.md). Alternate translation: “If you did not know God’s truth, you would have no sin” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 9:41 bj0s rc://*/ta/man/translate/figs-metaphor οὐκ ἂν εἴχετε ἁμαρτίαν & ἡ ἁμαρτία ὑμῶν μένει 1 In these two phrases, Jesus speaks of **sin** as if it were an object that a person could possess or that could remain with a person. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “you would not be sinful … You are still sinful” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -9:41 jmq7 rc://*/ta/man/translate/figs-metaphor λέγετε, ὅτι βλέπομεν, ἡ ἁμαρτία ὑμῶν μένει 1 See how you translated **see** in [verse 39](../09/39.md). Alternate translation: “you say, ‘We know God’s truth.’ Your sin remains” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +9:41 jmq7 rc://*/ta/man/translate/figs-metaphor λέγετε, ὅτι βλέπομεν, ἡ ἁμαρτία ὑμῶν μένει 1 See how you translated **see** in [9:39](../09/39.md). Alternate translation: “you say, ‘We know God’s truth.’ Your sin remains” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 9:41 ch0y rc://*/ta/man/translate/figs-quotesinquotes λέγετε, ὅτι βλέπομεν, ἡ ἁμαρτία ὑμῶν μένει 1 If the direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “you say that you see, so your sin remains” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]]) 10:intro e8mb 0 # John 10 General Notes\n\n## Structure and Formatting\n\n1. Jesus tells the Parable of the Sheep Pen (10:1–6)\n2. Jesus says he is the gate of the sheep pen (10:7–10)\n3. Jesus says he is the Good Shepherd (10:11–18)\n4. The Jewish leaders disagree about who Jesus is (10:19–21)\n5. Jesus says he is God at the Festival of Dedication (10:22–42)\n\n## Special Concepts in this Chapter\n\n### Blasphemy\n\nBlasphemy is when a person claims that he is God or claims that God has told him to speak when God has not told him to speak. The law of Moses commanded the Israelites to kill blasphemers by throwing stones at them until they died. When Jesus said, “I and the Father are one,” the Jews thought he was blaspheming, so they picked up stones to kill him. (See: [[rc://*/tw/dict/bible/kt/blasphemy]] and [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n## Important Figures of Speech in this Chapter\n\n### Parables\n\nParables were short stories that Jesus told so that people who wanted to believe in him could easily understand the lesson he was trying to teach them. People who did not want to believe in him would not be able to understand the message ([10:1–6](../10/01.md)).\n\n### Sheep\n\nJesus spoke metaphorically of people as sheep because sheep do not see well, do not think well, often walk away from those who care for them, and cannot defend themselves when other animals attack them. God’s people are similar to sheep in that they also are weak and do foolish things like rebelling against God. (See: [[rc://*/tw/dict/bible/other/sheep]])\n\n### Sheep pen\n\nA sheep pen was a space with a stone wall around it in which shepherds would keep their sheep for periods of time, such as over night. There were large sheep pens in which multiple flocks were kept, and also smaller sheep pens for a single flock. Once they were inside the sheep pen, the sheep could not run away, and animals and thieves could not easily get inside to kill or steal them. In [10:1–5](../10/01.md), Jesus uses the sheep pen as a metaphor for the people of Israel. Out of the “sheep pen” of the Jewish people, Jesus calls his first “sheep.”\n\n### Laying down and taking up life\n\nJesus speaks of his life as if it were a physical object that he could: (1) lay down on the ground, which is a metaphor for dying, or (2) pick up again, which is a metaphor for becoming alive again. 10:1-5 gzd8 rc://*/ta/man/translate/figs-parables 0 # General Information:\n\nIn [verses 1–5](../10/01.md), Jesus speaks a parable, which he then uses for teaching purposes in [verses 7–18](../10/07.md). Here, the “shepherd” is a metaphor for Jesus and “sheep” is a metaphor for people. “His own sheep” are the people who follow Jesus, and the **thief**, **robber**, and “strangers” are the Jewish leaders, including the Pharisees, who try to deceive the people. Since Jesus does not explain the meaning of this parable here, you should not explain the metaphors within the parable itself. (See: [[rc://*/ta/man/translate/figs-parables]]) @@ -1347,17 +1347,17 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 10:7 posn rc://*/ta/man/translate/figs-metaphor τῶν προβάτων 1 Here, Jesus uses **sheep** to refer to people who believe in him. If this might confuse your readers, you could use a simile. Alternate translation: “of those who follow me like sheep” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 10:8 k4z6 rc://*/ta/man/translate/figs-hyperbole πάντες ὅσοι ἦλθον πρὸ ἐμοῦ 1 **Everyone** here is an exaggeration that refers to the majority of Israel’s leaders, including the Pharisees and other Jewish leaders. Not every leader of Israel throughout history was wicked, but most were. If this might confuse your readers, you could use an equivalent expression. Alternate translation: “Most leaders who came before me” (See: [[rc://*/ta/man/translate/figs-hyperbole]]) 10:8 hqq3 rc://*/ta/man/translate/figs-metaphor κλέπται & καὶ λῃσταί 1 Here Jesus uses **thief** and **robber** to refer to the Jewish leaders who were deceiving the people. If this might confuse your readers, you could use a simile. Alternate translation: “like a thief and a robber” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -10:8 o7ou rc://*/ta/man/translate/figs-explicit κλέπται & καὶ λῃσταί 1 The words translated **thief** and **robber** describe two different kinds of criminals. See how you translated this expression in [verse 1](../10/01.md). Alternate translation: “a thief or a robber” (See: [[rc://*/ta/man/translate/figs-explicit]]) +10:8 o7ou rc://*/ta/man/translate/figs-explicit κλέπται & καὶ λῃσταί 1 The words translated **thief** and **robber** describe two different kinds of criminals. See how you translated this expression in [10:1](../10/01.md). Alternate translation: “a thief or a robber” (See: [[rc://*/ta/man/translate/figs-explicit]]) 10:8 z4hb rc://*/ta/man/translate/figs-metaphor τὰ πρόβατα 1 In this verse, Jesus uses **sheep** to refer specifically to the Jewish people who believed in him. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “the sheep who follow me” or “the sheep, my disciples” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 10:8 xa5u rc://*/ta/man/translate/figs-metaphor οὐκ ἤκουσαν αὐτῶν 1 Here, **hear** means listening to something with the intent to heed it and respond appropriately. It does not mean simply to **hear** what someone says. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “did not heed them” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -10:9 yp3g rc://*/ta/man/translate/figs-metaphor ἐγώ εἰμι ἡ θύρα 1 Here Jesus uses the word **gate** to say that he provides access into heaven, where God dwells. See how you translated this phrase in [verse 7](../10/07.md). Alternate translation: “I am like the gate” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +10:9 yp3g rc://*/ta/man/translate/figs-metaphor ἐγώ εἰμι ἡ θύρα 1 Here Jesus uses the word **gate** to say that he provides access into heaven, where God dwells. See how you translated this phrase in [10:7](../10/07.md). Alternate translation: “I am like the gate” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 10:9 gda6 rc://*/ta/man/translate/figs-metaphor δι’ ἐμοῦ ἐάν τις εἰσέλθῃ 1 Here Jesus uses **enters through me** to refer to trusting in him for salvation. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “If anyone believes in me for salvation” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 10:9 xl78 rc://*/ta/man/translate/figs-metaphor σωθήσεται 1 Here, **saved** refers to being **saved** from the eternal punishment in hell that all people deserve because of their sins. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “he will be saved from hell” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 10:9 nmvk rc://*/ta/man/translate/figs-activepassive σωθήσεται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God will save him” or “I will save him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 10:9 n70e rc://*/ta/man/translate/figs-idiom εἰσελεύσεται, καὶ ἐξελεύσεται 1 The phrase **go in and go out** is a common Old Testament idiom meaning to travel and move around freely in a safe environment. If this might confuse your readers, you could use an equivalent idiom or use plain language. Alternate translation: “he will move about freely” or “he will go around in a safe environment” (See: [[rc://*/ta/man/translate/figs-idiom]]) 10:9 in9p rc://*/ta/man/translate/figs-metaphor νομὴν εὑρήσει 1 Jesus uses the phrase ** find pasture** to refer to having one’s needs provided for. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “will find sustenance” or “will receive everything that he needs” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 10:10 ymc7 rc://*/ta/man/translate/figs-genericnoun ὁ κλέπτης 1 Jesus is speaking of thieves in general, not of one particular **thief**. If this would be misunderstood in your language, use a more natural phrase. Alternate translation: “A thief” (See: [[rc://*/ta/man/translate/figs-genericnoun]]) -10:10 nicf rc://*/ta/man/translate/figs-metaphor ὁ κλέπτης 1 Jesus uses **thief** to refer to the Jewish leaders who were deceiving the people. See how you translated the similar use of this word in [verse 8](../10/08.md). Alternate translation: “Every leader is like a thief who” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +10:10 nicf rc://*/ta/man/translate/figs-metaphor ὁ κλέπτης 1 Jesus uses **thief** to refer to the Jewish leaders who were deceiving the people. See how you translated the similar use of this word in [10:8](../10/08.md). Alternate translation: “Every leader is like a thief who” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 10:10 h2gf rc://*/ta/man/translate/figs-doublenegatives οὐκ ἔρχεται εἰ μὴ ἵνα κλέψῃ 1 If this double negative would be misunderstood in your language, you could translate it as a positive statement. Alternate translation: “comes only in order that he might steal” (See: [[rc://*/ta/man/translate/figs-doublenegatives]]) 10:10 h56c rc://*/ta/man/translate/figs-ellipsis κλέψῃ, καὶ θύσῃ, καὶ ἀπολέσῃ 1 Here, Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “he might steal and kill and destroy the sheep” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 10:10 zho7 rc://*/ta/man/translate/writing-pronouns ἔχωσιν 1 Here, **they** refers to the sheep, which is a metaphor for God’s people. If it would be clearer in your language, you could express the meaning explicitly. Alternate translation: “the sheep might have” (See: [[rc://*/ta/man/translate/writing-pronouns]]) @@ -1366,28 +1366,28 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 10:11 x196 Connecting Statement: 0 # Connecting Statement:\n\nIn [verses 11–18](../10/11.md), Jesus uses ideas from the parable he told in [verses 1–5](../10/01.md) to proclaim that he is the good shepherd who leads his sheep to heaven and takes care of them. 10:11 xs4m rc://*/ta/man/translate/figs-metaphor ἐγώ εἰμι ὁ ποιμὴν ὁ καλός 1 Jesus uses the phrase **good shepherd** to refer to himself. Just as a **good shepherd** takes care of his **sheep**, Jesus takes care of his followers. If this might confuse your readers, you could use a simile. Alternate translation: “I am like a good shepherd” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 10:11 llr4 rc://*/ta/man/translate/figs-euphemism τὴν ψυχὴν αὐτοῦ τίθησιν 1 Here Jesus uses **lays down his life** to refer to voluntarily dying. This is a polite way of referring to something unpleasant. If this might confuse your readers, you could use a different polite way of referring to this or you could state this plainly. Alternate translation: “voluntarily dies” (See: [[rc://*/ta/man/translate/figs-euphemism]]) -10:11 p4tv rc://*/ta/man/translate/figs-metaphor τῶν προβάτων 1 See how you translated **sheep** in the [verse 8](../10/08.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) +10:11 p4tv rc://*/ta/man/translate/figs-metaphor τῶν προβάτων 1 See how you translated **sheep** in the [10:8](../10/08.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 10:12 ym8w rc://*/ta/man/translate/figs-metaphor ὁ μισθωτὸς 1 Jesus uses the phrase **hired servant** to refer to the Jewish leaders and teachers. If this might confuse your readers, you could use a simile or express the meaning plainly. Alternate translation: “each of your leaders is like a hired servant” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 10:12 n6ci rc://*/ta/man/translate/figs-activepassive ὁ μισθωτὸς 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the man whom someone hired” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 10:12 bbwn rc://*/ta/man/translate/translate-unknown τὸν λύκον & ὁ λύκος 1 A **wolf** is a fierce wild dog that is known for attacking and devouring livestock. If your readers would not be familiar with this animal, you could use the name of a fierce predator or wild dog in your area that commonly eats farmers’ livestock, or you could use a general expression. Alternate translation: “the fierce predator … that predator” (See: [[rc://*/ta/man/translate/translate-unknown]]) -10:12 ue4m rc://*/ta/man/translate/figs-metaphor τὰ πρόβατα & τὰ πρόβατα 1 See how you translated **sheep** in the [verse 8](../10/08.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) +10:12 ue4m rc://*/ta/man/translate/figs-metaphor τὰ πρόβατα & τὰ πρόβατα 1 See how you translated **sheep** in the [10:8](../10/08.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 10:12 j3rc rc://*/ta/man/translate/grammar-connect-time-sequential ὁ λύκος ἁρπάζει αὐτὰ καὶ σκορπίζει 1 This clause describes two events. The first event causes the second event. When **the wolf** attacks and **seizes** a sheep, the other sheep scatter. If it would be helpful to your readers, you could show this relationship by using a fuller phrase. Alternate translation: “the wolf seizes a sheep, and the rest of the sheep scatter” (See: [[rc://*/ta/man/translate/grammar-connect-time-sequential]]) 10:13 ra00 rc://*/ta/man/translate/figs-activepassive μισθωτός 1 See how you translated a similar phrase in the previous verse. (See: [[rc://*/ta/man/translate/figs-activepassive]]) -10:13 szr8 rc://*/ta/man/translate/figs-metaphor οὐ μέλει αὐτῷ περὶ τῶν προβάτων 1 Jesus compares a **hired man** who abandons **the sheep** to the Jewish leaders and teachers who do not care for God’s people. See how you translated **sheep** in the [verse 8](../10/08.md). Alternate translation: “he is not concerned about the sheep, just like your leaders are not concerned about God’s people” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -10:14 fg93 rc://*/ta/man/translate/figs-metaphor ἐγώ εἰμι ὁ ποιμὴν ὁ καλός 1 See how you translated this phrase in [verse 11](../10/11.md). Alternate translation: “I am like a good shepherd” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +10:13 szr8 rc://*/ta/man/translate/figs-metaphor οὐ μέλει αὐτῷ περὶ τῶν προβάτων 1 Jesus compares a **hired man** who abandons **the sheep** to the Jewish leaders and teachers who do not care for God’s people. See how you translated **sheep** in the [10:8](../10/08.md). Alternate translation: “he is not concerned about the sheep, just like your leaders are not concerned about God’s people” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +10:14 fg93 rc://*/ta/man/translate/figs-metaphor ἐγώ εἰμι ὁ ποιμὴν ὁ καλός 1 See how you translated this phrase in [10:11](../10/11.md). Alternate translation: “I am like a good shepherd” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 10:15 qr9g rc://*/ta/man/translate/guidelines-sonofgodprinciples ὁ Πατὴρ & τὸν Πατέρα 1 **Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) -10:15 pn9w rc://*/ta/man/translate/figs-euphemism τὴν ψυχήν μου τίθημι 1 See how you translated the similar phrase in [verse 11](../10/11.md). Alternate translation: “I voluntarily die” (See: [[rc://*/ta/man/translate/figs-euphemism]]) -10:15 mwpf rc://*/ta/man/translate/figs-metaphor τῶν προβάτων 1 See how you translated this phrase in the [verse 8](../10/08.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) +10:15 pn9w rc://*/ta/man/translate/figs-euphemism τὴν ψυχήν μου τίθημι 1 See how you translated the similar phrase in [10:11](../10/11.md). Alternate translation: “I voluntarily die” (See: [[rc://*/ta/man/translate/figs-euphemism]]) +10:15 mwpf rc://*/ta/man/translate/figs-metaphor τῶν προβάτων 1 See how you translated this phrase in the [10:8](../10/08.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 10:16 y3g7 rc://*/ta/man/translate/figs-metaphor ἄλλα πρόβατα ἔχω, ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης 1 Jesus uses **other sheep** to refer to his followers who are not Jews. If this might confuse your readers, you could express the meaning plainly or use a simile. Alternate translation: “I have disciples who are not from the Jews” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 10:16 la1v rc://*/ta/man/translate/figs-metaphor τῆς αὐλῆς ταύτης 1 Jesus uses **sheep pen** to refer to the people of Israel. See the discussion of this in the General Notes for this chapter. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “the Jewish people” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 10:16 v95z rc://*/ta/man/translate/figs-ellipsis κἀκεῖνα & ἀγαγεῖν 1 Jesus is leaving out some of the words that this phrase would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. This could mean: (1) Jesus will bring them to himself, as in the UST. (2) Jesus will bring them to God. Alternate translation: “to bring them also to God”(See: [[rc://*/ta/man/translate/figs-ellipsis]]) -10:16 kq11 rc://*/ta/man/translate/figs-metaphor τῆς φωνῆς μου ἀκούσουσιν 1 Here, **hear** refers to listening to something with the intent to heed it and respond appropriately. See how you translated this word in [verse 8](../10/08.md). Alternate translation: “they will heed my voice” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +10:16 kq11 rc://*/ta/man/translate/figs-metaphor τῆς φωνῆς μου ἀκούσουσιν 1 Here, **hear** refers to listening to something with the intent to heed it and respond appropriately. See how you translated this word in [10:8](../10/08.md). Alternate translation: “they will heed my voice” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 10:16 w86n rc://*/ta/man/translate/figs-metaphor μία ποίμνη 1 Jesus uses **flock** to refer to all of his followers, including Jews and non-Jews, as if they are one group, like a **flock** of **sheep**. If this might confuse your readers, you could use a simile or express the meaning plainly. Alternate translation: “one group” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -10:16 bobi rc://*/ta/man/translate/figs-metaphor εἷς ποιμήν 1 Jesus uses **shepherd** to refer to himself. See the discussion of this in the General Notes for the chapter. See also how you translated **shepherd** in [verse 11](../10/11.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) +10:16 bobi rc://*/ta/man/translate/figs-metaphor εἷς ποιμήν 1 Jesus uses **shepherd** to refer to himself. See the discussion of this in the General Notes for the chapter. See also how you translated **shepherd** in [10:11](../10/11.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 10:17 kd16 Connecting Statement: 0 # Connecting Statement:\n\nJesus finishes speaking to the crowd. 10:17 i59j rc://*/ta/man/translate/figs-infostructure διὰ τοῦτό, με ὁ Πατὴρ ἀγαπᾷ, ὅτι ἐγὼ τίθημι τὴν ψυχήν μου, ἵνα πάλιν λάβω αὐτήν 1 Here, **this** refers to all the information in the second clause. If it would be more natural in your language, you could change the order of these phrases. Alternate translation: “Because I lay down my life so that I might take it up again, the Father loves me” (See: [[rc://*/ta/man/translate/figs-infostructure]]) 10:17 kpr5 rc://*/ta/man/translate/guidelines-sonofgodprinciples Πατὴρ 1 **Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) -10:17 wc4l rc://*/ta/man/translate/figs-euphemism ἐγὼ τίθημι τὴν ψυχήν μου 1 See how you translated the similar phrase in [verse 11](../10/11.md). Alternate translation: “I voluntarily die” (See: [[rc://*/ta/man/translate/figs-euphemism]]) +10:17 wc4l rc://*/ta/man/translate/figs-euphemism ἐγὼ τίθημι τὴν ψυχήν μου 1 See how you translated the similar phrase in [10:11](../10/11.md). Alternate translation: “I voluntarily die” (See: [[rc://*/ta/man/translate/figs-euphemism]]) 10:17 s9ck rc://*/ta/man/translate/figs-metaphor ἵνα πάλιν λάβω αὐτήν 1 Jesus refers to becoming alive again as if life were an object that he could **take up**. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “so that I might cause myself to be alive again” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 10:18 z4xh rc://*/ta/man/translate/figs-metaphor οὐδεὶς ἦρεν αὐτὴν ἀπ’ ἐμοῦ 1 Here Jesus refers to his life as if it were an object that someone could take away. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “No one is causing me to die” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 10:18 rnj4 rc://*/ta/man/translate/figs-euphemism ἐγὼ τίθημι αὐτὴν & θεῖναι αὐτήν 1 See how you translated the similar phrase in the previous verse. Alternate translation: “I voluntarily die … to voluntarily die” (See: [[rc://*/ta/man/translate/figs-euphemism]]) @@ -1415,7 +1415,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 10:25 n34x rc://*/ta/man/translate/figs-personification ταῦτα μαρτυρεῖ περὶ ἐμοῦ 1 Jesus speaks of his **works** as though they were a person who could testify and offer proof in a court of law. If this might be confusing for your readers, you could express this meaning plainly. Alternate translation: “these offer proof concerning me” (See: [[rc://*/ta/man/translate/figs-personification]]) 10:26 als6 rc://*/ta/man/translate/figs-metaphor οὐκ & ἐκ τῶν προβάτων τῶν ἐμῶν 1 Jesus uses **sheep** to refer to people who believe in him. If this might confuse your readers, you could use a simile or express the meaning plainly. Alternate translation: “not my followers” or “not my disciples” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 10:27 rdw7 rc://*/ta/man/translate/figs-metaphor τὰ πρόβατα τὰ ἐμὰ 1 See how you translated **My sheep** in the previous verse. Alternate translation: “My followers” or “My disciples” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -10:27 xakd rc://*/ta/man/translate/figs-metaphor τῆς φωνῆς μου ἀκούουσιν 1 Here, **hear** means listening to something with the intent to heed it and respond appropriately. See how you translated this word in [verse 16](../10/16.md). Alternate translation: “heed my voice” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +10:27 xakd rc://*/ta/man/translate/figs-metaphor τῆς φωνῆς μου ἀκούουσιν 1 Here, **hear** means listening to something with the intent to heed it and respond appropriately. See how you translated this word in [10:16](../10/16.md). Alternate translation: “heed my voice” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 10:27 f7y8 rc://*/ta/man/translate/figs-idiom ἀκολουθοῦσίν μοι 1 See how you translated a similar phrase in [8:12](../08/12.md). (See: [[rc://*/ta/man/translate/figs-idiom]]) 10:28 bpx3 rc://*/ta/man/translate/figs-metonymy οὐχ ἁρπάσει τις αὐτὰ ἐκ τῆς χειρός μου 1 Here, Jesus uses the word **hand** to refer to his protective care and **snatch** to refer to removing someone from that care. If this would confuse your readers, you could express the meaning plainly. Alternate translation: “no one will steal any of them away from me” or “they all will remain secure forever in my care” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 10:29 g82a rc://*/ta/man/translate/guidelines-sonofgodprinciples ὁ Πατήρ μου ὃς δέδωκέν μοι 1 **Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) @@ -1424,13 +1424,13 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 10:30 rs4j rc://*/ta/man/translate/guidelines-sonofgodprinciples ὁ Πατὴρ 1 **Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) 10:31 fl8i rc://*/ta/man/translate/figs-synecdoche οἱ Ἰουδαῖοι 1 Here, **the Jews** refers to the Jewish leaders. See how you translated this term in [1:19](../01/19.md). (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 10:31 a42t rc://*/ta/man/translate/figs-explicit ἵνα λιθάσωσιν αὐτόν 1 **The Jews** opposing Jesus are outraged at what Jesus said in the previous verse. Here, John implies that they wanted to kill him with stones because he had made himself equal to God. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “so that they might stone him because he claimed to be equal with God” (See: [[rc://*/ta/man/translate/figs-explicit]]) -10:32 uvdo rc://*/ta/man/translate/figs-explicit πολλὰ ἔργα καλὰ & αὐτῶν ἔργον 1 See how you translated **works** in [verse 25](../10/25.md). Alternate translation: “many good miracles … of those miracles” (See: [[rc://*/ta/man/translate/figs-explicit]]) +10:32 uvdo rc://*/ta/man/translate/figs-explicit πολλὰ ἔργα καλὰ & αὐτῶν ἔργον 1 See how you translated **works** in [10:25](../10/25.md). Alternate translation: “many good miracles … of those miracles” (See: [[rc://*/ta/man/translate/figs-explicit]]) 10:32 kttb ἐκ τοῦ Πατρός 1 This phrase could refer to: (1) the source of the **good works**. Alternate translation: “originating from the Father” (2) the one who enabled the **good works**. Alternate translation: “given to me by the Father” 10:32 t5q8 rc://*/ta/man/translate/guidelines-sonofgodprinciples τοῦ Πατρός 1 **Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) 10:32 tx8h rc://*/ta/man/translate/figs-irony διὰ ποῖον αὐτῶν ἔργον, ἐμὲ λιθάζετε? 1 Here Jesus is using irony. Jesus knows the Jewish leaders do not want to stone him because he has done **good works**. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “Your certainly are not stoning me because of those works!” (See: [[rc://*/ta/man/translate/figs-irony]]) -10:33 bq1l rc://*/ta/man/translate/figs-synecdoche ἀπεκρίθησαν αὐτῷ οἱ Ἰουδαῖοι 1 See how you translated this phrase in [verse 31](../10/31.md). Alternate translation: “The Jewish authorities answered him” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) +10:33 bq1l rc://*/ta/man/translate/figs-synecdoche ἀπεκρίθησαν αὐτῷ οἱ Ἰουδαῖοι 1 See how you translated this phrase in [10:31](../10/31.md). Alternate translation: “The Jewish authorities answered him” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 10:33 khfg rc://*/ta/man/translate/figs-abstractnouns περὶ βλασφημίας 1 If your language does not use an abstract noun for the idea of **blasphemy**, you could express the same idea in another way. Alternate translation: “because you are blaspheming” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -10:33 w0v8 rc://*/ta/man/translate/figs-explicit βλασφημίας 1 Here, the **Jews** use the word **blasphemy** with its technical sense, which refers to a human being claiming to be God. This is what the Jewish leaders felt Jesus was doing in [verse 30](../10/30.md). Here, **blasphemy** does not have a general sense of “insult.” See the discussion of this term in the General Notes for this chapter. Alternate translation: “committing the crime of blasphemy” (See: [[rc://*/ta/man/translate/figs-explicit]]) +10:33 w0v8 rc://*/ta/man/translate/figs-explicit βλασφημίας 1 Here, the **Jews** use the word **blasphemy** with its technical sense, which refers to a human being claiming to be God. This is what the Jewish leaders felt Jesus was doing in [10:30](../10/30.md). Here, **blasphemy** does not have a general sense of “insult.” See the discussion of this term in the General Notes for this chapter. Alternate translation: “committing the crime of blasphemy” (See: [[rc://*/ta/man/translate/figs-explicit]]) 10:33 h4kp ποιεῖς σεαυτὸν Θεόν 1 This phrase means to claim to be God. It does not mean to try to make oneself into God or become God. Alternate translation: “saying that you are God” 10:34 qi82 rc://*/ta/man/translate/figs-rquestion οὐκ ἔστιν γεγραμμένον ἐν τῷ νόμῳ ὑμῶν, ὅτι ἐγὼ εἶπα, θεοί ἐστε? 1 Here Jesus uses the form of a question to add emphasis. If you would not use a rhetorical question for this purpose in your language, you could translate these words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “It is certainly written in your law, ‘I said, “You are gods”’.” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 10:34 tb1l rc://*/ta/man/translate/figs-activepassive οὐκ ἔστιν γεγραμμένον 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Did not a prophet write” (See: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -1448,7 +1448,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 10:36 fj9f rc://*/ta/man/translate/figs-quotesinquotes ὑμεῖς λέγετε, ὅτι βλασφημεῖς, ὅτι εἶπον, Υἱὸς τοῦ Θεοῦ εἰμι 1 If the direct quotations inside a direct quotation would be confusing in your language, you could translate the two instances of second direct quotations as indirect quotations. Alternate translation: “do you say … that he is blaspheming because I said that I am the Son of God” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]]) 10:36 wzhd rc://*/ta/man/translate/figs-123person ὃν ὁ Πατὴρ ἡγίασεν καὶ ἀπέστειλεν εἰς τὸν κόσμον 1 Jesus is referring to himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “to me whom the Father sanctified and sent into the world” (See: [[rc://*/ta/man/translate/figs-123person]]) 10:36 rax1 rc://*/ta/man/translate/guidelines-sonofgodprinciples Πατὴρ 1 **Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) -10:36 r7ex rc://*/ta/man/translate/figs-ellipsis βλασφημεῖς 1 Jesus is leaving a word that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply this word from the context. See how you translated “blasphemy” in [verse 33](../10/33.md) and also see the discussion of this term in the General Notes for this chapter. Alternate translation: “You have committed the crime of blaspheming God” or “You are guilty of blaspheming God” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) +10:36 r7ex rc://*/ta/man/translate/figs-ellipsis βλασφημεῖς 1 Jesus is leaving a word that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply this word from the context. See how you translated “blasphemy” in [10:33](../10/33.md) and also see the discussion of this term in the General Notes for this chapter. Alternate translation: “You have committed the crime of blaspheming God” or “You are guilty of blaspheming God” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 10:36 bkl5 rc://*/ta/man/translate/guidelines-sonofgodprinciples Υἱὸς τοῦ Θεοῦ 1 This phrase, **the Son of God**, is an important title for Jesus. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) 10:37 wyd2 rc://*/ta/man/translate/figs-possession τὰ ἔργα τοῦ Πατρός μου 1 Here Jesus is using **of** to describe **works** that God wants him to do. If this is not clear in your language, you could use a different expression. See how you translated a similar phrase in [9:4](../09/04.md). Alternate translation: “the works that my Father demands” (See: [[rc://*/ta/man/translate/figs-possession]]) 10:37 us7v rc://*/ta/man/translate/guidelines-sonofgodprinciples Πατρός 1 **Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) @@ -1466,9 +1466,9 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 11:intro tks5 0 # John 11 General Notes\n\n## Structure and Formatting\n\n1. Jesus returns to Judea (11:1–16)\n2. Jesus’ seventh sign: Jesus makes Lazarus become alive again (11:17–46)\n3. The Jewish leaders plan to kill Jesus (11:47–57)\n\n## Special Concepts in this Chapter\n\n### Ancient Jewish burial customs\n\nAccording to the burial customs of that time, a dead person’s family would wrap the dead body with many strips of linen cloth and place it on a table inside a tomb. The tomb was either a cave or a room cut out of the side a large rock. According to Jewish tradition, the body was left to decompose in the tomb for one year. Then the family would place the bones in a stone box. If your readers would be unfamiliar with these burial customs, then you may need to provide explanations in your translation or in a note for [verses 38–44](../11/38.md).\n\n### Passover\n\nAfter Jesus made Lazarus become alive again, the Jewish leaders were determined to kill Jesus, so he started traveling secretly from place to place. The Pharisees knew that he would come to Jerusalem for the Passover festival because God had commanded all Jewish men to celebrate the Passover in Jerusalem. Thus they planned to catch him and kill him during Passover ([11:55–57](../11/55.md)). (See: [[rc://*/tw/dict/bible/kt/passover]])\n\n## Important Figures of Speech in this Chapter\n\n### “One man dies for the people”\n\nIn the law of Moses, God commanded the priests to kill animals so that God would forgive the people’s sins. In this chapter, the high priest Caiaphas says, “It is better for you that one man dies for the people than that the whole nation perishes” ([11:50](../11/50.md)). He said this because he loved his “place” and “nation” ([11:48](../11/48.md)) more than he loved the God who had made Lazarus become alive again. He wanted Jesus to die so that the Romans would not destroy the temple and Jerusalem. However, God wanted Jesus to die so that he could forgive all of his people’s sins.\n\n### “The Jews”\n\nThis term is used in three different ways in this chapter. Unlike in other parts of John’s Gospel, it is used here primarily to refer to the Jewish people who were living in Judea, especially Judean friends and relatives of Lazarus. Some of these Judeans believed in Jesus and others opposed him ([11:36–37](../11/36.md)). The term is also used specifically at least once in this chapter to refer to the Jewish leaders who opposed Jesus and were trying to kill him ([11:8](../11/08.md) and possibly [11:54](../11/54.md)). Finally, the term is used in [11:55](../11/55.md) to refer to the Jewish people in general. The translator may wish to use the terms “Judeans,” “Jewish authorities,” and “Jewish people” to clarify these distinctions.\n\n### Hypothetical situation\n\nWhen Martha and Mary said, “If you had been here, my brother would not have died,” they were speaking of a situation that could have happened but did not happen ([11:21](../11/21.md), [32](../11/32.md)). Jesus had not come, and their brother did die. 11:1 fsf7 rc://*/ta/man/translate/writing-background 0 # General Information:\n\n[Verses 1–2](../11/01.md) provide background information about **Lazarus** and his sisters. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]]) 11:1 s5im rc://*/ta/man/translate/writing-participants ἦν δέ τις ἀσθενῶν Λάζαρος ἀπὸ Βηθανίας 1 This verse introduces **Lazarus** as a new character in the story. Use the natural form in your language for introducing a new character. Alternate translation: “There was a man named Lazarus, who was from Bethany and was sick” (See: [[rc://*/ta/man/translate/writing-participants]]) -11:1 p19k rc://*/ta/man/translate/translate-kinship Μάρθας τῆς ἀδελφῆς αὐτῆς 1 Because those who wrote scripture usually listed the names of siblings in order from oldest to youngest, the list in [verse 5](../11/05.md) suggests that **Martha** was the oldest and **Lazarus** was the youngest of the three siblings. If your language uses different words for **sister** depending on birth order, use the word for an older **sister** here. Alternate translation: “her older sister Martha” (See: [[rc://*/ta/man/translate/translate-kinship]]) +11:1 p19k rc://*/ta/man/translate/translate-kinship Μάρθας τῆς ἀδελφῆς αὐτῆς 1 Because those who wrote scripture usually listed the names of siblings in order from oldest to youngest, the list in [11:5](../11/05.md) suggests that **Martha** was the oldest and **Lazarus** was the youngest of the three siblings. If your language uses different words for **sister** depending on birth order, use the word for an older **sister** here. Alternate translation: “her older sister Martha” (See: [[rc://*/ta/man/translate/translate-kinship]]) 11:2 c6r9 rc://*/ta/man/translate/figs-events ἦν δὲ Μαρία ἡ ἀλείψασα τὸν Κύριον μύρῳ, καὶ ἐκμάξασα τοὺς πόδας αὐτοῦ ταῖς θριξὶν αὐτῆς 1 Here, John refers to an event that would happen at a time following the events recorded in this chapter ([12:1–8](../12/01.md)). If this might confuse your readers, you could translate this as a future event. Alternate translation: “Now it was Mary who would later anoint the Lord with myrrh and wipe his feet with her hair” (See: [[rc://*/ta/man/translate/figs-events]]) -11:2 xlio rc://*/ta/man/translate/translate-kinship ὁ ἀδελφὸς Λάζαρος 1 Because those who wrote scripture usually listed the names of siblings in order from oldest to youngest, the list in [verse 5](../11/05.md) suggests that Martha was the oldest and **Lazarus** was the youngest of the three siblings. If your language uses different words for **brother** depending on birth order, use the word for a younger **brother** here. Alternate translation: “younger brother Lazarus” (See: [[rc://*/ta/man/translate/translate-kinship]]) +11:2 xlio rc://*/ta/man/translate/translate-kinship ὁ ἀδελφὸς Λάζαρος 1 Because those who wrote scripture usually listed the names of siblings in order from oldest to youngest, the list in [11:5](../11/05.md) suggests that Martha was the oldest and **Lazarus** was the youngest of the three siblings. If your language uses different words for **brother** depending on birth order, use the word for a younger **brother** here. Alternate translation: “younger brother Lazarus” (See: [[rc://*/ta/man/translate/translate-kinship]]) 11:3 ue08 rc://*/ta/man/translate/writing-quotations ἀπέστειλαν & αἱ ἀδελφαὶ πρὸς αὐτὸν λέγουσαι 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “the sisters sent to him, and they said” (See: [[rc://*/ta/man/translate/writing-quotations]]) 11:3 i2ar rc://*/ta/man/translate/figs-ellipsis ἀπέστειλαν & πρὸς αὐτὸν 1 Here, John is leaving out a word that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply this word from the context. Alternate translation: “sent messengers to him” or “sent a message to him” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 11:3 g1im rc://*/ta/man/translate/figs-declarative Κύριε, ἴδε, ὃν φιλεῖς ἀσθενεῖ 1 Here, the **sisters** are using a present statement to make a request indirectly. They tell Jesus that Lazarus is **sick**, because they want Jesus to come and heal him. If this use of a statement is confusing in your language, you can use a more natural form for instruction. Alternate translation: “Sir, behold, he whom you love is sick and needs your help” (See: [[rc://*/ta/man/translate/figs-declarative]]) @@ -1480,7 +1480,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 11:4 asqb rc://*/ta/man/translate/figs-123person ὁ Υἱὸς τοῦ Θεοῦ 1 Jesus is referring to himself in third person. If this is confusing in your language, you can use the first person form, as in the UST. (See: [[rc://*/ta/man/translate/figs-123person]]) 11:4 ad99 rc://*/ta/man/translate/guidelines-sonofgodprinciples Υἱὸς τοῦ Θεοῦ 1 **Son of God** is an important title for Jesus. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) 11:5 j6r4 rc://*/ta/man/translate/writing-background 0 In this verse John briefly stops telling about the events in the story in order to give background information about Jesus’ relationship with **Lazarus** and his sisters. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]]) -11:5 w6tg rc://*/ta/man/translate/translate-kinship τὴν ἀδελφὴν 1 Because those who wrote scripture usually listed the names of siblings in order from oldest to youngest, the list in [verse 5](../11/05.md) suggests that Martha was the oldest and Lazarus was the youngest of the three siblings. If your language uses different words for **sister** depending on birth order, use the word for a younger **sister** here. Alternate translation: “younger sister” (See: [[rc://*/ta/man/translate/translate-kinship]]) +11:5 w6tg rc://*/ta/man/translate/translate-kinship τὴν ἀδελφὴν 1 Because those who wrote scripture usually listed the names of siblings in order from oldest to youngest, the list in [11:5](../11/05.md) suggests that Martha was the oldest and Lazarus was the youngest of the three siblings. If your language uses different words for **sister** depending on birth order, use the word for a younger **sister** here. Alternate translation: “younger sister” (See: [[rc://*/ta/man/translate/translate-kinship]]) 11:6 vx3p rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 **Therefore** connects this verse to the previous verse in order to indicate that Jesus delayed going to Lazarus because he loved him and his sisters. Jesus’ delay is not in contrast to his love for them. Although Lazarus’s family would suffer for a short time, they would experience a great blessing when Jesus brought Lazarus back to life. Alternate translation: “Because Jesus loved them” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 11:7 zq1l rc://*/ta/man/translate/figs-pastforfuture λέγει 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 11:8 p4x9 rc://*/ta/man/translate/figs-synecdoche οἱ Ἰουδαῖοι 1 Here, **the Jews** refers to the Jewish leaders. See how you translated this term in [1:19](../01/19.md) and the discussion of this term in the General Notes for this chapter. (See: [[rc://*/ta/man/translate/figs-synecdoche]]) @@ -1489,14 +1489,14 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 11:9 ln4r rc://*/ta/man/translate/figs-metaphor ἐάν τις περιπατῇ ἐν τῇ ἡμέρᾳ, οὐ προσκόπτει, ὅτι τὸ φῶς τοῦ κόσμου τούτου βλέπει 1 Here Jesus speaks about **someone** walking **in the daytime** in order to comfort his disciples who were worried about going to Judea. In this metaphor Jesus uses **the light of this world** to refer to himself, who has previously called himself “the Light of the World” in [8:12](../08/12.md) and [9:5](../09/05.md).This whole metaphor could mean: (1) if Jesus and his disciples did God’s work during the limited time God had given him to work with them (**the daytime**), they would not fail (**stumble**) because Jesus was with them. This interpretation has a similar meaning to Jesus’ statement in [9:4](../09/04.md). Alternate translation: “If you do God’s work during the time I am here, you will succeed, because you are with me, the light of this world.” (2) someone who acts according to God’s will (**walks in the daytime**) does not fail (**stumble**) because Jesus guides that person. Alternate translation: “If someone acts according to God’s will, he will succeed, because I, the light of this world, will guide him” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 11:10 vm6h rc://*/ta/man/translate/figs-exmetaphor ἐὰν δέ τις περιπατῇ ἐν τῇ νυκτί, προσκόπτει, ὅτι τὸ φῶς οὐκ ἔστιν ἐν αὐτῷ 1 In this verse Jesus expands the metaphor from the previous verse about a person walking outside. In this metaphor Jesus uses **the light** to refer to himself, who has previously called himself “the Light of the World” in [8:12](../08/12.md) and [9:5](../09/05.md). This whole metaphor could mean: (1) if his disciples tried to do God’s work after the limited time God had given him to be with them (the **night** which comes after “the daytime”), they would fail (**stumble**) because Jesus would not be with them. This interpretation has a similar meaning to Jesus’ statement in [9:4](../09/04.md). Alternate translation: “If you try to do this work after I have left, you will fail because I, the light, am not with you.” (2) someone who does not act according to God’s will (**walks at night**) is an unbeliever who fails completely (**stumble**) because that person does not know Jesus. Alternate translation: “If someone does not act according to God’s will, he will fail because he does not know me, the light” (See: [[rc://*/ta/man/translate/figs-exmetaphor]]) 11:11 fan2 rc://*/ta/man/translate/figs-pastforfuture λέγει 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) -11:11 bev5 rc://*/ta/man/translate/figs-euphemism Λάζαρος ὁ φίλος ἡμῶν κεκοίμηται 1 Jesus uses **fallen asleep** to refer to being dead. This is a polite way of referring to something unpleasant. Since Jesus explains the meaning in [verse 14](../11/14.md), you do not need to explain it here. However, If you have an idiom for this idea in your language, you may use it here. (See: [[rc://*/ta/man/translate/figs-euphemism]]) +11:11 bev5 rc://*/ta/man/translate/figs-euphemism Λάζαρος ὁ φίλος ἡμῶν κεκοίμηται 1 Jesus uses **fallen asleep** to refer to being dead. This is a polite way of referring to something unpleasant. Since Jesus explains the meaning in [11:14](../11/14.md), you do not need to explain it here. However, If you have an idiom for this idea in your language, you may use it here. (See: [[rc://*/ta/man/translate/figs-euphemism]]) 11:11 ze1z rc://*/ta/man/translate/figs-idiom ἀλλὰ πορεύομαι ἵνα ἐξυπνίσω αὐτόν 1 Here, **wake him out of sleep** refers to Jesus’ plan to cause Lazarus to become alive again. If you have an idiom for this idea in your language, you may use it here. Since the disciples do not understand what Jesus is saying here, do not translate this plainly. (See: [[rc://*/ta/man/translate/figs-idiom]]) 11:12 hn2j rc://*/ta/man/translate/figs-euphemism εἰ κεκοίμηται 1 See how you translated **fallen asleep** in the previous verse. (See: [[rc://*/ta/man/translate/figs-euphemism]]) 11:13 h3kl rc://*/ta/man/translate/writing-background 0 In this verse John briefly stops telling the events in the story in order to give background information about Jesus’ conversation with his disciples. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]]) 11:13 tt6v rc://*/ta/man/translate/writing-pronouns ἐκεῖνοι 1 Here, **those ones** refers to Jesus’ disciples. If it would be more natural in your language, you could state this explicitly, as in the UST. (See: [[rc://*/ta/man/translate/writing-pronouns]]) 11:13 leg3 rc://*/ta/man/translate/figs-pastforfuture λέγει 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 11:13 pf8u rc://*/ta/man/translate/figs-possession τῆς κοιμήσεως τοῦ ὕπνου 1 John is using **of** to describe **sleep** that is **slumber**. If this is not clear in your language, you could use a different expression. Alternate translation: “sleep that is actually sleep” or “natural sleep” (See: [[rc://*/ta/man/translate/figs-possession]]) -11:14 azy3 τότε & εἶπεν αὐτοῖς ὁ Ἰησοῦς παρρησίᾳ 1 Here, **plainly** means to say something clearly without using and metaphors or others figures of speech. Because the disciples did not understand the metaphor Jesus told them in [verse 11](../11/11.md), he told them the meaning plainly. Alternate translation: “Jesus then said to them in words that they could understand” +11:14 azy3 τότε & εἶπεν αὐτοῖς ὁ Ἰησοῦς παρρησίᾳ 1 Here, **plainly** means to say something clearly without using and metaphors or others figures of speech. Because the disciples did not understand the metaphor Jesus told them in [11:11](../11/11.md), he told them the meaning plainly. Alternate translation: “Jesus then said to them in words that they could understand” 11:15 c4wj δι’ ὑμᾶς 1 Alternate translation: “for your benefit” or “for your good” 11:15 ar2j rc://*/ta/man/translate/figs-ellipsis ἵνα πιστεύσητε 1 Here, Jesus is leaving out some words that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply this word from the context. You may also need to start a new sentence. Alternate translation: “for I allowed this to happen so that you may believe in me” or “for I let Lazarus die so that you may believe that I am the Messiah” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 11:16 ymy6 rc://*/ta/man/translate/translate-names Δίδυμος 1 **Didymus** is the name of a man. It is a Greek word that means “twin” and is Thomas’ other name. (See: [[rc://*/ta/man/translate/translate-names]]) @@ -1505,13 +1505,13 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 11:18 d35v rc://*/ta/man/translate/translate-bdistance ἀπὸ σταδίων δεκαπέντε 1 The word **stadia** is the plural of “stadium,” which is a Roman measurement of distance equivalent to about 185 meters or a little over 600 feet. If it would be helpful to your readers, you could express this in terms of modern measurements, either in the text or a footnote. Alternate translation: “about two miles away” (See: [[rc://*/ta/man/translate/translate-bdistance]]) 11:19 pxw3 rc://*/ta/man/translate/writing-background 0 This verse gives background information about the people who were present when this event took place. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]]) 11:19 ctr6 rc://*/ta/man/translate/figs-explicit τῶν Ἰουδαίων 1 Here, **the Jews** refers to people living in Judea, particularly the Jewish friends of Lazarus’ family. It does not refer to the Jewish leaders or those Jews who opposed Jesus. See the discussion of this term in the General Notes for this chapter. If this might confuse your readers, you could express the meaning explicitly, as in the UST. (See: [[rc://*/ta/man/translate/figs-explicit]]) -11:19 m26v rc://*/ta/man/translate/translate-kinship τοῦ ἀδελφοῦ 1 See how you translated **brother** in [verse 2](../11/02.md). (See: [[rc://*/ta/man/translate/translate-kinship]]) +11:19 m26v rc://*/ta/man/translate/translate-kinship τοῦ ἀδελφοῦ 1 See how you translated **brother** in [11:2](../11/02.md). (See: [[rc://*/ta/man/translate/translate-kinship]]) 11:20 k7dy rc://*/ta/man/translate/figs-quotations ἤκουσεν ὅτι Ἰησοῦς ἔρχεται 1 If it would be more natural in your language, you could express this statement as an indirect quotation. Alternate translation: “she heard that Jesus was coming” (See: [[rc://*/ta/man/translate/figs-quotations]]) 11:21 ef5h rc://*/ta/man/translate/grammar-connect-condition-contrary εἰ ἦς ὧδε, οὐκ ἂν ἀπέθανεν ὁ ἀδελφός μου 1 **Martha** is making a conditional statement that sounds hypothetical, but she knows that the condition is not true. **Jesus** had not been there and her **brother** had **died**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “if you had been here, but you were not, my brother would not have died, but he did” (See: [[rc://*/ta/man/translate/grammar-connect-condition-contrary]]) -11:21 g9xt rc://*/ta/man/translate/translate-kinship ὁ ἀδελφός 1 See how you translated **brother** in [verse 2](../11/02.md). (See: [[rc://*/ta/man/translate/translate-kinship]]) +11:21 g9xt rc://*/ta/man/translate/translate-kinship ὁ ἀδελφός 1 See how you translated **brother** in [11:2](../11/02.md). (See: [[rc://*/ta/man/translate/translate-kinship]]) 11:23 c1rc rc://*/ta/man/translate/figs-pastforfuture λέγει 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 11:23 j8p2 rc://*/ta/man/translate/figs-idiom ἀναστήσεται ὁ ἀδελφός σου 1 Here, **rise again** is an idiom that refers to a died person becoming **alive again**. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “Your brother will become alive again” (See: [[rc://*/ta/man/translate/figs-idiom]]) -11:23 hf5m rc://*/ta/man/translate/translate-kinship ὁ ἀδελφός 1 See how you translated **brother** in [verse 2](../11/02.md). (See: [[rc://*/ta/man/translate/translate-kinship]]) +11:23 hf5m rc://*/ta/man/translate/translate-kinship ὁ ἀδελφός 1 See how you translated **brother** in [11:2](../11/02.md). (See: [[rc://*/ta/man/translate/translate-kinship]]) 11:24 f0qy rc://*/ta/man/translate/figs-pastforfuture λέγει 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 11:24 z7el rc://*/ta/man/translate/figs-idiom ἀναστήσεται 1 See how you translated **rise again** in the previous verse. (See: [[rc://*/ta/man/translate/figs-idiom]]) 11:24 bco7 rc://*/ta/man/translate/figs-abstractnouns ἐν τῇ ἀναστάσει 1 If your language does not use an abstract noun for the idea of **resurrection**, you could express the same idea in another way. Alternate translation: “when God resurrects people” or “when God brings people back from the dead” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -1526,24 +1526,24 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 11:27 mk4e rc://*/ta/man/translate/figs-pastforfuture λέγει 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 11:27 y83q rc://*/ta/man/translate/guidelines-sonofgodprinciples Υἱὸς τοῦ Θεοῦ 1 **Son of God** is an important title for Jesus. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) 11:27 au1i rc://*/ta/man/translate/figs-explicit ὁ εἰς τὸν κόσμον ἐρχόμενος 1 This phrase refers to a prophet the Jews were waiting for, based on God’s promise to send **into the world** a prophet like Moses, which is recorded in [Deuteronomy 18:15](../deu/18/15.md). If your readers will not be familiar with this Old Testament reference, you could state this explicitly. Alternate translation: “whom God said he would send into the world” (See: [[rc://*/ta/man/translate/figs-explicit]]) -11:28 yd61 rc://*/ta/man/translate/translate-kinship τὴν ἀδελφὴν 1 See how you translated **sister** in [verse 5](../11/05.md). (See: [[rc://*/ta/man/translate/translate-kinship]]) +11:28 yd61 rc://*/ta/man/translate/translate-kinship τὴν ἀδελφὴν 1 See how you translated **sister** in [11:5](../11/05.md). (See: [[rc://*/ta/man/translate/translate-kinship]]) 11:28 zs2t rc://*/ta/man/translate/figs-explicit διδάσκαλος 1 Here, **Teacher** refers to Jesus. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “Teacher, Jesus,” (See: [[rc://*/ta/man/translate/figs-explicit]]) 11:30 k5hy rc://*/ta/man/translate/writing-background οὔπω δὲ ἐληλύθει ὁ Ἰησοῦς εἰς τὴν κώμην 1 Here John provides a brief break in the story to give background information regarding the location of Jesus. Use the natural form in your language for expressing background information. Alternate translation: “At that time Jesus had not yet come into the village” (See: [[rc://*/ta/man/translate/writing-background]]) -11:31 zpe9 οἱ & Ἰουδαῖοι 1 See how you translated **the Jews** in [verse 19](../11/19.md). +11:31 zpe9 οἱ & Ἰουδαῖοι 1 See how you translated **the Jews** in [11:19](../11/19.md). 11:31 q0iv rc://*/ta/man/translate/figs-distinguish οἱ ὄντες μετ’ αὐτῆς ἐν τῇ οἰκίᾳ καὶ παραμυθούμενοι αὐτήν 1 This phrase is making a distinction between **the Jews** who were **comforting** **Mary** in her **house** and those who were not doing so. It is not giving us further information about **the Jews**. If this might confuse your readers, you could make the relationship between these phrases more clear. Alternate translation: “the Jews, that is, those Jews who were with her in the house and comforting her” (See: [[rc://*/ta/man/translate/figs-distinguish]]) 11:32 zmp7 rc://*/ta/man/translate/figs-explicit ἔπεσεν αὐτοῦ πρὸς τοὺς πόδας 1 Here, **fell down** means that Mary voluntarily threw herself down on the ground in front of Jesus to show the respect that she had for him. The phrase does not mean that **Mary** involuntarily **fell down**. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “she prostrated herself at his feet” (See: [[rc://*/ta/man/translate/figs-explicit]]) 11:32 sn74 rc://*/ta/man/translate/writing-quotations ἔπεσεν αὐτοῦ πρὸς τοὺς πόδας, λέγουσα αὐτῷ 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “she fell down at his feet and said to him” (See: [[rc://*/ta/man/translate/writing-quotations]]) 11:32 j2wr Κύριε, εἰ ἦς ὧδε, οὐκ ἄν μου ἀπέθανεν ὁ ἀδελφός 1 See how you translated this sentence in [11:21](../11/21.md). -11:33 ct82 τοὺς & Ἰουδαίους 1 See how you translated **the Jews** in [verse 19](../11/19.md). +11:33 ct82 τοὺς & Ἰουδαίους 1 See how you translated **the Jews** in [11:19](../11/19.md). 11:33 qef6 rc://*/ta/man/translate/figs-doublet ἐνεβριμήσατο τῷ πνεύματι καὶ ἐτάραξεν ἑαυτόν 1 These two phrases mean basically the same thing. John combines these phrases to express the intense emotional distress that Jesus was feeling. Alternate translation: “he was very upset” (See: [[rc://*/ta/man/translate/figs-doublet]]) 11:33 s5uz rc://*/ta/man/translate/figs-explicit ἐνεβριμήσατο 1 The word translated **deeply disturbed** could mean: (1) Jesus was experiencing very intense negative emotions, in which case the meaning would be similar to **troubled**. Alternate translation: “he was deeply moved” (2) Jesus was angry or indignant, which is what the word means in other books in the Bible. Alternate translation: “he was outraged” (See: [[rc://*/ta/man/translate/figs-explicit]]) 11:33 w7f8 rc://*/ta/man/translate/figs-explicit ἐνεβριμήσατο τῷ πνεύματι 1 Here, **spirit** refers to Jesus’ **spirit**. It does not refer to the Holy Spirit. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “he was deeply disturbed within himself” or “he was deeply disturbed inside” (See: [[rc://*/ta/man/translate/figs-explicit]]) 11:34 xl9p rc://*/ta/man/translate/figs-euphemism ποῦ τεθείκατε αὐτόν 1 Jesus is referring to putting Lazarus’ dead body in a tomb as laying him down. This is a polite way of referring to something unpleasant and accurately describes the Jewish burial practice of laying a dead body on a table inside the tomb. If this might confuse your readers, you could use a different polite way of referring to this or you could state this plainly. Alternate translation: “Where have you entombed him?” (See: [[rc://*/ta/man/translate/figs-euphemism]]) 11:35 bj6b rc://*/ta/man/translate/figs-explicit ἐδάκρυσεν ὁ Ἰησοῦς 1 The word translated **wept** is different from the word used to describe the weeping of Mary and the Jews with her in [verses 31–33](../11/31.md). The word here just means to shed tears. If it would be helpful for your readers, you could state this explicitly. Alternate translation: “Jesus cried” or “Jesus shed tears” (See: [[rc://*/ta/man/translate/figs-explicit]]) -11:36 b6ee οἱ Ἰουδαῖοι 1 See how you translated **the Jews** in [verse 19](../11/19.md). +11:36 b6ee οἱ Ἰουδαῖοι 1 See how you translated **the Jews** in [11:19](../11/19.md). 11:37 b3at rc://*/ta/man/translate/figs-rquestion οὐκ ἐδύνατο οὗτος, ὁ ἀνοίξας τοὺς ὀφθαλμοὺς τοῦ τυφλοῦ, ποιῆσαι ἵνα καὶ οὗτος μὴ ἀποθάνῃ? 1 Some of the Jews use the form of a question to express their surprise that Jesus did not heal Lazarus. This could mean: (1) they believed that Jesus loved Lazarus, but doubted his ability to heal him. “He opened the eyes of the blind man, but he was not able to keep this man from dying.” (2) they thought that Jesus did not really love Lazarus because he healed the blind man but not him. Alternate translation: “He could open the eyes of the blind man. So if he really loved this man, he surely would have healed him!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 11:37 a76u rc://*/ta/man/translate/figs-metonymy ὁ ἀνοίξας τοὺς ὀφθαλμοὺς τοῦ τυφλοῦ 1 See how you translated a similar phrase in [9:14](../09/14.md). Alternate translation: “who caused the blind man to see” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -11:38 e72n ἐμβριμώμενος ἐν ἑαυτῷ 1 See how you translated the similar phrase in [verse 33](../11/33.md). +11:38 e72n ἐμβριμώμενος ἐν ἑαυτῷ 1 See how you translated the similar phrase in [11:33](../11/33.md). 11:38 xu7k rc://*/ta/man/translate/writing-background ἦν δὲ σπήλαιον, καὶ λίθος ἐπέκειτο ἐπ’ αὐτῷ 1 John provides a brief break in the story to describe the tomb where the people had entombed Lazarus. Use the natural form in your language for expressing background information. Alternate translation: “The place Lazarus was entombed was a cave that had a stone laying against it.” (See: [[rc://*/ta/man/translate/writing-background]]) 11:39 hevw rc://*/ta/man/translate/figs-pastforfuture λέγει & λέγει 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 11:39 l2pd rc://*/ta/man/translate/translate-kinship ἡ ἀδελφὴ 1 **Martha** was Lazarus’ oldest **sister**. If your language uses different words for **sister** depending on birth order, use the word for a older or oldest **sister** here. Alternate translation: “the oldest sister” (See: [[rc://*/ta/man/translate/translate-kinship]]) @@ -1560,7 +1560,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 11:44 h203 rc://*/ta/man/translate/translate-unknown δεδεμένος τοὺς πόδας καὶ τὰς χεῖρας κειρίαις, καὶ ἡ ὄψις αὐτοῦ σουδαρίῳ περιεδέδετο 1 Wrapping a dead body in strips of **cloth** was the burial custom in this culture. See the discussion of this in the General Notes for this chapter. If your readers would not be familiar with such a custom, you could describe it more specifically, or you could use a general expression. Alternate translation: “his feet and hands having been bound with burial cloths, and his face having been wrapped with a burial cloth” or “his feet, hands, and face having been wrapped in clothes for burial” (See: [[rc://*/ta/man/translate/translate-unknown]]) 11:44 n5yj rc://*/ta/man/translate/figs-pastforfuture λέγει 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 11:45 rlf4 0 # General Information:\n\n[Verses 45–54] explain what happened after Jesus raised Lazarus from the dead. -11:45 ksi3 τῶν Ἰουδαίων 1 See how you translated this phrase in [verse 19](../11/19.md). +11:45 ksi3 τῶν Ἰουδαίων 1 See how you translated this phrase in [11:19](../11/19.md). 11:47 yl3k rc://*/ta/man/translate/figs-explicit Συνέδριον 1 The **Sanhedrin** is the name of the highest ruling council of the Jews. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “the Sanhedrin, their ruling council” (See: [[rc://*/ta/man/translate/figs-explicit]]) 11:47 y70t rc://*/ta/man/translate/translate-names Συνέδριον 1 **Sanhedrin** is the name of a governing body. (See: [[rc://*/ta/man/translate/translate-names]]) 11:47 z5e9 rc://*/ta/man/translate/figs-explicit τί ποιοῦμεν 1 It is implied here that the council members are talking about Jesus. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “What are we going to do about Jesus” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -1590,13 +1590,13 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 11:54 h5jk rc://*/ta/man/translate/figs-explicit κἀκεῖ ἔμεινεν μετὰ τῶν μαθητῶν 1 Jesus and his disciples **stayed** in Ephraim for a short period of time. If your language requires a length of time for **stayed**, you can use a general expression. Alternate translation: “There he stayed with the disciples for a time” (See: [[rc://*/ta/man/translate/figs-explicit]]) 11:55 qd5y ἀνέβησαν & εἰς Ἱεροσόλυμα 1 The phrase **went up** is used here because Jerusalem is at a higher elevation than the surrounding areas. See how you translated **went up** in [7:10](../07/10.md). 11:55 rsgm τῆς χώρας 1 Here, **country** could refer to: (1) an area of land. Alternate translation: “the area” or “the district” (2) the rural area outside cities where fewer people live. Alternate translation: “the countryside” or “the rural area” -11:56-57 a5kt rc://*/ta/man/translate/figs-events 0 # General Information:\n\nThe event in [verse 57](../11/57.md) occurs before the event in this verse. If this order might confuse your readers, you can combine these verses and put the text of [verse 57](../11/57.md) before the text of this verse. (See: [[rc://*/ta/man/translate/figs-events]]) +11:56-57 a5kt rc://*/ta/man/translate/figs-events 0 # General Information:\n\nThe event in [11:57](../11/57.md) occurs before the event in this verse. If this order might confuse your readers, you can combine these verses and put the text of [11:57](../11/57.md) before the text of this verse. (See: [[rc://*/ta/man/translate/figs-events]]) 11:56 kc75 rc://*/ta/man/translate/writing-pronouns ἐζήτουν & τὸν Ἰησοῦν 1 Here, **they** refers to the Jewish people who had traveled to Jerusalem before the Passover celebration, as described in the previous verse. If this use of **they** might be confusing in your language, you could express the meaning explicitly. Alternate translation: “the Jewish people who came to Jerusalem before the Passover celebration were looking for Jesus” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -11:56 y3xz rc://*/ta/man/translate/figs-synecdoche ἐν τῷ ἱερῷ 1 The people were standing in the courtyard of **the temple**. See how you translated **temple** in [verse 14](../08/14.md). (See: [[rc://*/ta/man/translate/figs-synecdoche]]) +11:56 y3xz rc://*/ta/man/translate/figs-synecdoche ἐν τῷ ἱερῷ 1 The people were standing in the courtyard of **the temple**. See how you translated **temple** in [8:14](../08/14.md). (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 11:56 i7en rc://*/ta/man/translate/figs-idiom τί δοκεῖ ὑμῖν 1 This is an idiom used to ask for someone’s opinion. If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “What is your opinion” (See: [[rc://*/ta/man/translate/figs-idiom]]) 11:56 p2wz rc://*/ta/man/translate/figs-rquestion ὅτι οὐ μὴ ἔλθῃ εἰς τὴν ἑορτήν? 1 The people are using a rhetorical question here to emphasize that they do not think Jesus will **come** to the **Passover** festival. The speakers here were wondering if Jesus would come to the festival since the Jewish leaders wanted to kill him. If you would not use a rhetorical question for this purpose in your language, you could translate these words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “He will certainly not come to the festival!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 11:56 x6im rc://*/ta/man/translate/figs-ellipsis ὅτι οὐ μὴ ἔλθῃ εἰς τὴν ἑορτήν? 1 The people are leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the previous sentence. Alternate translation: “Does it seem to you that he will come to the festival?” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) -11:57 glb6 rc://*/ta/man/translate/figs-events δὲ οἱ ἀρχιερεῖς 1 This event occurs before that of the previous verse. If this order might confuse your readers, you can combine these verses and put the text of this verse before the text of [verse 56](../11/56.md). Another option would be to clearly state that this verse refers to an earlier event. Alternate translation: “Earlier, the chief priests” (See: [[rc://*/ta/man/translate/figs-events]]) +11:57 glb6 rc://*/ta/man/translate/figs-events δὲ οἱ ἀρχιερεῖς 1 This event occurs before that of the previous verse. If this order might confuse your readers, you can combine these verses and put the text of this verse before the text of [11:56](../11/56.md). Another option would be to clearly state that this verse refers to an earlier event. Alternate translation: “Earlier, the chief priests” (See: [[rc://*/ta/man/translate/figs-events]]) 12:intro qzv4 0 # John 12 General Notes\n\n## Structure and Formatting\n\n1. Mary pours perfume on Jesus (12:1–11)\n2. Jesus enters Jerusalem (12:12–19)\n3. Some Greeks come to Jesus (12:20–26)\n4. Jesus predicts his death (12:27–36)\n5. John explains the Jews’ rejection of Jesus (12:37–43)\n6. Jesus says that he is God (12:44–50)\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 sections in [12:38](../12/38.md) and [40](../12/40.md), which are quotations from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Mary poured perfume on Jesus’ feet\n\nThe Jews would put oil on a person’s head to make that person feel welcome and comfortable. They would also put oil on a person’s body after the person had died but before they buried the body. However, they would never think to put oil on a person’s feet, because they thought that feet were dirty.\n\n### The donkey and the colt\n\nJesus rode into Jerusalem on an animal, which was a common practice for kings. The kings of Israel in the Old Testament rode on donkeys. So by riding on a donkey Jesus was showing that he was the king of Israel.\n\n### Glory\n\nScripture often speaks of God’s glory as a great, brilliant light. When people see this light, they are afraid. In [12:16](../12/16.md) John says that the glory of Jesus is his resurrection and possibly his return to heaven as well.\n\n## Important Figures of Speech in this Chapter\n\n### Light and darkness\n\nIn [12:35–36, 46](../12/35.md), Jesus uses an extended metaphor in which light represents what is true and good, and darkness represents what is false and evil. He applies that light metaphor to himself in order to show that he is the embodiment of God’s truth and goodness. (See: [[rc://*/tw/dict/bible/kt/righteous]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Paradox\n\nA paradox is a true statement that appears to describe something impossible. A paradox occurs in [12:25](../12/25.md): “He who loves his life will lose it; but he who hates his life in this world will keep it for eternal life.” But in [12:26](../12/26.md) Jesus explains what it means to keep one’s life for eternal life.\n\n### “Son of Man”\n\nJesus refers to himself as the “Son of Man” several times in this chapter. Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://*/tw/dict/bible/kt/sonofman]] and [[rc://*/ta/man/translate/figs-123person]]) 12:1 s1v2 rc://*/ta/man/translate/writing-newevent οὖν & πρὸ ἓξ ἡμερῶν τοῦ Πάσχα 1 John uses this phrase to mark the beginning of a new event. Use the natural form in your language for introducing a new event. Alternate translation: “Some time later, six days before the Passover” (See: [[rc://*/ta/man/translate/writing-newevent]]) 12:1 z1jp rc://*/ta/man/translate/figs-idiom ἤγειρεν ἐκ νεκρῶν 1 Here, **raised** is an idiom for causing someone who has died to become alive again. If it would be helpful in your language, you could express the meaning explicitly. Alternate translation: “had caused to live again” (See: [[rc://*/ta/man/translate/figs-idiom]]) @@ -1615,22 +1615,22 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 12:6 mgm8 rc://*/ta/man/translate/figs-nominaladj τῶν πτωχῶν 1 See how you translated **the poor** in the previous verse. (See: [[rc://*/ta/man/translate/figs-nominaladj]]) 12:6 qoun rc://*/ta/man/translate/figs-ellipsis ἀλλ’ ὅτι κλέπτης ἦν 1 John is leaving out some of the words that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the previous clause. Alternate translation: “but he said this because he was a thief” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 12:6 ol4t rc://*/ta/man/translate/figs-activepassive τὰ βαλλόμενα 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “what people gave him to put in it” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -12:7 z6s7 rc://*/ta/man/translate/figs-ellipsis ἄφες αὐτήν, ἵνα εἰς τὴν ἡμέραν τοῦ ἐνταφιασμοῦ μου, τηρήσῃ αὐτό 1 This could mean: (1) Jesus is stating the purpose for which Mary did not sell the perfume. In this case he would be leaving out some of the words that a sentence would need in many languages to be complete. This translation would require supplying those words from Judas’ objection in [verse 5](../12/05.md) and making a new sentence. Alternate translation: “Leave her alone. She did not sell this perfumed oil so that she might keep it for the day of my burial” (2) Jesus is giving the purpose for his command in the previous clause. In this case he would be implying that there was some leftover perfumed oil which Mary could later put on his dead body. Alternate translation: “Leave her alone so that she might keep it for the day of my burial” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) +12:7 z6s7 rc://*/ta/man/translate/figs-ellipsis ἄφες αὐτήν, ἵνα εἰς τὴν ἡμέραν τοῦ ἐνταφιασμοῦ μου, τηρήσῃ αὐτό 1 This could mean: (1) Jesus is stating the purpose for which Mary did not sell the perfume. In this case he would be leaving out some of the words that a sentence would need in many languages to be complete. This translation would require supplying those words from Judas’ objection in [12:5](../12/05.md) and making a new sentence. Alternate translation: “Leave her alone. She did not sell this perfumed oil so that she might keep it for the day of my burial” (2) Jesus is giving the purpose for his command in the previous clause. In this case he would be implying that there was some leftover perfumed oil which Mary could later put on his dead body. Alternate translation: “Leave her alone so that she might keep it for the day of my burial” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 12:7 dcn3 rc://*/ta/man/translate/figs-explicit ἄφες αὐτήν, ἵνα εἰς τὴν ἡμέραν τοῦ ἐνταφιασμοῦ μου, τηρήσῃ αὐτό 1 If Jesus is stating the reason why Mary had the perfume, then Jesus is implying that Mary’s actions can be understood as anticipating his death and **burial**. If it would be helpful to your readers, you could state this explicitly. You may need to add a new sentence. Alternate translation: “Leave her alone. She did not sell this perfumed oil so that she might keep it to prepare my body for burial, as she had just done” (See: [[rc://*/ta/man/translate/figs-explicit]]) 12:8 wo1a rc://*/ta/man/translate/figs-explicit τοὺς πτωχοὺς γὰρ πάντοτε ἔχετε μεθ’ ἑαυτῶν, ἐμὲ δὲ οὐ πάντοτε ἔχετε 1 Jesus’ statement in this verse implies that Mary acted properly by pouring the expensive perfume on him. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “She acted appropriately, because you always have the poor with you, but you do not always have me” (See: [[rc://*/ta/man/translate/figs-explicit]]) 12:8 r82p rc://*/ta/man/translate/figs-explicit τοὺς πτωχοὺς & πάντοτε ἔχετε μεθ’ ἑαυτῶν 1 Jesus implies that there will always be opportunities to help **the poor**. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “you always have the poor with you that you can help” (See: [[rc://*/ta/man/translate/figs-explicit]]) -12:8 b6lf rc://*/ta/man/translate/figs-nominaladj τοὺς πτωχοὺς 1 See how you translated **the poor** in the [verse 6](../12/06.md). (See: [[rc://*/ta/man/translate/figs-nominaladj]]) +12:8 b6lf rc://*/ta/man/translate/figs-nominaladj τοὺς πτωχοὺς 1 See how you translated **the poor** in the [12:6](../12/06.md). (See: [[rc://*/ta/man/translate/figs-nominaladj]]) 12:8 qctd rc://*/ta/man/translate/figs-you ἔχετε μεθ’ ἑαυτῶν & ἔχετε 1 In this verse every occurrence of **you** is plural and refers to the disciples and those who were with Jesus at the dinner. (See: [[rc://*/ta/man/translate/figs-you]]) 12:8 kn28 rc://*/ta/man/translate/figs-explicit ἐμὲ δὲ οὐ πάντοτε ἔχετε 1 Jesus implies that he will not always be with them, because he will die. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “but I will not always be here with you” (See: [[rc://*/ta/man/translate/figs-explicit]]) -12:9 qm36 rc://*/ta/man/translate/writing-background οὖν 1 **Then** is used here to mark a break in the main storyline. This break continues until the end of [verse 11](../12/11.md). In this verse John gives background information about a new group of people that has come to Bethany. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]]) +12:9 qm36 rc://*/ta/man/translate/writing-background οὖν 1 **Then** is used here to mark a break in the main storyline. This break continues until the end of [12:11](../12/11.md). In this verse John gives background information about a new group of people that has come to Bethany. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]]) 12:9 i6mn rc://*/ta/man/translate/grammar-collectivenouns ὁ ὄχλος πολὺς 1 See how you translated **crowd** in [5:13](../05/13.md). (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) 12:9 ycv6 rc://*/ta/man/translate/figs-synecdoche τῶν Ἰουδαίων 1 Here, **the Jews** refers to people from Judea. See the General Notes for this chapter. Alternate translation: “the Judeans” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 12:9 ilgp rc://*/ta/man/translate/figs-pastforfuture ἐστιν 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) -12:9 yokk rc://*/ta/man/translate/figs-idiom ἤγειρεν ἐκ νεκρῶν 1 See how you translated this phrase in [verse 1](../12/01.md). (See: [[rc://*/ta/man/translate/figs-idiom]]) +12:9 yokk rc://*/ta/man/translate/figs-idiom ἤγειρεν ἐκ νεκρῶν 1 See how you translated this phrase in [12:1](../12/01.md). (See: [[rc://*/ta/man/translate/figs-idiom]]) 12:10 nt9p ἐβουλεύσαντο 1 See how you translated **plotted** in [11:53](../11/53.md). 12:10 b9ri rc://*/ta/man/translate/figs-explicit καὶ τὸν Λάζαρον ἀποκτείνωσιν 1 Here, **also** implies that **the chief priests** want to kill **Lazarus** in addition to Jesus, whom they have already plotted to kill in [11:53](../11/53.md). If it would be helpful to your readers, you could state this explicitly. Alternate translation: “they might put Lazarus to death in addition to Jesus” (See: [[rc://*/ta/man/translate/figs-explicit]]) 12:11 kjk7 rc://*/ta/man/translate/figs-explicit δι’ αὐτὸν 1 This phrase implies that the fact that Lazarus was alive after he had been dead caused many **Jews** to believe in Jesus. If it would be helpful in your language, you could state this explicitly. Alternate translation: “because Lazarus was alive after having died” (See: [[rc://*/ta/man/translate/figs-explicit]]) -12:11 n6gl τῶν Ἰουδαίων 1 See how you translated this phrase in [verse 9](../12/09.md). +12:11 n6gl τῶν Ἰουδαίων 1 See how you translated this phrase in [12:9](../12/09.md). 12:11 ex1y rc://*/ta/man/translate/figs-explicit ὑπῆγον 1 Here, John uses **went away** to refer to the fact that **many of the Jews** stopped believing the teachings of the Jewish religious authorities and starting trusting Jesus instead. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “stopped listening to them” (See: [[rc://*/ta/man/translate/figs-explicit]]) 12:12 f1im 0 # General Information:\n\nJesus enters Jerusalem and the people honor him as a king of Israel. 12:12 w1c2 rc://*/ta/man/translate/writing-newevent τῇ ἐπαύριον 1 John uses this phrase to mark the beginning of a new event. Use the natural form in your language for introducing a new event. Alternate translation: “On the day after that happened,” (See: [[rc://*/ta/man/translate/writing-newevent]]) @@ -1654,7 +1654,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 12:16 w0hx rc://*/ta/man/translate/figs-activepassive ταῦτα ἦν ἐπ’ αὐτῷ γεγραμμένα 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the prophets have written these things about him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 12:17 nr1j rc://*/ta/man/translate/grammar-collectivenouns ὁ ὄχλος 1 See how you translated **crowd** in [5:13](../05/13.md). (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) 12:17 wyrv rc://*/ta/man/translate/figs-explicit ἐμαρτύρει & ὁ ὄχλος ὁ ὢν μετ’ αὐτοῦ 1 Here, **the crowd** refers to the group of Jews who had seen Jesus raise Lazarus from the dead at Bethany in Chapter 11. This is a different **crowd** than the crowd mentioned in the next verse. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “one crowd testified that they had been with him” (See: [[rc://*/ta/man/translate/figs-explicit]]) -12:17 cq7a ἤγειρεν αὐτὸν ἐκ νεκρῶν 1 See how you translated this phrase in [verse 1](../12/01.md). +12:17 cq7a ἤγειρεν αὐτὸν ἐκ νεκρῶν 1 See how you translated this phrase in [12:1](../12/01.md). 12:18 h0l2 rc://*/ta/man/translate/figs-explicit ὁ ὄχλος 1 Here, **the crowd** refers to a group of people who were coming out of Jerusalem to see Jesus as he came. This is a different **crowd** than the crowd mentioned in the previous verse. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “a second crowd” (See: [[rc://*/ta/man/translate/figs-explicit]]) 12:18 czmv rc://*/ta/man/translate/figs-explicit τοῦτο & τὸ σημεῖον 2 This phrase refers to Jesus raising Lazarus from the dead, an event that was mentioned in the previous verse. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “this sign, bringing a dead man back to life” (See: [[rc://*/ta/man/translate/figs-explicit]]) 12:18 v2nx τὸ σημεῖον 1 See how you translated **sign** in [2:11](../02/11.md). See also the discussion of signs in Part 3 of the General Introduction to the Gospel of John. Alternate translation: “significant miracle” @@ -1666,7 +1666,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 12:20 ehkd rc://*/ta/man/translate/figs-explicit Ἕλληνές 1 Here, the term **Greeks** refers to non-Jewish people who lived in the Roman Empire. It does not refer only to people from the country of Greece or to people who speak the Greek language. (See: [[rc://*/tw/dict/bible/names/greek]]) If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “Gentiles” or “non-Jews” (See: [[rc://*/ta/man/translate/figs-explicit]]) 12:20 ks5z rc://*/ta/man/translate/figs-explicit τῶν ἀναβαινόντων 1 The phrase **going up** is used specifically for the act of going to Jerusalem, which is a city at a higher elevation than the area around it. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “those going up to Jerusalem” (See: [[rc://*/ta/man/translate/figs-explicit]]) 12:20 i6nd rc://*/ta/man/translate/figs-ellipsis ἵνα προσκυνήσωσιν ἐν τῇ ἑορτῇ 1 John is leaving out a word that some languages would need in order a clause to be complete. If you language requires an object for the verb **worship**, you can supply it from the context. Alternate translation: “to worship God at the festival” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) -12:20 rbrb τῇ ἑορτῇ 1 This refers to the Jewish Passover **festival**. See how you translated this word in [verse 12](../12/12.md). +12:20 rbrb τῇ ἑορτῇ 1 This refers to the Jewish Passover **festival**. See how you translated this word in [12:12](../12/12.md). 12:21 lr8c rc://*/ta/man/translate/translate-names Βηθσαϊδὰ 1 See how you translated **Bethsaida** in [1:44](../01/44.md). (See: [[rc://*/ta/man/translate/translate-names]]) 12:21 rfff rc://*/ta/man/translate/writing-quotations ἠρώτων αὐτὸν λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “asked him by saying” (See: [[rc://*/ta/man/translate/writing-quotations]]) 12:21 c8qt κύριε 1 Speaking to **Philip**, the Greeks called him **Sir** in order to show respect or politeness. (See: [[rc://*/tw/dict/bible/kt/lord]]) @@ -1690,13 +1690,13 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 12:26 wx3m rc://*/ta/man/translate/guidelines-sonofgodprinciples ὁ Πατήρ 1 **Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) 12:27 ytv9 rc://*/ta/man/translate/figs-rquestion τί εἴπω, Πάτερ, σῶσόν με ἐκ τῆς ὥρας ταύτης? 1 Here Jesus uses a rhetorical question to emphasize what he will not do. Although Jesus desires to avoid crucifixion, he chooses to be obedient to God and let himself be killed. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “I will not say, ‘Father, save me from this hour!’” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 12:27 bx1j rc://*/ta/man/translate/guidelines-sonofgodprinciples Πάτερ 1 **Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) -12:27 hmv9 rc://*/ta/man/translate/figs-metonymy τῆς ὥρας ταύτης & τὴν ὥραν ταύτην 1 In this verse **this hour** refers to the time when Jesus would suffer and die on the cross. See how you translated **hour** in [verse 23](../12/23.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) +12:27 hmv9 rc://*/ta/man/translate/figs-metonymy τῆς ὥρας ταύτης & τὴν ὥραν ταύτην 1 In this verse **this hour** refers to the time when Jesus would suffer and die on the cross. See how you translated **hour** in [12:23](../12/23.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) 12:27 ktpa rc://*/ta/man/translate/figs-explicit διὰ τοῦτο 1 Here, **this reason** refers to Jesus’ suffering and death on the cross. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “in order to suffer and die,” or (See: [[rc://*/ta/man/translate/figs-explicit]]) 12:28 t69i rc://*/ta/man/translate/guidelines-sonofgodprinciples Πάτερ 1 **Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) 12:28 v2fk rc://*/ta/man/translate/figs-metonymy δόξασόν σου τὸ ὄνομα & καὶ ἐδόξασα & δοξάσω 1 In this verse, **name** and **it** refer to God himself. If this would confuse your readers, you could express the meaning plainly. Alternate translation: “glorify yourself … I have both glorified myself … I will glorify myself”(See: [[rc://*/ta/man/translate/figs-metonymy]]) 12:28 r6qk rc://*/ta/man/translate/figs-metaphor ἦλθεν & φωνὴ ἐκ τοῦ οὐρανοῦ 1 Here John refers to the sound of God’s **voice** as if it were an object that **came from heaven**. If this would confuse your readers, you could express the meaning plainly. Alternate translation: “God spoke from heaven” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 12:29 dnsk rc://*/ta/man/translate/grammar-collectivenouns ὁ & ὄχλος 1 See how you translated **crowd** in [5:13](../05/13.md). (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) -12:30 kd86 rc://*/ta/man/translate/figs-metonymy οὐ & ἡ φωνὴ αὕτη γέγονεν 1 Here, Jesus refers to the sound of God’s **voice** as if it were an object that came down from heaven (see [verse 28](../12/28.md)). If this would confuse your readers, you could express the meaning plainly. Alternate translation: “God did not speak this” (See: [[rc://*/ta/man/translate/figs-metonymy]]) +12:30 kd86 rc://*/ta/man/translate/figs-metonymy οὐ & ἡ φωνὴ αὕτη γέγονεν 1 Here, Jesus refers to the sound of God’s **voice** as if it were an object that came down from heaven (see [12:28](../12/28.md)). If this would confuse your readers, you could express the meaning plainly. Alternate translation: “God did not speak this” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 12:31 hlcg rc://*/ta/man/translate/figs-abstractnouns νῦν κρίσις ἐστὶν τοῦ κόσμου τούτου 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: “Now God will judge this world”(See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 12:31 fc6r rc://*/ta/man/translate/figs-metonymy τοῦ κόσμου τούτου 1 Here, **this world** is used to refer to all the people in the **world**. See how you translated **world** in [1:29](../01/29.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) 12:31 pv51 rc://*/ta/man/translate/figs-explicit νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω 1 Here, **ruler of this world** refers to Satan. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “Now Satan will be thrown out”(See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -1704,7 +1704,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 12:32 a7tc rc://*/ta/man/translate/figs-activepassive ὑψωθῶ ἐκ τῆς γῆς 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “people lift me up from the earth” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 12:32 ms6n rc://*/ta/man/translate/figs-explicit ἐὰν ὑψωθῶ ἐκ τῆς γῆς 1 Here, **lifted up from the earth** could refer to: (1) Jesus’ crucifixion only, in which case **earth** would refer to the ground. Alternate translation: “if I am lifted up from the ground on a cross” (2) Jesus’ crucifixion and return to heaven, in which case **earth** refers to both the ground and the planet. See the discussion about double meaning in the Part 3 of the Introduction to the Gospel of John. Alternate translation: “if I am lifted up from the earth on a cross and then up to heaven” (See: [[rc://*/ta/man/translate/figs-explicit]]) 12:32 n7i6 πάντας ἑλκύσω πρὸς ἐμαυτόν 1 See how you translated “draws” in [6:44](../06/44.md). Alternate translation: “will pull everyone to myself” -12:32 f45r rc://*/ta/man/translate/figs-hyperbole πάντας ἑλκύσω πρὸς ἐμαυτόν 1 Here, **everyone** is an exaggeration that Jesus uses to refer to all people groups, both Jews and non-Jews. The context of non-Jewish people coming to see Jesus in [verse 20](../12/20.md) suggests this meaning. This clause does not mean that every individual person will believe in Jesus. If this would confuse your readers, you could express the meaning explicitly. Alternate translation: “will draw people from both Jews and non-Jews” or “will draw people, all people, Jews and non-Jews alike” (See: [[rc://*/ta/man/translate/figs-hyperbole]]) +12:32 f45r rc://*/ta/man/translate/figs-hyperbole πάντας ἑλκύσω πρὸς ἐμαυτόν 1 Here, **everyone** is an exaggeration that Jesus uses to refer to all people groups, both Jews and non-Jews. The context of non-Jewish people coming to see Jesus in [12:20](../12/20.md) suggests this meaning. This clause does not mean that every individual person will believe in Jesus. If this would confuse your readers, you could express the meaning explicitly. Alternate translation: “will draw people from both Jews and non-Jews” or “will draw people, all people, Jews and non-Jews alike” (See: [[rc://*/ta/man/translate/figs-hyperbole]]) 12:33 b1zu rc://*/ta/man/translate/writing-background 0 # General Information:\n\nIn this verse John explains the meaning of what Jesus said in the previous verse. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]]) 12:34 swpp rc://*/ta/man/translate/grammar-collectivenouns ὁ ὄχλος 1 See how you translated **crowd** in [5:13](../05/13.md). (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) 12:34 su0r rc://*/ta/man/translate/figs-synecdoche τοῦ νόμου 1 The crowd is using the name of the first part of the Hebrew Scriptures, the law, to represent the entire Hebrew Scriptures in general. See how you translated this use of **the law** in [10:34](../10/34.md). Alternate translation: “the Scriptures” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) @@ -1752,7 +1752,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 12:45 s6xx rc://*/ta/man/translate/figs-explicit τὸν πέμψαντά με 1 Here, **the one having sent me** refers to God. See how you translated this phrase in the previous verse. (See: [[rc://*/ta/man/translate/figs-explicit]]) 12:46 wib3 rc://*/ta/man/translate/figs-metaphor ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα 1 Here Jesus uses **light** to refer to himself. See how you translated **light** in [8:12](../08/12). Alternate translation: “I have come as the one who reveals God’s truth and goodness to the world” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 12:46 nggy rc://*/ta/man/translate/figs-metonymy εἰς τὸν κόσμον 1 Here, **world** refers to the people who live in it. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “to the people living in the world” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -12:46 i31g rc://*/ta/man/translate/figs-metaphor ἐν τῇ σκοτίᾳ μὴ μείνῃ 1 Here Jesus uses **darkness** to refer to what is false and evil. See how you translated **darkness** in [verse 35](../12/35.md) and also see the discussion of **light** and **darkness** in the General Notes for Chapter 1. Alternate translation: “might not remain in sin and evil” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +12:46 i31g rc://*/ta/man/translate/figs-metaphor ἐν τῇ σκοτίᾳ μὴ μείνῃ 1 Here Jesus uses **darkness** to refer to what is false and evil. See how you translated **darkness** in [12:35](../12/35.md) and also see the discussion of **light** and **darkness** in the General Notes for Chapter 1. Alternate translation: “might not remain in sin and evil” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 12:47 vehn rc://*/ta/man/translate/figs-metonymy μου & τῶν ῥημάτων 1 Here, **words** refers to the message or teachings of Jesus. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “my message” or “what I say” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 12:47 xlyd rc://*/ta/man/translate/figs-explicit καὶ μὴ φυλάξῃ 1 Here, **keep** means to obey. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “but does not obey them” (See: [[rc://*/ta/man/translate/figs-explicit]]) 12:47 xvq6 rc://*/ta/man/translate/figs-explicit ἐγὼ οὐ κρίνω αὐτόν & ἵνα κρίνω τὸν κόσμον 1 In this verse, the word **judge** implies condemnation. Jesus did not come to condemn people to be eternally punished in hell. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “I do not condemn him … so that I might condemn the world” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -1828,15 +1828,15 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 13:23 z8ze rc://*/ta/man/translate/translate-unknown ἀνακείμενος 1 During Jesus’ time, people would often eat meals while lying on their sides on low couches next to a table. If your readers would not be familiar with this meal practice, you could use a general expression for sitting to have a meal. Alternate translation: “seated at the table” (See: [[rc://*/ta/man/translate/translate-unknown]]) 13:23 p2ee rc://*/ta/man/translate/figs-explicit ἐν τῷ κόλπῳ τοῦ Ἰησοῦ 1 In Jesus’ culture, lying with one’s head **against** the side of another person when having a meal was considered to be a sign that the two people had a very close friendship. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “closely beside Jesus as a close friend” (See: [[rc://*/ta/man/translate/figs-explicit]]) 13:24 eido rc://*/ta/man/translate/figs-explicit τούτῳ 1 Here, **this one** refers to John, who calls himself the disciple “whom Jesus loved” in the previous verse. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “to the disciple whom Jesus loved” or “to me” (See: [[rc://*/ta/man/translate/figs-explicit]]) -13:25 iqcj rc://*/ta/man/translate/figs-explicit ἐκεῖνος & λέγει 1 Here, **that one** refers to John, who calls himself the disciple “whom Jesus loved” in [verse 23](../13/23.md). If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “that disciple whom Jesus loved says” or “I say” (See: [[rc://*/ta/man/translate/figs-explicit]]) -13:25 kqza rc://*/ta/man/translate/figs-explicit λέγει 1 [Verse 28](../13/28.md) indicates that the disciples did not know why Jesus spoke to Judas in the way he did. This means that they must not have heard the conversation in this verse and the next, because John and Jesus were speaking quietly. If it would be more natural in your language, you could state this explicitly. Alternate translation: “said in a quite voice” (See: [[rc://*/ta/man/translate/figs-explicit]]) +13:25 iqcj rc://*/ta/man/translate/figs-explicit ἐκεῖνος & λέγει 1 Here, **that one** refers to John, who calls himself the disciple “whom Jesus loved” in [13:23](../13/23.md). If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “that disciple whom Jesus loved says” or “I say” (See: [[rc://*/ta/man/translate/figs-explicit]]) +13:25 kqza rc://*/ta/man/translate/figs-explicit λέγει 1 [13:28](../13/28.md) indicates that the disciples did not know why Jesus spoke to Judas in the way he did. This means that they must not have heard the conversation in this verse and the next, because John and Jesus were speaking quietly. If it would be more natural in your language, you could state this explicitly. Alternate translation: “said in a quite voice” (See: [[rc://*/ta/man/translate/figs-explicit]]) 13:25 b22k rc://*/ta/man/translate/figs-pastforfuture λέγει 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 13:26 qpj8 rc://*/ta/man/translate/translate-names Ἰούδᾳ Σίμωνος Ἰσκαριώτη 1 See how you translated this phrase in [6:71](../06/71.md). (See: [[rc://*/ta/man/translate/translate-names]]) 13:27 r8lk rc://*/ta/man/translate/figs-ellipsis καὶ μετὰ τὸ ψωμίον 1 John is leaving out some of the words that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “And after Judas took the bread” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 13:27 xk39 rc://*/ta/man/translate/figs-idiom τότε εἰσῆλθεν εἰς ἐκεῖνον ὁ Σατανᾶς 1 Here, **entered into** is an idiom that means that **Satan** took control of Judas. If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “Satan then started to command Judas” (See: [[rc://*/ta/man/translate/figs-idiom]]) 13:27 agd7 rc://*/ta/man/translate/figs-pastforfuture λέγει 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 13:28 r37z rc://*/ta/man/translate/writing-background 0 In [verses 28–29](../13/28.md) John interrupts the main storyline in order to provide background information about the disciples’ confusion. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]]) -13:28 fl66 rc://*/ta/man/translate/figs-explicit τῶν ἀνακειμένων 1 See how you translated **reclining to eat** in [verse 23](../13/23.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) +13:28 fl66 rc://*/ta/man/translate/figs-explicit τῶν ἀνακειμένων 1 See how you translated **reclining to eat** in [13:23](../13/23.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 13:29 yagv rc://*/ta/man/translate/figs-pastforfuture λέγει 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 13:29 p66v rc://*/ta/man/translate/figs-explicit ἑορτήν 1 Here, **festival** refers to the Jewish Passover festival. See how you translated this word in [12:12](../12/12.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 13:29 rv4z rc://*/ta/man/translate/figs-quotations τοῖς πτωχοῖς ἵνα τι δῷ 1 If it would be more natural in your language, you could express this as a direct quotation. Alternate translation: “Give something to the poor” (See: [[rc://*/ta/man/translate/figs-quotations]]) @@ -1874,7 +1874,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 14:2 v9px rc://*/ta/man/translate/guidelines-sonofgodprinciples Πατρός 1 **Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) 14:2 n3wl εἰ δὲ μή, εἶπον ἂν ὑμῖν, ὅτι πορεύομαι ἑτοιμάσαι τόπον ὑμῖν 1 The word translated **for** could also be translated “that,” in which case this sentence would be a question instead of a statement. With either interpretation the point of the sentence is the same: Jesus is emphasizing that what he has just said in the previous sentence is true. He is going to heaven **to prepare a place for** his people. Alternate translation: “But if not, would I have told you that I am going to prepare a place for you?” 14:3 sadi rc://*/ta/man/translate/grammar-connect-condition-fact ἐὰν πορευθῶ 1 Jesus is speaking as if this were a hypothetical possibility, but he knows that it will actually take place. If your language does not state something as a condition if it is certain or true, and if your readers might think that what Jesus is saying is not certain, then you could translate his words as an affirmative statement. Alternate translation: “when I go” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) -14:4 ir1d rc://*/ta/man/translate/figs-extrainfo τὴν ὁδόν 1 Here Jesus uses **the way**. This could refer to: (1) himself as the means by which people can go to God in heaven, which is clearly the meaning for **the way** in [verse 6](../14/06.md). (2) a manner of life that will eventually lead someone to be with God in heaven. Since the disciples did not understand this when Jesus said it, you do not need to explain its meaning further here. (See: [[rc://*/ta/man/translate/figs-extrainfo]]) +14:4 ir1d rc://*/ta/man/translate/figs-extrainfo τὴν ὁδόν 1 Here Jesus uses **the way**. This could refer to: (1) himself as the means by which people can go to God in heaven, which is clearly the meaning for **the way** in [14:6](../14/06.md). (2) a manner of life that will eventually lead someone to be with God in heaven. Since the disciples did not understand this when Jesus said it, you do not need to explain its meaning further here. (See: [[rc://*/ta/man/translate/figs-extrainfo]]) 14:5 o21d rc://*/ta/man/translate/figs-pastforfuture λέγει 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 14:5 j2go rc://*/ta/man/translate/figs-rquestion πῶς δυνάμεθα τὴν ὁδὸν εἰδέναι? 1 Thomas is using a rhetorical question here to emphasize the truth of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “We surely do not know the way!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 14:6 jdwf rc://*/ta/man/translate/figs-pastforfuture λέγει 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) @@ -1919,7 +1919,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 14:17 clz3 rc://*/ta/man/translate/figs-explicit ἐν ὑμῖν ἔσται 1 Jesus uses the future tense **will** to indicate that the Holy **Spirit** would be inside Jesus’ disciples at a future point in time. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “will be in you at a future time” (See: [[rc://*/ta/man/translate/figs-explicit]]) 14:18 hy8v rc://*/ta/man/translate/figs-metaphor οὐκ ἀφήσω ὑμᾶς ὀρφανούς 1 Jesus uses **orphans** to refer to people who have no one to care for them. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “I will not leave you with no one to care for you” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 14:18 k5bs rc://*/ta/man/translate/figs-pastforfuture ἔρχομαι 1 Here Jesus uses the present tense **I am coming** to refer to something that will happen in the near future. If it would not be natural to do that in your language, you could use the future tense in your translation. Alternate translation: “I will come” (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) -14:19 r5q8 rc://*/ta/man/translate/figs-metonymy ὁ κόσμος 1 See how you translated **the world** in [verse 17](../14/17.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) +14:19 r5q8 rc://*/ta/man/translate/figs-metonymy ὁ κόσμος 1 See how you translated **the world** in [14:17](../14/17.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) 14:19 yjsl rc://*/ta/man/translate/figs-explicit ὅτι ἐγὼ ζῶ, καὶ ὑμεῖς ζήσεσθε 1 In this verse, Jesus uses **live** to refer to living forever after one’s resurrection. Because Jesus will live forever after his death and resurrection, so too will his disciples life forever after they die and are resurrected. If this would confuse your readers, you could express the meaning explicitly. Alternate translation: “Because I live forever, you will also life forever” (See: [[rc://*/ta/man/translate/figs-explicit]]) 14:19 cil5 rc://*/ta/man/translate/figs-pastforfuture ὅτι ἐγὼ ζῶ 1 Here Jesus uses the present tense **I live** to refer to when he comes back to life after his death. If it would not be natural to do that in your language, you could use the future tense in your translation. Alternate translation: “Because I will live” (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 14:20 ckki rc://*/ta/man/translate/figs-explicit ἐν ἐκείνῃ τῇ ἡμέρᾳ 1 **On that day** here refers to the time that Jesus’ disciples would see him again after his resurrection. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “When you see me again” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -1927,10 +1927,10 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 14:20 he2a rc://*/ta/man/translate/guidelines-sonofgodprinciples Πατρί μου 1 **Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) 14:20 ht8z rc://*/ta/man/translate/figs-doublet ὑμεῖς ἐν ἐμοὶ, κἀγὼ ἐν ὑμῖν 1 These two phrases mean basically the same thing. The repetition is used to emphasize the unity between Jesus and his disciples. If your language does not use repetition in this way, you could combine these phrases. Alternate translation: “you and I are just like one person” (See: [[rc://*/ta/man/translate/figs-doublet]]) 14:21 rw8n rc://*/ta/man/translate/figs-metaphor ὁ ἔχων τὰς ἐντολάς μου 1 Jesus speaks of **commandments** as if they were an object that someone could possess. If your readers would not speak of knowing **commandments** in this way, you could express the meaning plainly. Alternative translation, “The one knowing my commandments” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -14:21 x8m8 rc://*/ta/man/translate/figs-explicit τηρῶν αὐτὰς 1 Here, **keeping** means obeying. See how you translated this word in [verse 15](../14/15.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) +14:21 x8m8 rc://*/ta/man/translate/figs-explicit τηρῶν αὐτὰς 1 Here, **keeping** means obeying. See how you translated this word in [14:15](../14/15.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 14:21 gjl8 rc://*/ta/man/translate/figs-activepassive ὁ δὲ ἀγαπῶν με, ἀγαπηθήσεται ὑπὸ τοῦ Πατρός μου 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “and my Father will love the one loving me” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 14:21 qsu7 rc://*/ta/man/translate/guidelines-sonofgodprinciples Πατρός μου 1 **Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) -14:21 jd80 rc://*/ta/man/translate/figs-explicit ἐμφανίσω αὐτῷ ἐμαυτόν 1 This could mean: (1) Jesus will reveal himself to his disciples after his resurrection, as also stated in [verse 19](../14/19.md). Alternate translation: “I will show myself to him after I live again” (2) Jesus will reveal his character to the minds of anyone who loves and obeys him, as suggested by his statement in [verse 23](../14/23.md). Alternate translation: “I will reveal to him what I am like” (3) Jesus will both reveal himself to his disciples after his resurrection and reveal his character to everyone who loves and obeys him. Alternate translation: “I will reveal myself to him after I live again and will reveal what I am like” (See: [[rc://*/ta/man/translate/figs-explicit]]) +14:21 jd80 rc://*/ta/man/translate/figs-explicit ἐμφανίσω αὐτῷ ἐμαυτόν 1 This could mean: (1) Jesus will reveal himself to his disciples after his resurrection, as also stated in [14:19](../14/19.md). Alternate translation: “I will show myself to him after I live again” (2) Jesus will reveal his character to the minds of anyone who loves and obeys him, as suggested by his statement in [14:23](../14/23.md). Alternate translation: “I will reveal to him what I am like” (3) Jesus will both reveal himself to his disciples after his resurrection and reveal his character to everyone who loves and obeys him. Alternate translation: “I will reveal myself to him after I live again and will reveal what I am like” (See: [[rc://*/ta/man/translate/figs-explicit]]) 14:22 r22b rc://*/ta/man/translate/translate-names Ἰούδας, οὐχ ὁ Ἰσκαριώτης 1 Here, **Judas** is the name of a man who was another disciple of Jesus. He was not the other disciple named **Judas** who was from the village of Kerioth and betrayed Jesus. (See: [[rc://*/ta/man/translate/translate-names]]) 14:22 qet7 rc://*/ta/man/translate/figs-pastforfuture λέγει 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 14:22 a7aa rc://*/ta/man/translate/figs-explicit τί γέγονεν, ὅτι ἡμῖν μέλλεις ἐμφανίζειν σεαυτὸν 1 **Judas** uses the expression **what has happened** to express his confusion about what Jesus said in the previous verse. The Jewish people were expecting the Messiah to come and reveal himself to the whole **world**, but Jesus said he would only show himself to his disciples. Therefore, **Judas** thinks something has caused Jesus to act differently than he had expected. If this would confuse your readers, you could express the meaning explicitly. Alternate translation: “what is causing you to only show yourself to us” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -1947,7 +1947,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 14:24 az71 rc://*/ta/man/translate/figs-explicit τοῦ πέμψαντός με Πατρός 1 Here this phrase refers to God. See how you translated this phrase3 in [5:23](../05/23.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 14:24 jhdc rc://*/ta/man/translate/guidelines-sonofgodprinciples τοῦ & Πατρός 1 **Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) 14:26 lbgf rc://*/ta/man/translate/figs-infostructure ὁ δὲ Παράκλητος, τὸ Πνεῦμα τὸ Ἅγιον, ὃ πέμψει ὁ Πατὴρ ἐν τῷ ὀνόματί μου, ἐκεῖνος ὑμᾶς διδάξει πάντα, καὶ ὑπομνήσει ὑμᾶς πάντα ἃ εἶπον ὑμῖν. 1 If it would be more natural in your language, you could change the order of the phrases in this verse. Alternate translation: “Now the Helper will teach you everything, and he will remind you of everything that I said to you. He is the Holy Spirit, whom the Father will send in my name.” (See: [[rc://*/ta/man/translate/figs-infostructure]]) -14:26 n7ez ὁ & Παράκλητος 1 See how you translated **the Helper** in [verse 16](../14/16.md). +14:26 n7ez ὁ & Παράκλητος 1 See how you translated **the Helper** in [14:16](../14/16.md). 14:26 hk8n rc://*/ta/man/translate/guidelines-sonofgodprinciples Πατὴρ 1 **Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) 14:26 jjhy rc://*/ta/man/translate/figs-idiom ἐν τῷ ὀνόματί μου 1 Here, **in my name** could mean: (1) as the representative of Jesus or in place of Jesus. Alternate translation: “as my representative” or “in place of me” (2) with the authority of Jesus. Alternate translation: “with my authority” (See: [[rc://*/ta/man/translate/figs-idiom]]) 14:26 ig83 rc://*/ta/man/translate/figs-hyperbole πάντα 1 Here, **everything** is an exaggeration that Jesus uses for emphasis. He means that the **Holy Spirit** would teach the disciples all that they needed to know about what he had taught them. If this would confuse your readers, you could express the plain meaning. Alternate translation: “everything that you need to know about what I have said” (See: [[rc://*/ta/man/translate/figs-hyperbole]]) @@ -1955,8 +1955,8 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 14:27 fb4o rc://*/ta/man/translate/figs-metaphor εἰρήνην ἀφίημι ὑμῖν 1 Jesus speaks of **peace** as if it were an object that he could **leave** with someone. If this would confuse your readers, you could use a different expression. Alternate translation: “You will feel peace after I leave” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 14:27 jve8 rc://*/ta/man/translate/figs-ellipsis οὐ καθὼς ὁ κόσμος δίδωσιν, ἐγὼ δίδωμι ὑμῖν 1 Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the previous sentence. Alternate translation: “I do not give to you peace as the world gives peace” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 14:27 i7gm rc://*/ta/man/translate/figs-explicit οὐ καθὼς ὁ κόσμος δίδωσιν, ἐγὼ δίδωμι ὑμῖν 1 Here, **as the world gives** could mean: (1) the manner in which **the world gives** **peace**. Alternate translation: “I do not give to you in the manner that the world gives” (2) the type of **peace** that **the world gives**. Alternate translation: “I do not give to you the kind of peace that the world gives” (See: [[rc://*/ta/man/translate/figs-explicit]]) -14:27 nx8a rc://*/ta/man/translate/figs-metonymy κόσμος 1 See how you translated the **world** in [verse 17](../14/17.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) -14:27 m6qq rc://*/ta/man/translate/figs-metaphor μὴ ταρασσέσθω ὑμῶν ἡ καρδία 1 See how you translated this clause in [verse 1](../14/01.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) +14:27 nx8a rc://*/ta/man/translate/figs-metonymy κόσμος 1 See how you translated the **world** in [14:17](../14/17.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) +14:27 m6qq rc://*/ta/man/translate/figs-metaphor μὴ ταρασσέσθω ὑμῶν ἡ καρδία 1 See how you translated this clause in [14:1](../14/01.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 14:28 s8bx rc://*/ta/man/translate/figs-quotesinquotes ἐγὼ εἶπον ὑμῖν, ὑπάγω καὶ ἔρχομαι πρὸς ὑμᾶς 1 If the direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “I said to you that I am going away, and I will come back to you” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]]) 14:28 ayiy rc://*/ta/man/translate/grammar-connect-condition-contrary εἰ ἠγαπᾶτέ με, ἐχάρητε ἄν 1 Jesus is making a conditional statement that sounds hypothetical, but he knows that the condition is not true. Jesus knows that at this point his disciples don’t truly love him in the way that they should. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “If you loved me, but you don’t, you would be glad, but your aren’t” (See: [[rc://*/ta/man/translate/grammar-connect-condition-contrary]]) 14:28 s3t3 rc://*/ta/man/translate/figs-explicit πορεύομαι πρὸς τὸν Πατέρα 1 Here Jesus implies that he will return to his **Father**. Alternate translation: “I am going back to the Father” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -1966,7 +1966,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 14:30 ah3s rc://*/ta/man/translate/figs-explicit ὁ τοῦ κόσμου ἄρχων 1 Here, **the ruler of this world** refers to Satan. See how you translated this phrase in [12:31](../12/31.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 14:30 ea6m rc://*/ta/man/translate/figs-explicit ἐν ἐμοὶ οὐκ ἔχει οὐδέν 1 Here, **has nothing in me** means that Satan has no control over Jesus and cannot make him do anything. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “he is not able to control me” (See: [[rc://*/ta/man/translate/figs-explicit]]) 14:31 n3et rc://*/ta/man/translate/grammar-connect-logic-goal ἀλλ’ ἵνα γνῷ ὁ κόσμος, ὅτι ἀγαπῶ τὸν Πατέρα, καὶ καθὼς ἐνετείλατο μοι ὁ Πατὴρ, οὕτως ποιῶ 1 Here, **so that** introduces a purpose clause. The first event that is done to accomplish this purpose could be: (1) a phrase Jesus left out that can be supplied from the context of the previous verses. Alternate translation: “but the ruler of this world is coming so that the world might know that I love the Father, and just as the Father commanded me, thus I do” or “but these things will happen so that the world might know that I love the Father, and just as the Father commanded me, thus I do” (2) what is stated later in the sentence, in which case the order of the clauses must be changed. Alternate translation: “but just as the Father commanded me, thus I do so that the world might know that I love the Father” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]]) -14:31 jhq1 rc://*/ta/man/translate/figs-metonymy ὁ κόσμος 1 See how you translated **the world** in [verse 17](../14/17.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) +14:31 jhq1 rc://*/ta/man/translate/figs-metonymy ὁ κόσμος 1 See how you translated **the world** in [14:17](../14/17.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) 14:31 r9ub rc://*/ta/man/translate/guidelines-sonofgodprinciples τὸν Πατέρα & ὁ Πατὴρ 1 **Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) 15:intro k9jd 0 # John 15 General Notes\n\n## Structure and Formatting\n\n1. Jesus says he is the vine (15:1–8)\n2. Jesus commands his disciples to love each other (15:9–17)\n3. Jesus promises that his disciples will be persecuted (15:18–16:4)\n\n## Special Concepts in this Chapter\n\n### Vine\n\nJesus used the vine as a metaphor for himself. The vine of the grape plant takes water and minerals from the ground and gives them to the leaves and grapes that are on the branches. Without the vine, the branches, grapes, and leaves die. He wanted his followers to know that unless they loved and obeyed him, they would be unable to do anything that pleased God. (See: [[rc://*/tw/dict/bible/other/vine]], [[rc://*/tw/dict/bible/other/grape]], and [[rc://*/ta/man/translate/figs-metaphor]])\n\n### “Remain in me”\n\nJesus uses the word “remain” as a metaphor. He is speaking of a believer being spiritually joined to someone else as if the person “remained” in the other person. Christians are said to “remain” in Christ. The Son is said to “remain” in believers. Many translators will find it impossible to represent these ideas in their languages in exactly the same way. In ([15:7](../15/07.md)), the UST expresses this idea of “my words remain in you” as “obey what I have taught you.” Translators may find it possible to use this translation as a model. 15:1 aws2 Connecting Statement: 0 # Connecting Statement:\n\nThe part of the story from the previous chapter continues. Jesus continues to speak to his disciples either at the end of their evening meal or after they have finished that meal and are walking to Gethsemane. It is unclear whether or not they left immediately after Jesus said “Let us go from here,” at the end of the previous chapter ([John 14:31](../14/31.md)). @@ -1982,14 +1982,14 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 15:3 ls0g rc://*/ta/man/translate/figs-metonymy τὸν λόγον 1 Here, **word** refers to the message or teachings of Jesus. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the message” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 15:3 l5zz rc://*/ta/man/translate/figs-you ὑμεῖς & ὑμῖν 1 The words **You** and **you** in this verse are plural and refer to the disciples of Jesus. (See: [[rc://*/ta/man/translate/figs-you]]) 15:4 qvv9 rc://*/ta/man/translate/figs-explicit μείνατε ἐν ἐμοί, κἀγὼ ἐν ὑμῖν & ἐν ἐμοὶ μένητε 1 See how you translated a similar phrase in [6:56](../06/56.md). See also the discussion of **Remain in me** in the General Notes for this chapter. (See: [[rc://*/ta/man/translate/figs-explicit]]) -15:5 mw4t rc://*/ta/man/translate/figs-metaphor ἐγώ εἰμι ἡ ἄμπελος; ὑμεῖς τὰ κλήματα 1 See how you translated **vine** in [verse 1](../15/01.md) and “branch” in [verse 2](../15/02.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) +15:5 mw4t rc://*/ta/man/translate/figs-metaphor ἐγώ εἰμι ἡ ἄμπελος; ὑμεῖς τὰ κλήματα 1 See how you translated **vine** in [15:1](../15/01.md) and “branch” in [15:2](../15/02.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 15:5 r4di rc://*/ta/man/translate/figs-explicit ὁ μένων ἐν ἐμοὶ κἀγὼ ἐν αὐτῷ 1 See how you translated this similar expression in the previous verse. (See: [[rc://*/ta/man/translate/figs-explicit]]) -15:5 hzh4 rc://*/ta/man/translate/figs-metaphor οὗτος φέρει καρπὸν πολύν 1 See how you translated **bears fruit** in [verse 2](../15/02.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) +15:5 hzh4 rc://*/ta/man/translate/figs-metaphor οὗτος φέρει καρπὸν πολύν 1 See how you translated **bears fruit** in [15:2](../15/02.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 15:5 b1qd rc://*/ta/man/translate/figs-explicit ποιεῖν οὐδέν 1 Here Jesus uses **do nothing** to refer to doing **nothing** that pleases God. It does not refer to doing **nothing** at all. If this would confuse your readers, you could express the meaning explicitly. Alternate translation: “do nothing that pleases God” or “do nothing acceptable to God” (See: [[rc://*/ta/man/translate/figs-explicit]]) 15:6 fgnm ἐὰν μή τις μένῃ ἐν ἐμοί, ἐβλήθη ἔξω ὡς τὸ κλῆμα καὶ ἐξηράνθη, καὶ συνάγουσιν αὐτὰ καὶ εἰς τὸ πῦρ βάλλουσιν, καὶ καίεται 1 In the middle of this verse, Jesus changes from referring to the **branch** in a singular form to a plural form. If this change would be confusing in your language, you could change the singular forms into plural forms. Alternate translation: “If people do not remain in me, they are thrown outside like branches and are dried up, and they gather them into the fire, and they are burned up” 15:6 d5mt rc://*/ta/man/translate/figs-explicit μένῃ ἐν ἐμοί 1 See how you translated **remain in me** in the previous two verses. (See: [[rc://*/ta/man/translate/figs-explicit]]) 15:6 h6cu rc://*/ta/man/translate/figs-activepassive ἐβλήθη ἔξω ὡς τὸ κλῆμα καὶ ἐξηράνθη 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the farmer throws him outside like a branch, and he dries up” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -15:6 k1tm rc://*/ta/man/translate/figs-metaphor τὸ κλῆμα 1 Jesus uses **branch** to refer to someone who claims to be Jesus’ disciple, but is not. See how you translated the similar use of **branch** in [verse 2](../15/02.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) +15:6 k1tm rc://*/ta/man/translate/figs-metaphor τὸ κλῆμα 1 Jesus uses **branch** to refer to someone who claims to be Jesus’ disciple, but is not. See how you translated the similar use of **branch** in [15:2](../15/02.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 15:6 ura6 rc://*/ta/man/translate/writing-pronouns καὶ συνάγουσιν αὐτὰ καὶ εἰς τὸ πῦρ βάλλουσιν, καὶ καίεται 1 The first **they** in this verse refers to an indefinite subject, but the second **they** refers to the object. If this would be confusing in your language, you could translate them differently. Alternate translation: “and some helpers gather them and throw them into the fire, and they are burned up” or “and someone gathers them and throws them into the fire, and those branches are burned up” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 15:6 e789 rc://*/ta/man/translate/figs-activepassive καίεται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the fire burns them up” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 15:7 knr4 rc://*/ta/man/translate/figs-explicit μείνητε ἐν ἐμοὶ 1 See how you translated **remain in me** in the previous three verses. (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -1999,7 +1999,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 15:8 pq2t rc://*/ta/man/translate/figs-pastforfuture ἐν τούτῳ ἐδοξάσθη ὁ Πατήρ μου 1 Jesus is using the past tense in order to refer to something that will happen in the future. He is doing this to show that the event will certainly happen. If this is confusing in your language, you could use the future tense. Alternate translation: “My Father will be glorified in this” (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 15:8 yq67 rc://*/ta/man/translate/figs-activepassive ἐν τούτῳ ἐδοξάσθη ὁ Πατήρ μου 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “You have glorifed my Father in this” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 15:8 z1ww rc://*/ta/man/translate/guidelines-sonofgodprinciples ὁ Πατήρ μου 1 **Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) -15:8 wpa6 rc://*/ta/man/translate/figs-metaphor καρπὸν πολὺν φέρητε 1 See how you translated a similar expression in [verse 5](../15/05.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) +15:8 wpa6 rc://*/ta/man/translate/figs-metaphor καρπὸν πολὺν φέρητε 1 See how you translated a similar expression in [15:5](../15/05.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 15:8 vtg5 γένησθε ἐμοὶ μαθηταί 1 Alternate translation: “show that you are my disciples” or “demonstrate that you are my disciples” 15:9 nf5v rc://*/ta/man/translate/guidelines-sonofgodprinciples ὁ Πατήρ 1 **Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) 15:9 d32z rc://*/ta/man/translate/figs-metaphor μείνατε ἐν τῇ ἀγάπῃ τῇ ἐμῇ 1 Jesus uses **Remain in** to refer to continuing in a certain state. Jesus is commanding his disciples to continue being in a close and loving relationship with him by obeying his commands. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “Continue having a loving relationship with me” or “Live in a way that enables you to continue experiencing my love” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -2057,7 +2057,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 16:2 xueq rc://*/ta/man/translate/grammar-connect-words-phrases ἵνα πᾶς ὁ ἀποκτείνας ὑμᾶς 1 Here, **for** could indicate: (1) time, as in the UST. (2) an explanation of to what **an hour** refers. Alternate translation: “that everyone who kills you wants” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 16:3 k4r6 rc://*/ta/man/translate/guidelines-sonofgodprinciples Πατέρα 1 **Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) 16:4 b8z1 rc://*/ta/man/translate/figs-explicit ταῦτα λελάληκα ὑμῖν 1 Here, **these things** refers to what Jesus has just said in [16:2–3](../16/02.md) regarding what the Jews will do to his disciples. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “I have told you that the Jews will persecute you” (See: [[rc://*/ta/man/translate/figs-explicit]]) -16:4 blb2 rc://*/ta/man/translate/figs-metonymy ὅταν ἔλθῃ ἡ ὥρα αὐτῶν 1 See how you translated **hour** in [verse 2](../16/02.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) +16:4 blb2 rc://*/ta/man/translate/figs-metonymy ὅταν ἔλθῃ ἡ ὥρα αὐτῶν 1 See how you translated **hour** in [16:2](../16/02.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) 16:4 dh5i rc://*/ta/man/translate/figs-metonymy ἐξ ἀρχῆς 1 See how you translated **beginning** in [15:27](../15/27.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) 16:5 gbpt rc://*/ta/man/translate/figs-explicit τὸν πέμψαντά με 1 Here, **the one having sent me** refers to God. See how you translated this phrase in [4:34](../04/34.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 16:5 c542 rc://*/ta/man/translate/figs-explicit καὶ οὐδεὶς ἐξ ὑμῶν ἐρωτᾷ 1 Here Jesus uses **and** to emphasize his surprise that they are not asking him where he is going, as they had done previously in [13:36](../13/36.md) and [14:5](../14/05.md). Use a natural form in your language to express this emphasis. Alternate translation: “but none of you are even asking” or “but how is it that none of you asks” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -2071,10 +2071,10 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 16:8 im9o rc://*/ta/man/translate/figs-abstractnouns περὶ ἁμαρτίας, καὶ περὶ δικαιοσύνης, καὶ περὶ κρίσεως 1 If your language does not use abstract nouns for the ideas of **sin**, **righteousness**, and **judgment**, you could express the same ideas in other ways. Alternate translation: “about what is sinful and about what is righteous and about the fact that God will judge them” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 16:8 gihm rc://*/ta/man/translate/figs-explicit περὶ δικαιοσύνης 1 Here, **righteousness** could refer to: (1) God’s **righteousness**, which **the world** does not have. Alternate translation: “about the righteousness that the world lacks” (2) the false **righteousness** in **the world**, such as the actions of the Pharisees, which people thought were **righteous**. Alternate translation: “about the world’s false righteousness” (See: [[rc://*/ta/man/translate/figs-explicit]]) 16:9 v4hk περὶ ἁμαρτίας μέν, ὅτι οὐ πιστεύουσιν εἰς ἐμὲ 1 Alternate translation: “about their sinfulness, because they are guilty of sin by not believing in me” -16:10 t4qe rc://*/ta/man/translate/figs-explicit περὶ δικαιοσύνης 1 See how you translated the phrase **about righteousness** in [verse 8](../16/08.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) +16:10 t4qe rc://*/ta/man/translate/figs-explicit περὶ δικαιοσύνης 1 See how you translated the phrase **about righteousness** in [16:8](../16/08.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 16:10 r121 rc://*/ta/man/translate/guidelines-sonofgodprinciples Πατέρα 1 **Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) 16:10 fmk5 rc://*/ta/man/translate/figs-explicit οὐκέτι θεωρεῖτέ με 1 Jesus uses this phrase to imply that anyone who could **see** him saw true righteousness. If it would be more natural in your language, you could state this explicitly. Alternate translation: “you will no longer see my righteous example” (See: [[rc://*/ta/man/translate/figs-explicit]]) -16:11 l71y rc://*/ta/man/translate/figs-explicit περὶ & κρίσεως 1 See how you translated the phrase **about judgment** in [verse 8](../16/08.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) +16:11 l71y rc://*/ta/man/translate/figs-explicit περὶ & κρίσεως 1 See how you translated the phrase **about judgment** in [16:8](../16/08.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 16:11 x2z1 rc://*/ta/man/translate/figs-explicit ὁ ἄρχων τοῦ κόσμου τούτου 1 Here, **the ruler of this world** refers to Satan. See how you translated this in [12:31](../12/31.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 16:11 dp4r rc://*/ta/man/translate/figs-activepassive ὁ ἄρχων τοῦ κόσμου τούτου κέκριται 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Jesus implies that God did it. Alternate translation: “God has judged the ruler of this world” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 16:11 llxw rc://*/ta/man/translate/figs-pastforfuture κέκριται 1 This could mean: (1) Satan has already been condemned to future judgment. Alternate translation: “has already been condemned” (2) Satan’s future judgment is so certain that Jesus uses the past tense. Alternate translation: “will be judged” (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) @@ -2091,7 +2091,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 16:17 ujur rc://*/ta/man/translate/figs-quotesinquotes τί ἐστιν τοῦτο ὃ λέγει ἡμῖν, μικρὸν καὶ οὐ θεωρεῖτέ με; καὶ πάλιν μικρὸν καὶ ὄψεσθέ με; καί ὅτι ὑπάγω πρὸς τὸν Πατέρα 1 If the direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “What is this that he says to us when he says that in a little while we will not see him, and again a little while and we will see him, and also says that it is because he goes to the Father” (See: [[rc://*/ta/man/translate/figs-quotesinquotes]]) 16:17 s9x3 rc://*/ta/man/translate/figs-explicit τί ἐστιν τοῦτο ὃ λέγει ἡμῖν 1 The disciples use this clause to indicate that they do not understand what Jesus has just said about his death that will happen soon. Use the most natural way in your language to express this confusion. Alternate translation: “What is he talking about when he says to us” (See: [[rc://*/ta/man/translate/figs-explicit]]) 16:17 zd1n μικρὸν καὶ οὐ θεωρεῖτέ με; καὶ πάλιν μικρὸν καὶ ὄψεσθέ με 1 See how you translated the similar statement in the previous verse. -16:17 w3kp ὅτι ὑπάγω πρὸς τὸν Πατέρα 1 See how you translated this statement in [verse 10](../16/10.md). +16:17 w3kp ὅτι ὑπάγω πρὸς τὸν Πατέρα 1 See how you translated this statement in [16:10](../16/10.md). 16:17 sz1v rc://*/ta/man/translate/guidelines-sonofgodprinciples τὸν Πατέρα 1 **Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) 16:18 mmdm τὸ μικρόν 1 See how you translated this phrase in the previous verse. 16:19 j7wv rc://*/ta/man/translate/figs-rquestion περὶ τούτου ζητεῖτε μετ’ ἀλλήλων, ὅτι εἶπον, μικρὸν καὶ οὐ θεωρεῖτέ με; καὶ πάλιν μικρὸν καὶ ὄψεσθέ με? 1 Jesus is using this question to get his disciples to focus on what he has just told them so that he can give an explanation. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “You are seeking among yourselves concerning this, that I said, ‘A little while and you do not see me, and again a little while and you will see me.’” (See: [[rc://*/ta/man/translate/figs-rquestion]]) @@ -2123,10 +2123,10 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 16:28 wyz7 rc://*/ta/man/translate/guidelines-sonofgodprinciples τοῦ Πατρὸς & τὸν Πατέρα 1 **Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) 16:28 l3zb rc://*/ta/man/translate/figs-metonymy εἰς τὸν κόσμον & ἀφίημι τὸν κόσμον 1 Here, **world** refers to the earth on which people live. It does not refer to the people in the world or to the entire universe. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “to the earth … I am leaving the earth” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 16:29 sol1 rc://*/ta/man/translate/figs-pastforfuture λέγουσιν 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) -16:29 i23p rc://*/ta/man/translate/figs-parables παροιμίαν 1 See how you translated this word in [verse 25](../16/25.md). (See: [[rc://*/ta/man/translate/figs-parables]]) +16:29 i23p rc://*/ta/man/translate/figs-parables παροιμίαν 1 See how you translated this word in [16:25](../16/25.md). (See: [[rc://*/ta/man/translate/figs-parables]]) 16:30 u18y rc://*/ta/man/translate/figs-explicit οὐ χρείαν ἔχεις, ἵνα τίς σε ἐρωτᾷ 1 By saying that Jesus does not need anyone to ask him questions, his disciples are implying that Jesus already knows what people will ask him before they ask. Since he already knows what they will ask him, he does not need them to ask him. If this statement would confuse your readers, you could express the meaning explicitly. Alternate translation: “so, now you finally place your trust in me!” (See: [[rc://*/ta/man/translate/figs-explicit]]) 16:31 c8cu rc://*/ta/man/translate/figs-rquestion ἄρτι πιστεύετε? 1 This could mean: (1) Jesus is using a rhetorical question here to emphasize what he is saying. Alternate translation: “So, now you finally place your trust in me!” (2) Jesus is asking a question in order to express doubt that the disciples really believe in him, since he knows they will soon leave him. Alternate translation: “Do you really trust me now?” (See: [[rc://*/ta/man/translate/figs-rquestion]]) -16:32 wbs6 rc://*/ta/man/translate/figs-metonymy ἔρχεται ὥρα 1 See how you translated this phrase in [verse 25](../16/25.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) +16:32 wbs6 rc://*/ta/man/translate/figs-metonymy ἔρχεται ὥρα 1 See how you translated this phrase in [16:25](../16/25.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) 16:32 fbet rc://*/ta/man/translate/figs-pastforfuture καὶ ἐλήλυθεν 1 Here Jesus uses **has come** in the past tense to refer to something that will happen in the very near future. If this use of **has come** might confuse your readers, you could express the meaning explicitly. Alternate translation: “and will come right away” (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 16:32 yza2 rc://*/ta/man/translate/figs-activepassive σκορπισθῆτε 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: “others will scatter you” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 16:32 zjnx εἰς τὰ ἴδια 1 Alternate translation: “each of you to his own place” or “every one of you to his own place” @@ -2166,7 +2166,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 17:11 bk2h rc://*/ta/man/translate/figs-metonymy ἐν τῷ κόσμῳ, καὶ αὐτοὶ ἐν τῷ κόσμῳ εἰσίν 1 Here Jesus uses **world** to refer to both being on the earth and being among the people in the **world** who oppose God. If this use of **world** would be confusing in your language, you could express the meaning plainly. Alternate translation: “in this world with people who oppose you, but they are in this hostile world” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 17:11 kp1d rc://*/ta/man/translate/guidelines-sonofgodprinciples Πάτερ 1 **Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) 17:11 dvel rc://*/ta/man/translate/figs-imperative τήρησον 1 Here, **keep** 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 keep” (See: [[rc://*/ta/man/translate/figs-imperative]]) -17:11 yq9z rc://*/ta/man/translate/figs-metonymy τήρησον αὐτοὺς ἐν τῷ ὀνόματί σου 1 Here, **name** could refer to: (1) God’s power. Alternate translation: “keep them by your power” (2) God himself, as in [verse 6](../17/06.md). In this case, Jesus would be requesting that God keep his disciples united with God. Alternate translation: “keep them in unity with you” (See: [[rc://*/ta/man/translate/figs-metonymy]]) +17:11 yq9z rc://*/ta/man/translate/figs-metonymy τήρησον αὐτοὺς ἐν τῷ ὀνόματί σου 1 Here, **name** could refer to: (1) God’s power. Alternate translation: “keep them by your power” (2) God himself, as in [17:6](../17/06.md). In this case, Jesus would be requesting that God keep his disciples united with God. Alternate translation: “keep them in unity with you” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 17:12 s5kw rc://*/ta/man/translate/figs-metonymy ἐγὼ ἐτήρουν αὐτοὺς ἐν τῷ ὀνόματί σου 1 See how you translated a similar phrase in the previous verse. (See: [[rc://*/ta/man/translate/figs-metonymy]]) 17:12 a4s8 rc://*/ta/man/translate/figs-metaphor οὐδεὶς ἐξ αὐτῶν ἀπώλετο, εἰ μὴ ὁ υἱὸς τῆς ἀπωλείας 1 Here Jesus uses **perished** and **destruction** to refer to spiritual death, which is eternal punishment in hell that occurs after physical death. If this use of these words might confuse your readers, you could express the meaning plainly. Alternate translation: “not one of them died spiritually, except for the son of spiritual death” or “not one of them experienced spiritual death, except for the son of spiritual death” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 17:12 buiv rc://*/ta/man/translate/figs-pastforfuture οὐδεὶς ἐξ αὐτῶν ἀπώλετο, εἰ μὴ ὁ υἱὸς τῆς ἀπωλείας 1 Jesus uses the past tense **perished** to refer to eternal punishment as if it had already happened, even though **the son of destruction** had not yet **perished**. If this use of the past tense might confuse your readers, you could use the future tense. Alternate translation: “not one of them will perish, except for the son of destruction” (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) @@ -2174,17 +2174,17 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 17:12 dkpa rc://*/ta/man/translate/figs-idiom ὁ υἱὸς τῆς ἀπωλείας 1 Here, **son of** is an idiom used to describe what a person is like. The defining characteristic of Judas was that he would be destroyed because he betrayed Jesus. If this use of **son of** might confuse your readers, you could express the meaning plainly. Alternate translation: “the one characterized by destruction” (See: [[rc://*/ta/man/translate/figs-idiom]]) 17:12 dh0a rc://*/ta/man/translate/figs-abstractnouns ὁ υἱὸς τῆς ἀπωλείας 1 If your language does not use an abstract noun for the idea of **destruction**, you could express the same idea in another way. Alternate translation: “the son that must be destroyed” or “the son whom you will destroy”(See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 17:12 blz4 rc://*/ta/man/translate/figs-activepassive ἵνα ἡ Γραφὴ πληρωθῇ 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: “so that he would fulfill the scripture” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -17:13 p71q rc://*/ta/man/translate/figs-metonymy τῷ κόσμῳ 1 See how you translated **the world** in [verse 11](../17/11.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) +17:13 p71q rc://*/ta/man/translate/figs-metonymy τῷ κόσμῳ 1 See how you translated **the world** in [17:11](../17/11.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) 17:13 jp4v rc://*/ta/man/translate/figs-activepassive ἵνα ἔχωσιν τὴν χαρὰν τὴν ἐμὴν, πεπληρωμένην ἐν ἑαυτοῖς 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: “so that I might give them my full joy” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -17:14 bc1y rc://*/ta/man/translate/figs-metonymy τὸν λόγον σου 1 See how you translated **your word** in [verse 6](../17/06.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) +17:14 bc1y rc://*/ta/man/translate/figs-metonymy τὸν λόγον σου 1 See how you translated **your word** in [17:6](../17/06.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) 17:14 qf43 rc://*/ta/man/translate/figs-metonymy ὁ κόσμος & ἐκ τοῦ κόσμου & ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου 1 Here, **the world** refers to the people in **the world** who oppose God. If this use of **the world** might confuse your readers, you could express the meaning plainly. Alternate translation: “the people who oppose you … from those who oppose you … I am not from them” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 17:14 wz9e rc://*/ta/man/translate/figs-explicit οὐκ εἰσὶν ἐκ τοῦ κόσμου, καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου 1 The phrase **from the world** could refer to: (1) the place where the subject belongs. Alternate translation: “they do not belong to the world, just as I do not belong to the world” (2) the origin of the subject. Alternate translation: “they did not come from the world, just as I did not come from the world” (See: [[rc://*/ta/man/translate/figs-explicit]]) -17:15 hg22 rc://*/ta/man/translate/figs-metonymy τοῦ κόσμου 1 Here Jesus uses **world** to refer to both being on the earth and being among the people in the **world** who oppose God. See how you translated this use of **world** in [verse 11](../17/11.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) +17:15 hg22 rc://*/ta/man/translate/figs-metonymy τοῦ κόσμου 1 Here Jesus uses **world** to refer to both being on the earth and being among the people in the **world** who oppose God. See how you translated this use of **world** in [17:11](../17/11.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) 17:15 s3vp rc://*/ta/man/translate/figs-explicit τηρήσῃς αὐτοὺς ἐκ τοῦ πονηροῦ 1 Here, **the evil one** refers to Satan. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “you would keep them from Satan, the evil one” (See: [[rc://*/ta/man/translate/figs-explicit]]) -17:16 pw1m rc://*/ta/man/translate/figs-explicit ἐκ τοῦ κόσμου οὐκ εἰσὶν, καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου 1 See how you translated **from the world** in [verse 14](../17/14.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) +17:16 pw1m rc://*/ta/man/translate/figs-explicit ἐκ τοῦ κόσμου οὐκ εἰσὶν, καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου 1 See how you translated **from the world** in [17:14](../17/14.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 17:17 qtld rc://*/ta/man/translate/figs-imperative ἁγίασον 1 **Sanctify** 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 sanctify” (See: [[rc://*/ta/man/translate/figs-imperative]]) 17:17 y53e rc://*/ta/man/translate/figs-explicit ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ 1 The phrase **by the truth** could refer to: (1) the means by which Jesus’ disciples would be sanctified. Alternate translation: “Sanctify them by means of the truth” (2) the realm in which Jesus’ disciples would be sanctified. Alternate translation: “Sanctify them in the truth” (3) both the means and realm of the disciples’ sanctification. See the discussion of John’s use of double meaning in Part 3 of the Introduction to this book. Alternate translation: “Sanctify them by means of and in the truth” (See: [[rc://*/ta/man/translate/figs-explicit]]) -17:17 y5qx rc://*/ta/man/translate/figs-metonymy ὁ λόγος ὁ σὸς 1 See how you translated **your word** in [verse 6](../17/06.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) +17:17 y5qx rc://*/ta/man/translate/figs-metonymy ὁ λόγος ὁ σὸς 1 See how you translated **your word** in [17:6](../17/06.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) 17:18 bh1a rc://*/ta/man/translate/figs-metonymy εἰς τὸν κόσμον -1 Here, **the world** refers to the people who live in the world. See how you translated **the world** in [1:29](../01/29.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) 17:19 zam3 rc://*/ta/man/translate/figs-explicit ὑπὲρ αὐτῶν ἐγὼ ἁγιάζω ἐμαυτόν 1 Jesus uses the phrases **for their sakes** and **sanctified** together to refer to his sacrificial death on the cross. If this clause might confuse your readers, you could express the meaning explicitly. Alternate translation: “for their sakes I have sanctified myself to die as a sacrifice” (See: [[rc://*/ta/man/translate/figs-explicit]]) 17:19 z4z8 rc://*/ta/man/translate/figs-activepassive ἵνα ὦσιν καὶ αὐτοὶ ἡγιασμένοι ἐν ἀληθείᾳ 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: “so that they may also sanctify themselves in truth” (See: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -2199,7 +2199,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 17:23 yznz rc://*/ta/man/translate/figs-explicit ἐγὼ ἐν αὐτοῖς 1 This verse explains the statement “they would be one, just as we are one,” which is in the previous verse. If it would be more natural in your language, you could state this explicitly. Alternate translation: “I mean that I am in them” (See: [[rc://*/ta/man/translate/figs-explicit]]) 17:23 fld5 rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα ὦσιν τετελειωμένοι εἰς ἕν 1 Here, **so that** indicates that this is the second purpose for Jesus giving the glory he received from God to those who believe in him, which he stated in the previous verse. If this use of **so that** might confuse your readers, you could state this explicitly by repeating the idea from the previous verse and starting a new sentence. Alternate translation: “I have given them your glory so that they may be completely united” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]]) 17:23 spot rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα γινώσκῃ ὁ κόσμος ὅτι σύ με ἀπέστειλας 1 Here, **so that** could refer to: (1) the purpose for those who believe in Jesus being **complete as one**. Alternate translation: “for the purpose of the world knowing that you send me” (2) a third purpose for Jesus giving the glory he received from God to those who believe in him. This interpretation would require making a new sentence. Alternate translation: “I have also given them your glory so that the world may know that you sent me” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]]) -17:23 s7ph rc://*/ta/man/translate/figs-metonymy ὁ κόσμος 1 See how you translated **the world** in [verse 21](../17/21.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) +17:23 s7ph rc://*/ta/man/translate/figs-metonymy ὁ κόσμος 1 See how you translated **the world** in [17:21](../17/21.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) 17:23 mm2f rc://*/ta/man/translate/figs-explicit ἠγάπησας αὐτοὺς 1 Here, **them** refers to those who believe in Jesus, just like **them** does at the beginning of the verse. These believers are also the main subject of Jesus’ prayer in [verses 20–26](../17/20.md). If this would confuse your readers, you could express the meaning explicitly. Alternate translation: “you loved those who believe in me” (See: [[rc://*/ta/man/translate/figs-explicit]]) 17:24 da83 rc://*/ta/man/translate/guidelines-sonofgodprinciples Πάτερ 1 **Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) 17:24 pd24 rc://*/ta/man/translate/figs-pastforfuture ὅπου εἰμὶ ἐγὼ 1 Here Jesus uses **am** in the present tense to refer to something that will happen in the near future. If this is confusing in your language, you could use the future tense. Alternate translation: “where I will soon be” (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) @@ -2208,7 +2208,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 17:24 hz83 rc://*/ta/man/translate/figs-metonymy κόσμου 1 Here, **world** refers to the universe that God created. It does not refer only to the people in the world or only to the earth. Alternate translation: “the whole universe” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 17:25 ur9j rc://*/ta/man/translate/guidelines-sonofgodprinciples Πάτερ 1 **Father** is an important title for God. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) 17:25 xpf5 rc://*/ta/man/translate/figs-metonymy ὁ κόσμος σε οὐκ ἔγνω 1 Here, **the world** refers to the people in **the world** who are opposed to God. Alternate translation: “those who are against you did not know you” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -17:26 xpi3 rc://*/ta/man/translate/figs-metonymy τὸ ὄνομά 1 Here, **name** refers to God himself. See how you translated this word in [verse 6](../17/06.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) +17:26 xpi3 rc://*/ta/man/translate/figs-metonymy τὸ ὄνομά 1 Here, **name** refers to God himself. See how you translated this word in [17:6](../17/06.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) 17:26 gk2j rc://*/ta/man/translate/figs-metaphor ἡ ἀγάπη ἣν ἠγάπησάς με, ἐν αὐτοῖς ᾖ 1 Here Jesus speaks of God’s **love** as if it were an object that could be inside a person. If this use of **love** might confuse your readers, you could express the meaning plainly. Alternate translation: “they may love others in the same way that you have loved me” or “the love with which you have loved me may be experienced by them” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 17:26 ilzj rc://*/ta/man/translate/figs-idiom κἀγὼ ἐν αὐτοῖς 1 Here, Jesus uses the word **in** to express the close personal relationship between himself and those who believe in him. See how you translated a similar phrase in [10:38](../10/38.md). (See: [[rc://*/ta/man/translate/figs-idiom]]) 18:intro ltl2 0 # John 18 General Notes\n\n## Structure and Formatting\n\n1. Soldiers and guards arrest Jesus (18:1–11)\n2. The priests question Jesus, and Peter denies Jesus (18:12–27)\n3. Pilate questions Jesus (18:28–40)\n\n## Special Concepts in this Chapter\n\n### “It is not lawful for us to put any man to death”\n\nThe Roman government did not allow the Jews to kill criminals, so the Jews needed to ask Pilate, the governor, to kill him ([18:31](../18/31.md)).\n\n### King of the Jews\n\nWhen Pilate asked if Jesus were the King of the Jews ([18:33](../18/33.md)), he was asking if Jesus were claiming to be a political leader like King Herod, whom the Romans allowed to rule Judea. When he asked the crowd if he should release the King of the Jews ([18:39](../18/39.md)), he is mocking the Jews, because the Romans and Jews hated each other. He was also mocking Jesus, because he did not think that Jesus was a king at all. (See: [[rc://*/ta/man/translate/figs-irony]]) @@ -2226,8 +2226,8 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 18:5 g4hx rc://*/ta/man/translate/writing-background ἵστήκει δὲ καὶ Ἰούδας, ὁ παραδιδοὺς αὐτὸν, μετ’ αὐτῶν 1 In this sentence John provides background information about Judas’ location when he was **betraying** Jesus. Use the natural form in your language for expressing background information. Alternate translation: “Now Judas was also there with them to betray Jesus” (See: [[rc://*/ta/man/translate/writing-background]]) 18:6 b8tl rc://*/ta/man/translate/figs-ellipsis ἐγώ εἰμι 1 See how you translated **I am** in the previous verse. (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 18:6 w38n rc://*/ta/man/translate/figs-explicit ἔπεσαν χαμαί 1 Here John implies that the men fell to the ground involuntarily because of Jesus’ power. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “fell to the ground because of Jesus’ power” (See: [[rc://*/ta/man/translate/figs-explicit]]) -18:7 uf85 rc://*/ta/man/translate/translate-names Ἰησοῦν τὸν Ναζωραῖον 1 See how you translated **Jesus the Nazarene** in [verse 5](../18/05.md). (See: [[rc://*/ta/man/translate/translate-names]]) -18:8 xdp8 rc://*/ta/man/translate/figs-ellipsis ἐγώ εἰμι 1 See how you translated **I am** in [verse 5](../18/05.md). (See: [[rc://*/ta/man/translate/figs-ellipsis]]) +18:7 uf85 rc://*/ta/man/translate/translate-names Ἰησοῦν τὸν Ναζωραῖον 1 See how you translated **Jesus the Nazarene** in [18:5](../18/05.md). (See: [[rc://*/ta/man/translate/translate-names]]) +18:8 xdp8 rc://*/ta/man/translate/figs-ellipsis ἐγώ εἰμι 1 See how you translated **I am** in [18:5](../18/05.md). (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 18:9 l8as rc://*/ta/man/translate/writing-background 0 In this verse John provides some background information about Jesus fulfilling Scripture. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]]) 18:9 zpbq rc://*/ta/man/translate/figs-activepassive ἵνα πληρωθῇ ὁ λόγος ὃν εἶπεν 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: “This happened in order to fulfill the word that he had said” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 18:9 bjp9 rc://*/ta/man/translate/figs-metonymy ὁ λόγος ὃν εἶπεν 1 Here, **the word** refers to what Jesus said while praying to God the Father in [17:12](../17/12.md). If it would be helpful in your language, you could express this plainly. Alternate translation: “what he had said when he was praying to his Father” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -2241,12 +2241,12 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 18:12 i6bz rc://*/ta/man/translate/figs-explicit ἔδησαν αὐτὸν 1 The soldiers **tied** Jesus’ hands together in order to prevent him from escaping. If it would be more natural in your language, you could state this explicitly. Alternate translation: “tied his hands to prevent him from escaping” (See: [[rc://*/ta/man/translate/figs-explicit]]) 18:13 je4z rc://*/ta/man/translate/figs-explicit πρὸς Ἅνναν πρῶτον, ἦν γὰρ πενθερὸς τοῦ Καϊάφα, ὃς ἦν ἀρχιερεὺς τοῦ ἐνιαυτοῦ ἐκείνου 1 Usually there would only have been one high priest, but at this time the Romans were appointing the high priests for Judea, and it caused a controversy. One Roman official had appointed **Annas**, but ten years later another official deposed him and caused **Caiaphas** to be **high priest** instead. However, the Jews still considered Annas to be **high priest**. It would probably be best to state the matter as simply as possible for your readers. Alternate translation: “first to the high priest Annas, for he was the father-in-law of Caiaphas, who was the other high priest that year” (See: [[rc://*/ta/man/translate/figs-explicit]]) 18:14 kzvh rc://*/ta/man/translate/writing-background 0 In this verse John interrupts the main storyline in order to provide some background information about Caiaphas. This information helps the reader understand why they took Jesus to Caiaphas. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]]) -18:14 xq5l rc://*/ta/man/translate/figs-synecdoche τοῖς Ἰουδαίοις 1 See how you translated **to the Jews** in [verse 12](../18/12.md). (See: [[rc://*/ta/man/translate/figs-synecdoche]]) +18:14 xq5l rc://*/ta/man/translate/figs-synecdoche τοῖς Ἰουδαίοις 1 See how you translated **to the Jews** in [18:12](../18/12.md). (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 18:14 fkx1 συμφέρει ἕνα ἄνθρωπον ἀποθανεῖν ὑπὲρ τοῦ λαοῦ 1 See how you translated the similar clause in [11:50](../11/50.md). 18:14 uqs5 rc://*/ta/man/translate/figs-ellipsis συμφέρει ἕνα ἄνθρωπον ἀποθανεῖν ὑπὲρ τοῦ λαοῦ 1 Caiaphas is leaving out a clause that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from his original statement in [11:50](../11/50.md). Alternate translation: “it would be better for one man to die on behalf of the people than to let the Romans kill all of the Jewish people” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 18:15 xshi rc://*/ta/man/translate/figs-explicit ἠκολούθει & τῷ Ἰησοῦ & ἄλλος μαθητής. ὁ δὲ μαθητὴς ἐκεῖνος ἦν γνωστὸς τῷ ἀρχιερεῖ, καὶ συνεισῆλθεν 1 Here, **another disciple** and **that disciple** could refer to: (1) the apostle John, who wrote this Gospel. This interpretation would mean that these phrases would be similar to the phrase “the other disciple, whom Jesus loved” that occurs in ([20:2](../20/02.md)). Alternate translation: “I, another disciple, followed Jesus. Now I was known to the high priest, and I entered” (2) an unknown disciple. Alternate translation: “a certain disciple, followed Jesus. Now that other disciple was known to the high priest, and he entered” (See: [[rc://*/ta/man/translate/figs-explicit]]) 18:15 hch7 rc://*/ta/man/translate/figs-activepassive ὁ δὲ μαθητὴς ἐκεῖνος ἦν γνωστὸς τῷ ἀρχιερεῖ 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Now the high priest knew that disciple” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -18:15 sr05 rc://*/ta/man/translate/figs-explicit τῷ ἀρχιερεῖ & τοῦ ἀρχιερέως 1 In verses 15–23, **the high priest** refers to Annas, which is indicated in [verse 13](../18/13.md). It does not refer to Caiaphas. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “to the high priest Annas … of Annas” (See: [[rc://*/ta/man/translate/figs-explicit]]) +18:15 sr05 rc://*/ta/man/translate/figs-explicit τῷ ἀρχιερεῖ & τοῦ ἀρχιερέως 1 In verses 15–23, **the high priest** refers to Annas, which is indicated in [18:13](../18/13.md). It does not refer to Caiaphas. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “to the high priest Annas … of Annas” (See: [[rc://*/ta/man/translate/figs-explicit]]) 18:16 o10j rc://*/ta/man/translate/figs-explicit ὁ μαθητὴς ὁ ἄλλος 1 See how you translated **the other disciple** in the previous verse. (See: [[rc://*/ta/man/translate/figs-explicit]]) 18:16 utf4 rc://*/ta/man/translate/figs-activepassive ὅς ἦν γνωστὸς τοῦ ἀρχιερέως 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “whom the high priest knew” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 18:17 xw8d rc://*/ta/man/translate/figs-pastforfuture λέγει -1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) @@ -2254,7 +2254,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 18:18 hbw6 rc://*/ta/man/translate/writing-background 0 In this verse John interrupts the main storyline in order to provide some background information about the people who were warming themselves around the fire. Use the natural form in your language for expressing background information. (See: [[rc://*/ta/man/translate/writing-background]]) 18:18 g8xj rc://*/ta/man/translate/figs-infostructure ἵστήκεισαν δὲ οἱ δοῦλοι καὶ οἱ ὑπηρέται, ἀνθρακιὰν πεποιηκότες, ὅτι ψῦχος ἦν, καὶ ἐθερμαίνοντο 1 If it would be more natural in your language, you could change the order of these clauses. Alternate translation: “Now because it was cold, the servants and the officers had made a charcoal fire and were standing there, warming themselves” (See: [[rc://*/ta/man/translate/figs-infostructure]]) 18:18 bbe9 rc://*/ta/man/translate/figs-explicit οἱ δοῦλοι 1 Here, **the servants** refers to the personal **servants** of the high priest. If it would be more natural in your language, you could state this explicitly. Alternate translation: “the servants of the high priest” (See: [[rc://*/ta/man/translate/figs-explicit]]) -18:19 e8h3 rc://*/ta/man/translate/figs-explicit ὁ & ἀρχιερεὺς 1 According to [18:13](../18/13.md) the **high priest** here is Annas. He would later send Jesus to Caiaphas in [verse 24](../18/24.md). If this use of **high priest** might confuse your readers, you could state who the person is explicitly. Alternate translation: “Annas, the high priest” (See: [[rc://*/ta/man/translate/figs-explicit]]) +18:19 e8h3 rc://*/ta/man/translate/figs-explicit ὁ & ἀρχιερεὺς 1 According to [18:13](../18/13.md) the **high priest** here is Annas. He would later send Jesus to Caiaphas in [18:24](../18/24.md). If this use of **high priest** might confuse your readers, you could state who the person is explicitly. Alternate translation: “Annas, the high priest” (See: [[rc://*/ta/man/translate/figs-explicit]]) 18:20 h2kj rc://*/ta/man/translate/figs-metonymy τῷ κόσμῳ 1 Here Jesus uses **the world** to refer to all of the people in the world. If this use of **world** would be confusing in your language, you could express the meaning plainly. Alternate translation: “to all people” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 18:20 ltlp rc://*/ta/man/translate/figs-hyperbole ἐγὼ παρρησίᾳ λελάληκα τῷ κόσμῳ 1 Here, **to the world** is an exaggeration that Jesus uses to emphasize that he spoke publicly. If this would confuse your readers, you could use an equivalent expression from your language that shows emphasis. Alternate translation: “I have spoken openly to the people” or “I have spoken openly for everyone to hear” (See: [[rc://*/ta/man/translate/figs-hyperbole]]) 18:20 s4k6 rc://*/ta/man/translate/figs-genericnoun ἐν συναγωγῇ 1 Jesus is speaking of synagogues in general, not of one particular **synagogue**. If this would be misunderstood in your language, use a more natural phrase. Alternate translation: “in synagogues” (See: [[rc://*/ta/man/translate/figs-genericnoun]]) @@ -2266,12 +2266,12 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 18:22 szv3 rc://*/ta/man/translate/figs-rquestion οὕτως ἀποκρίνῃ τῷ ἀρχιερεῖ? 1 The officer is using a rhetorical question here to emphasize what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation, and communicate the emphasis in another way. Alternate translation: “You should not answer the high priest in this manner!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 18:23 d76y μαρτύρησον περὶ τοῦ κακοῦ 1 Alternate translation: “tell me what I said that was wrong” 18:23 r8dy rc://*/ta/man/translate/figs-rquestion εἰ δὲ καλῶς, τί με δέρεις? 1 **Jesus** is using the form of a question to add emphasis to what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “but if rightly, you should not strike me!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) -18:24 mojw rc://*/ta/man/translate/figs-explicit ὁ Ἅννας & πρὸς Καϊάφαν τὸν ἀρχιερέα 1 For political reasons both **Annas** and **Caiaphas** were high priests at this time. See how you translated these names in [verse 13](../18/13.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) +18:24 mojw rc://*/ta/man/translate/figs-explicit ὁ Ἅννας & πρὸς Καϊάφαν τὸν ἀρχιερέα 1 For political reasons both **Annas** and **Caiaphas** were high priests at this time. See how you translated these names in [18:13](../18/13.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 18:25 ki76 rc://*/ta/man/translate/grammar-connect-time-simultaneous δὲ 1 **Now** here indicates that John is changing topics to return to the story about Peter in the high priest’s courtyard. [Verses 25–27](../18/25.md) describe what Peter was doing in the courtyard while the high priest was questioning Jesus. If this might confuse your readers, you can make this clear in your translation with an appropriate connecting word or phrase. Alternate translation: “In the meantime,” or “While Jesus was being questioned,” (See: [[rc://*/ta/man/translate/grammar-connect-time-simultaneous]]) 18:25 l2bj rc://*/ta/man/translate/figs-rquestion μὴ καὶ σὺ ἐκ τῶν μαθητῶν αὐτοῦ εἶ? 1 Someone in the high priest’s courtyard is using a rhetorical question here to emphasize that he believes **Peter** is one of Jesus’ **disciples**. If you would not use a rhetorical question for this purpose in your language, you could translate these words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “You are certainly also from the disciples of this man!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 18:26 oka8 rc://*/ta/man/translate/figs-rquestion οὐκ ἐγώ σε εἶδον ἐν τῷ κήπῳ μετ’ αὐτοῦ? 1 One of the high priest’s **servants** is using a rhetorical question here to emphasize that he believes **Peter** is one of Jesus’ disciples. If you would not use a rhetorical question for this purpose in your language, you could translate these words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “I surely saw you in the garden with him!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 18:26 jfba rc://*/ta/man/translate/figs-pastforfuture λέγει 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) -18:26 pj7v rc://*/ta/man/translate/figs-explicit τῷ κήπῳ 1 See how you translated **garden** in [verse 1](../18/01.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) +18:26 pj7v rc://*/ta/man/translate/figs-explicit τῷ κήπῳ 1 See how you translated **garden** in [18:1](../18/01.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 18:27 msy6 rc://*/ta/man/translate/figs-explicit πάλιν οὖν ἠρνήσατο Πέτρος 1 Here, **it** refers to **Peter** knowing and being with Jesus. If this use of **it** might confuse your readers, you could express the meaning explicitly. Alternate translation: “Peter then denied again that he knew Jesus or had been with him” (See: [[rc://*/ta/man/translate/figs-explicit]]) 18:27 jww8 rc://*/ta/man/translate/translate-unknown ἀλέκτωρ 1 See how you translated **rooster** in [13:38](../13/38.md). (See: [[rc://*/ta/man/translate/translate-unknown]]) 18:28 a6e7 0 # General Information:\n\nHere John changes topics from describing what Peter was doing to describing what was happening to Jesus. In the next section, Jesus’ accusers bring him to Caiaphas to be questioned by him. @@ -2329,11 +2329,11 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 19:4 zd8v rc://*/ta/man/translate/writing-pronouns αὐτοῖς 1 The pronoun **them** refers to the Jewish leaders who had brought Jesus to Pilate. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “to the Jewish authorities” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 19:4 c6v2 rc://*/ta/man/translate/figs-metaphor αἰτίαν ἐν αὐτῷ οὐχ εὑρίσκω 1 See how you translated a similar clause in [18:38](../18/38.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 19:5 wyql rc://*/ta/man/translate/figs-go ἐξῆλθεν 1 Your language may state “came” rather than **went** in contexts such as this. Use whichever is more natural in your language. (See: [[rc://*/ta/man/translate/figs-go]]) -19:5 t9wn rc://*/ta/man/translate/figs-explicit τὸν ἀκάνθινον στέφανον καὶ τὸ πορφυροῦν ἱμάτιον 1 See how you translated **crown**, **thorns**, and **purple garment** in [verse 2](../19/02.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) +19:5 t9wn rc://*/ta/man/translate/figs-explicit τὸν ἀκάνθινον στέφανον καὶ τὸ πορφυροῦν ἱμάτιον 1 See how you translated **crown**, **thorns**, and **purple garment** in [19:2](../19/02.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 19:5 i2ay rc://*/ta/man/translate/figs-pastforfuture λέγει 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 19:6 pgs5 rc://*/ta/man/translate/figs-pastforfuture λέγει 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 19:6 ha6y rc://*/ta/man/translate/writing-quotations ἐκραύγασαν λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “they cried out and said” (See: [[rc://*/ta/man/translate/writing-quotations]]) -19:6 bzm0 rc://*/ta/man/translate/figs-metaphor ἐγὼ & οὐχ εὑρίσκω ἐν αὐτῷ αἰτίαν 1 See how you translated a similar clause in [verse 4](../19/04.md) and [18:38](../18/38.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) +19:6 bzm0 rc://*/ta/man/translate/figs-metaphor ἐγὼ & οὐχ εὑρίσκω ἐν αὐτῷ αἰτίαν 1 See how you translated a similar clause in [19:4](../19/04.md) and [18:38](../18/38.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 19:7 x7bg rc://*/ta/man/translate/figs-synecdoche ἀπεκρίθησαν αὐτῷ οἱ Ἰουδαῖοι 1 Here, **The Jews** refers to the Jewish leaders. See how you translated this term in [1:19](../-01/19.md). (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 19:7 vr7p rc://*/ta/man/translate/figs-idiom Υἱὸν Θεοῦ ἑαυτὸν ἐποίησεν 1 Here, **made himself** is an idiom that refers to pretending to be something they think he is not. If this might confuse your readers, you could use plain language. Alternate translation: “he pretended to be the Son of God” (See: [[rc://*/ta/man/translate/figs-idiom]]) 19:7 xt93 rc://*/ta/man/translate/guidelines-sonofgodprinciples Υἱὸν Θεοῦ 1 **Son of God** is an important title for Jesus. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) @@ -2353,7 +2353,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 19:12 r8va rc://*/ta/man/translate/figs-explicit τοῦτον 1 The Jewish leaders say **this one** as a disrespectful way to refer to Jesus and to avoid saying his name. If your language has a similar way to refer to someone in an indirect but derogatory manner, you may use it here. Alternate translation: “this so-and-so” (See: [[rc://*/ta/man/translate/figs-explicit]]) 19:12 p6j4 rc://*/ta/man/translate/writing-quotations ἐκραύγασαν λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “cried out and said” (See: [[rc://*/ta/man/translate/writing-quotations]]) 19:12 g9xj οὐκ εἶ φίλος τοῦ Καίσαρος 1 Alternate translation: “you do not support Caesar” or “you are opposing the emperor” -19:12 bhl3 rc://*/ta/man/translate/figs-idiom βασιλέα ἑαυτὸν ποιῶν 1 See how you translated a similar phrase in [verse 7](../19/07.md). (See: [[rc://*/ta/man/translate/figs-idiom]]) +19:12 bhl3 rc://*/ta/man/translate/figs-idiom βασιλέα ἑαυτὸν ποιῶν 1 See how you translated a similar phrase in [19:7](../19/07.md). (See: [[rc://*/ta/man/translate/figs-idiom]]) 19:13 o54h rc://*/ta/man/translate/figs-metonymy τῶν λόγων τούτων 1 Here, **these words** refers to what the Jewish leaders had said in the previous verse. If it would be helpful in your language, you could express this plainly. Alternate translation: “what the Jewish leaders said to him” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 19:13 xr6b rc://*/ta/man/translate/figs-explicit ἤγαγεν ἔξω τὸν Ἰησοῦν 1 John implies that **Pilate**ordered his soldiers to bring Jesus out. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “commanded the soldiers to bring Jesus out” (See: [[rc://*/ta/man/translate/figs-explicit]]) 19:13 il9r rc://*/ta/man/translate/figs-explicit ἐκάθισεν 1 Since a person would sit down to teach or make official statements, the phrase **sat down** here implies that Pilate was going to speak to the people about what he had decided to do with Jesus. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “he sat down to judge” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -2422,7 +2422,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 19:30 vz56 rc://*/ta/man/translate/figs-idiom παρέδωκεν τὸ πνεῦμα 1 This clause is an idiom that means “willingly die.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “he allowed himself to die” (See: [[rc://*/ta/man/translate/figs-idiom]]) 19:31 jtq9 rc://*/ta/man/translate/figs-infostructure οἱ οὖν Ἰουδαῖοι, ἐπεὶ παρασκευὴ ἦν, ἵνα μὴ μείνῃ ἐπὶ τοῦ σταυροῦ τὰ σώματα ἐν τῷ Σαββάτῳ (ἦν γὰρ μεγάλη ἡ ἡμέρα ἐκείνου τοῦ Σαββάτου), ἠρώτησαν τὸν Πειλᾶτον, ἵνα κατεαγῶσιν αὐτῶν τὰ σκέλη, καὶ ἀρθῶσιν 1 If it would be more natural in your language, you could change the order of these clauses. Alternate translation: “Then, because it was the day of preparation, the Jews asked Pilate that the men’s legs would be broken and they would be taken away, so that the bodies would not remain on the cross during the Sabbath (for that Sabbath was an especially important day)” (See: [[rc://*/ta/man/translate/figs-infostructure]]) 19:31 zuk9 rc://*/ta/man/translate/figs-synecdoche οἱ & Ἰουδαῖοι 1 Here, **the Jews** refers to the Jewish leaders. See how you translated this term in [1:19](../01/19.md). (See: [[rc://*/ta/man/translate/figs-synecdoche]]) -19:31 c49h rc://*/ta/man/translate/figs-explicit παρασκευὴ 1 Here, **day of preparation** refers to the day when the Jewish people prepared for both the Passover festival and the Sabbath. See how you translated a similar phrase in [verse 14](../19/14.md). Alternate translation: “the day when the Jews prepared for both the Passover festival and the Sabbath” (See: [[rc://*/ta/man/translate/figs-explicit]]) +19:31 c49h rc://*/ta/man/translate/figs-explicit παρασκευὴ 1 Here, **day of preparation** refers to the day when the Jewish people prepared for both the Passover festival and the Sabbath. See how you translated a similar phrase in [19:14](../19/14.md). Alternate translation: “the day when the Jews prepared for both the Passover festival and the Sabbath” (See: [[rc://*/ta/man/translate/figs-explicit]]) 19:31 h3j1 rc://*/ta/man/translate/figs-explicit ἵνα μὴ μείνῃ ἐπὶ τοῦ σταυροῦ τὰ σώματα ἐν τῷ Σαββάτῳ 1 According to Jewish religious law, dead bodies could not remain on crosses during the Sabbath. Therefore, the Jewish leaders wanted Pilate to order his soldiers to execute the three men on crosses and remove their bodies before the Sabbath began at sundown. If this clause might confuse your readers, you could express the meaning explicitly. Alternate translation: “so that the bodies would not remain on the cross during the Sabbath, which the Jewish law forbids” or “so that the bodies would not remain on the cross during the Sabbath and thereby violate Jewish law” (See: [[rc://*/ta/man/translate/figs-explicit]]) 19:31 oeeb rc://*/ta/man/translate/figs-genericnoun ἐπὶ τοῦ σταυροῦ 1 John is speaking of the three crosses on which the men were hanging. He is not referring to one particular **cross**. If it would be helpful in your language, you could use a more natural phrase. Alternate translation: “on the three crosses” (See: [[rc://*/ta/man/translate/figs-genericnoun]]) 19:31 rodw rc://*/ta/man/translate/figs-explicit ἦν γὰρ μεγάλη ἡ ἡμέρα ἐκείνου τοῦ Σαββάτου 1 John notes that this **Sabbath** was **an especially important day** because it was the first day of the Passover celebration. If this statement would confuse your readers, express the meaning explicitly. Alternate translation: “for that Sabbath was especially important because it occurred during the Passover festival” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -2459,7 +2459,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 19:41 bx6g rc://*/ta/man/translate/figs-doublenegatives οὐδέπω οὐδεὶς ἦν τεθειμένος 1 The phrase **no one had yet** translates two negative words in Greek. John uses them together to emphasize that the tomb had never been used. If your language can use two negatives together for emphasis without them cancelling each other to create a positive meaning, it would be appropriate to use that construction here. (See: [[rc://*/ta/man/translate/figs-doublenegatives]]) 19:42 nr4r rc://*/ta/man/translate/figs-explicit διὰ τὴν παρασκευὴν τῶν Ἰουδαίων 1 According to Jewish law, no one could work after sundown on **the day of preparation** because sundown marked the beginning of the Sabbath and Passover. This meant that they had to bury Jesus’ body quickly. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “because the Passover and Sabbath were about to begin that evening” (See: [[rc://*/ta/man/translate/figs-explicit]]) 19:42 c70e rc://*/ta/man/translate/figs-infostructure ἐκεῖ & διὰ τὴν παρασκευὴν τῶν Ἰουδαίων, ὅτι ἐγγὺς ἦν τὸ μνημεῖον, ἔθηκαν τὸν Ἰησοῦν 1 If it would be more natural in your language, you could change the order of these clauses. Alternate translation: “they laid Jesus there because of the day of preparation of the Jews and because the tomb was close by” (See: [[rc://*/ta/man/translate/figs-infostructure]]) -19:42 jsyu rc://*/ta/man/translate/figs-explicit τὴν παρασκευὴν τῶν Ἰουδαίων 1 See how you translated a similar phrase in [verse 14](../19/14.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) +19:42 jsyu rc://*/ta/man/translate/figs-explicit τὴν παρασκευὴν τῶν Ἰουδαίων 1 See how you translated a similar phrase in [19:14](../19/14.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 19:42 jtfz rc://*/ta/man/translate/figs-euphemism ἔθηκαν τὸν Ἰησοῦν 1 John is referring to putting Jesus’ dead body in a tomb as laying him down. This is a polite way of referring to something unpleasant, and it accurately describes the Jewish burial practice of laying a dead body on a table inside the tomb. See how you translated a similar expression in [11:34](../11/34.md). Alternate translation: “they entombed Jesus” (See: [[rc://*/ta/man/translate/figs-euphemism]]) 20:intro nm1y 0 # John 20 General Notes\n\n## Structure and Formatting\n\n1. Mary Magdalene, Peter, and John go to Jesus’ tomb and find it empty (20:1–10)\n2. Mary Magdalene meets Jesus (20:11–18)\n3. Ten disciples meet Jesus (20:19–25)\n4. Thomas meets Jesus (20:26–29)\n5. John states the purpose for this Gospel (20:30–31)\n\n## Special Concepts in this Chapter\n\n### The tomb\n\nThe tomb in which Jesus was buried ([20:1](../20/01.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was a room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could look inside or enter.\n\n### “Receive the Holy Spirit”\n\nIf your language uses the same word for “breath” and “spirit,” be sure that the reader understands that Jesus was performing a symbolic action by blowing air out of his mouth, and that Jesus was referring to the Holy Spirit, not his breath. (See: [[rc://*/ta/man/translate/translate-symaction]] and [[rc://*/tw/dict/bible/kt/holyspirit]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Rabboni\n\nJohn used Greek letters to express the sound of this Aramaic word. Then he explained that the word means “Teacher.” You should also use the letters of your language to express the sounds of the Aramaic word.\n\n### Jesus’ resurrection body\n\nWe do not know what Jesus’ body looked like after he became alive again. His disciples knew he was Jesus because they could see his face and touch the places where the soldiers had put the nails through his hands and feet and pierced his side. However, he could also walk through solid walls and doors and sometimes people didn’t recognize him. It is best not to say more than what the ULT says about Jesus’ resurrection body.\n\n### Two angels in white\n\nMatthew, Mark, Luke, and John all wrote about angels in white clothing with the women at Jesus’ tomb. Two of the authors called them men, but that is only because the angels appeared in human forms. Two of the Gospel authors wrote about two angels, but the other two authors wrote about only one of them. It is best to translate each of these passages as it appears in the ULT rather than trying to make the passages all state the exact same thing. (See: [Matthew 28:1–2](../../mat/28/01.md) and [Mark 16:5](../../mrk/16/05.md) and [Luke 24:4](../../luk/24/04.md) and [John 20:12](../../jhn/20/12.md)) 20:1 a8vl rc://*/ta/man/translate/figs-explicit τῇ & μιᾷ τῶν σαββάτων 1 John uses **first** to imply the **first** day of the week. If this might confuse your readers, you could express the meaning explicitly. Alternate translation: “on the first day of the week” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -2476,19 +2476,19 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 20:3 ci46 rc://*/ta/man/translate/figs-verbs ἐξῆλθεν & ἤρχοντο 1 If you translated **the other disciple** in the previous verse with a third person form and your language marks the dual form, then the verbs **went out** and **went** would be in the dual form here. (See: [[rc://*/ta/man/translate/figs-verbs]]) 20:3 g0ky rc://*/ta/man/translate/writing-pronouns ἤρχοντο 1 If you translated **the other disciple** in the previous verse with a third person form and your language marks the dual form, then the pronoun **they** here would be in the dual form. (See: [[rc://*/ta/man/translate/writing-pronouns]]) 20:3 jgzx rc://*/ta/man/translate/figs-123person ἤρχοντο 1 If you translated **the other disciple** in the previous verse with a first person singular form, then you will need to use the first person plural “we” here. Alternate translation: “we went” (See: [[rc://*/ta/man/translate/figs-123person]]) -20:4 c5kr rc://*/ta/man/translate/figs-123person ἔτρεχον & οἱ δύο ὁμοῦ, καὶ ὁ ἄλλος μαθητὴς προέδραμεν τάχειον 1 If you translated **the other disciple** with a first person form in [verse 2](../20/02.md), then you will need to use first person pronouns in this verse. Alternate translation: “we were running together, and I quickly ran ahead” (See: [[rc://*/ta/man/translate/figs-123person]]) -20:4 sc6u rc://*/ta/man/translate/figs-explicit ὁ ἄλλος μαθητὴς 1 See how you translated **the other disciple** in [verse 2](../20/02.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) +20:4 c5kr rc://*/ta/man/translate/figs-123person ἔτρεχον & οἱ δύο ὁμοῦ, καὶ ὁ ἄλλος μαθητὴς προέδραμεν τάχειον 1 If you translated **the other disciple** with a first person form in [20:2](../20/02.md), then you will need to use first person pronouns in this verse. Alternate translation: “we were running together, and I quickly ran ahead” (See: [[rc://*/ta/man/translate/figs-123person]]) +20:4 sc6u rc://*/ta/man/translate/figs-explicit ὁ ἄλλος μαθητὴς 1 See how you translated **the other disciple** in [20:2](../20/02.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 20:5 jbbz rc://*/ta/man/translate/figs-123person βλέπει & οὐ μέντοι εἰσῆλθεν 1 If you translated **the other disciple** with a first person form in the previous verse, then you will need to use first person pronouns in this verse. Alternate translation: “I saw … but I did not enter” (See: [[rc://*/ta/man/translate/figs-123person]]) 20:5 wm6r rc://*/ta/man/translate/figs-pastforfuture βλέπει 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 20:5 m9qn rc://*/ta/man/translate/translate-unknown ὀθόνια 1 Wrapping a dead body in strips of cloth was the burial custom in this culture. See the discussion of this in the General Notes for Chapter 19. If your readers would not be familiar with such a custom, you could describe it more specifically, or you could use a general expression. Alternate translation: “the linen cloths in which they had wrapped Jesus’ body for burial” (See: [[rc://*/ta/man/translate/translate-unknown]]) 20:6 gw25 rc://*/ta/man/translate/figs-pastforfuture ἔρχεται & θεωρεῖ 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) -20:6 rjux rc://*/ta/man/translate/figs-123person αὐτῷ 1 If you translated **the other disciple** with a first person form in [verse 4](../20/04.md), then you will need to use the first person “me” here. (See: [[rc://*/ta/man/translate/figs-123person]]) +20:6 rjux rc://*/ta/man/translate/figs-123person αὐτῷ 1 If you translated **the other disciple** with a first person form in [20:4](../20/04.md), then you will need to use the first person “me” here. (See: [[rc://*/ta/man/translate/figs-123person]]) 20:6 ys3b rc://*/ta/man/translate/translate-unknown ὀθόνια 1 See how you translated **linen cloths** in the previous verse. (See: [[rc://*/ta/man/translate/translate-unknown]]) 20:7 qt5a rc://*/ta/man/translate/figs-activepassive τὸ σουδάριον, ὃ ἦν ἐπὶ τῆς κεφαλῆς αὐτοῦ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the cloth that someone had put on his head” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 20:7 lw33 rc://*/ta/man/translate/writing-pronouns αὐτοῦ 1 The pronoun **his** refers to Jesus, not to Peter or John. If this might confuse your readers, you could express the meaning explicitly, as in the UST. (See: [[rc://*/ta/man/translate/writing-pronouns]]) 20:7 v9yg rc://*/ta/man/translate/translate-unknown ὀθονίων 1 See how you translated **linen cloths** in the previous verse. (See: [[rc://*/ta/man/translate/translate-unknown]]) 20:7 yc78 rc://*/ta/man/translate/figs-activepassive ἀλλὰ χωρὶς ἐντετυλιγμένον εἰς ἕνα τόπον 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “but someone had folded it up in one place by itself” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -20:8 vl84 rc://*/ta/man/translate/figs-explicit ὁ ἄλλος μαθητὴς 1 See how you translated **the other disciple** in [verse 2](../20/02.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) +20:8 vl84 rc://*/ta/man/translate/figs-explicit ὁ ἄλλος μαθητὴς 1 See how you translated **the other disciple** in [20:2](../20/02.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 20:8 b7h5 rc://*/ta/man/translate/figs-123person εἰσῆλθεν & καὶ εἶδεν καὶ ἐπίστευσεν 1 If you translated **the other disciple** with a first person form in this verse, then you will need to use the first person throughout this verse. Alternate translation: “went in, and I saw and believed” (See: [[rc://*/ta/man/translate/figs-123person]]) 20:8 ww3z rc://*/ta/man/translate/figs-ellipsis εἶδεν 1 John is leaving out some of the words that this phrase would need in many languages in order to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “he saw the linen cloths where Jesus’ body had lain” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 20:8 eydm rc://*/ta/man/translate/figs-ellipsis ἐπίστευσεν 1 John is leaving out some of the words that this phrase would need in many languages in order to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “he believed that Jesus had risen from the dead” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) @@ -2520,7 +2520,7 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 20:18 unzu rc://*/ta/man/translate/figs-pastforfuture ἔρχεται 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 20:18 m6xn rc://*/ta/man/translate/figs-go ἔρχεται Μαριὰμ ἡ Μαγδαληνὴ 1 Your language may state “goes” rather than **comes** in contexts such as this. Use whichever is more natural. Alternate translation: “Mary Magdalene goes” (See: [[rc://*/ta/man/translate/figs-go]]) 20:18 zf17 rc://*/ta/man/translate/figs-ellipsis ἔρχεται Μαριὰμ ἡ Μαγδαληνὴ 1 John is leaving out some of the words that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “Mary Magdalene comes to where the disciples were staying” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) -20:19 qj6n rc://*/ta/man/translate/figs-explicit τῇ μιᾷ σαββάτων 1 See how you translated **the first of the week** in [verse 1](../20/01.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) +20:19 qj6n rc://*/ta/man/translate/figs-explicit τῇ μιᾷ σαββάτων 1 See how you translated **the first of the week** in [20:1](../20/01.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 20:19 hh2g rc://*/ta/man/translate/translate-ordinal τῇ μιᾷ σαββάτων 1 Here John is actually using a cardinal number, “one,” to mean **first**. If your language does not use ordinal numbers, you can also use a cardinal number here in your translation. Alternate translation: “on day one of the week” (See: [[rc://*/ta/man/translate/translate-ordinal]]) 20:19 e7cb rc://*/ta/man/translate/figs-activepassive τῶν θυρῶν κεκλεισμένων ὅπου ἦσαν οἱ μαθηταὶ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the disciples having closed the doors of where they were” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 20:19 g8bu rc://*/ta/man/translate/figs-possession διὰ τὸν φόβον τῶν Ἰουδαίων 1 See how you translated this phrase in [19:38](../19/38.md). (See: [[rc://*/ta/man/translate/figs-possession]]) @@ -2547,8 +2547,8 @@ front:intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General 20:25 xasr rc://*/ta/man/translate/figs-metonymy εἰς τὴν πλευρὰν αὐτοῦ 1 See how you translated **his side** in [verse 20](../20/20md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) 20:25 iqn0 rc://*/ta/man/translate/figs-ellipsis οὐ μὴ πιστεύσω 1 Thomas is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “I will certainly not believe that Jesus has become alive again” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 20:26 vzm5 rc://*/ta/man/translate/figs-pastforfuture ἔρχεται 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) -20:26 r3iz rc://*/ta/man/translate/figs-activepassive τῶν θυρῶν κεκλεισμένων 1 See how you translated this phrase in [verse 19](../20/19.md). (See: [[rc://*/ta/man/translate/figs-activepassive]]) -20:26 m5tl rc://*/ta/man/translate/figs-idiom εἰρήνη ὑμῖν 1 See how you translated **Peace to you** in [verse 19](../20/19.md). (See: [[rc://*/ta/man/translate/figs-idiom]]) +20:26 r3iz rc://*/ta/man/translate/figs-activepassive τῶν θυρῶν κεκλεισμένων 1 See how you translated this phrase in [20:19](../20/19.md). (See: [[rc://*/ta/man/translate/figs-activepassive]]) +20:26 m5tl rc://*/ta/man/translate/figs-idiom εἰρήνη ὑμῖν 1 See how you translated **Peace to you** in [20:19](../20/19.md). (See: [[rc://*/ta/man/translate/figs-idiom]]) 20:27 j85h rc://*/ta/man/translate/figs-pastforfuture λέγει 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 20:27 xgwl rc://*/ta/man/translate/figs-explicit ὧδε 1 Jesus uses **here** to refer to the places on his **hands** where there were holes. These holes in Jesus’ **hands** were made by the nails that soldiers used to crucify him. If this might confuse your readers, you could state this explicitly. Alternate translation: “in these holes” (See: [[rc://*/ta/man/translate/figs-explicit]]) 20:27 ai73 rc://*/ta/man/translate/figs-metonymy τὰς χεῖράς μου 1 Jesus uses **my hands** to refer to the holes in Jesus’ **hands** that were made by the nails that soldiers used to crucify him. If this might confuse your readers, you could express the meaning plainly. Alternate translation: “the nail marks in my hands” (See: [[rc://*/ta/man/translate/figs-metonymy]]) diff --git a/tn_JON.tsv b/tn_JON.tsv index 0d74b8dd89..bd4d76834b 100644 --- a/tn_JON.tsv +++ b/tn_JON.tsv @@ -54,7 +54,7 @@ front:intro hk4p 0 # Introduction to Jonah\n\n## Part 1: General Introduction 1:11 dji8 rc://*/ta/man/translate/grammar-connect-logic-result הַ⁠יָּ֖ם הוֹלֵ֥ךְ וְ⁠סֹעֵֽר 1 This was the reason that the men asked Jonah what they should do. If it is more clear in your language to put the reason first, this can be stated at the beginning of verse 11, connecting to the result with a word like “so” or “therefore.” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 1:12 h982 כִּ֚י יוֹדֵ֣עַ אָ֔נִי כִּ֣י בְ⁠שֶׁ⁠לִּ֔⁠י הַ⁠סַּ֧עַר הַ⁠גָּד֛וֹל הַ⁠זֶּ֖ה עֲלֵי⁠כֶֽם 1 Alternate translation: “because I know that this huge storm is my fault” 1:13 lcd3 rc://*/ta/man/translate/figs-explicit וַ⁠יַּחְתְּר֣וּ הָ⁠אֲנָשִׁ֗ים לְ⁠הָשִׁ֛יב אֶל־הַ⁠יַּבָּשָׁ֖ה 1 The men did not want to throw Jonah into the sea, so they did not do as Jonah suggested. This information can be made explicit. (See: [[rc://*/ta/man/translate/figs-explicit]]) -1:13 m3iq הַ⁠יָּ֔ם הוֹלֵ֥ךְ וְ⁠סֹעֵ֖ר 1 “the storm became worse, and the waves became bigger” See how you translated this idiom in [verse 11](../01/11.md). +1:13 m3iq הַ⁠יָּ֔ם הוֹלֵ֥ךְ וְ⁠סֹעֵ֖ר 1 “the storm became worse, and the waves became bigger” See how you translated this idiom in [1:11](../01/11.md). 1:14 ap77 וַ⁠יִּקְרְא֨וּ 1 Alternate translation: “because of that they called out” or “because the sea became more violent they called loudly” 1:14 q2xq וַ⁠יִּקְרְא֨וּ אֶל־יְהוָ֜ה 1 Alternate translation: “therefore the men prayed loudly to Yahweh” 1:14 jdr3 rc://*/ta/man/translate/figs-exclamations אָנָּ֤ה 1 In this context, the word **Ah!** shows intense desperation. Represent this emotion in the most natural way for your language. (See: [[rc://*/ta/man/translate/figs-exclamations]]) diff --git a/tn_OBA.tsv b/tn_OBA.tsv index 8c3b994534..a7f5e14dc8 100644 --- a/tn_OBA.tsv +++ b/tn_OBA.tsv @@ -59,7 +59,7 @@ front:intro jrz8 0 # Introduction to Obadiah\n\n## Part 1: General Introducti 1:8 g6se rc://*/ta/man/translate/figs-parallelism חֲכָמִים֙ מֵֽ⁠אֱד֔וֹם וּ⁠תְבוּנָ֖ה מֵ⁠הַ֥ר עֵשָֽׂו 1 In this poetic style, the same meaning is expressed twice but in different words in order to emphasize what is being said. Here, **wise men** and **understanding** both refer to people who are wise, and **Edom** and **the mountain of Esau** are both ways of referring to the country of Edom. If this is confusing in your language, you can say this only once, or emphasize the meaning in another way. Alternate translation: “all people who are wise from the country of Edom” (See: [[rc://*/ta/man/translate/figs-parallelism]]) 1:8 jd23 rc://*/ta/man/translate/figs-abstractnouns וּ⁠תְבוּנָ֖ה 1 If your language does not use an abstract noun for the idea behind the word **understanding**, you can express the same idea with a verbal form. Alternate translation: “and people who know what to do” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 1:8 z8tf rc://*/ta/man/translate/figs-synecdoche מֵ⁠הַ֥ר עֵשָֽׂו 1 Yahweh is referring to the whole territory of Edom by using the name of one prominent part of it. The **mountain of Esau** may be the one now called Mount Bozrah. Alternate translation: “from the land of Edom” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) -1:8 gn3t rc://*/ta/man/translate/translate-names עֵשָֽׂו 1 This is the name of the man who was the ancestor of the people of Edom. See how you translated this in [verse 6](../01/06.md). (See: [[rc://*/ta/man/translate/translate-names]]) +1:8 gn3t rc://*/ta/man/translate/translate-names עֵשָֽׂו 1 This is the name of the man who was the ancestor of the people of Edom. See how you translated this in [1:6](../01/06.md). (See: [[rc://*/ta/man/translate/translate-names]]) 1:9 jd25 rc://*/ta/man/translate/figs-synecdoche וְ⁠חַתּ֥וּ גִבּוֹרֶ֖י⁠ךָ תֵּימָ֑ן 1 Yahweh continues speaking to the people of Edom, but now he addresses them as **Teman**, which was the name of the region around their capital city. This part of Edom is now being used to represent the whole people. Alternate translation: “People of Edom, your strong soldiers will become terrified” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 1:9 qvg3 rc://*/ta/man/translate/translate-names תֵּימָ֑ן 1 Teman is the name of a region in the land of Edom. Yahweh is referring to the whole territory of Edom by the name of one part of it. Alternate translation: “O people of Edom” (See: [[rc://*/ta/man/translate/translate-names]]) 1:9 ljv4 rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֧עַן 1 There is a cause-and-effect relationship here. Yahweh says in v. 8 that he will destroy the wise men in Edom, and here in v. 9 that the mighty men of Edom will be “dismayed” (that is, they will give up trying to fight). The people of Edom trusted in these two groups to protect them. So as a result of Yahweh destroying these two groups, no others in Edom will escape the invading armies, either. Alternate translation: “with the result that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]]) @@ -75,11 +75,11 @@ front:intro jrz8 0 # Introduction to Obadiah\n\n## Part 1: General Introducti 1:10 f8g6 rc://*/ta/man/translate/figs-idiom תְּכַסְּ⁠ךָ֣ בוּשָׁ֑ה 1 To be **covered** with something is an idiom for fully experiencing it. Alternate translation: “you will be completely ashamed” (See: [[rc://*/ta/man/translate/figs-idiom]]) 1:10 a113 rc://*/ta/man/translate/figs-activepassive וְ⁠נִכְרַ֖תָּ 1 If it would be helpful in your language, you could use an active form of the verb. Alternate translation: “your enemies will destroy you” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 1:10 jd43 rc://*/ta/man/translate/figs-explicit וְ⁠נִכְרַ֖תָּ 1 You can specify who will do the action. Alternate translation: “your enemies will destroy you” (See: [[rc://*/ta/man/translate/figs-explicit]]) -1:10 jd45 rc://*/ta/man/translate/figs-idiom וְ⁠נִכְרַ֖תָּ 1 As in [verse 5](../01/05.md), **cut off** is an idiom for being destroyed. See how you translated it there. Alternate translation: “your enemies will destroy you” (See: [[rc://*/ta/man/translate/figs-idiom]]) +1:10 jd45 rc://*/ta/man/translate/figs-idiom וְ⁠נִכְרַ֖תָּ 1 As in [1:5](../01/05.md), **cut off** is an idiom for being destroyed. See how you translated it there. Alternate translation: “your enemies will destroy you” (See: [[rc://*/ta/man/translate/figs-idiom]]) 1:11 w6hj rc://*/ta/man/translate/figs-metaphor עֲמָֽדְ⁠ךָ֣ מִ⁠נֶּ֔גֶד 1 This is a metaphor that pictures the people of Edom as a person who was just standing around and not helping a relative. Alternate translation: “you did not help him.” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:11 s38y rc://*/ta/man/translate/figs-parallelism שְׁב֥וֹת זָרִ֖ים חֵיל֑⁠וֹ וְ⁠נָכְרִ֞ים בָּ֣אוּ שְׁעָרָ֗יו 1 These two phrases mean similar things. They are used together to emphasize that Judah was in a desperate situation. Invading armies were plundering the cities of Judah. (See: [[rc://*/ta/man/translate/figs-parallelism]]) -1:11 rtj8 rc://*/ta/man/translate/figs-personification חֵיל֑⁠וֹ & שְׁעָרָ֗יו 1 Here, **his** refers to **your brother Jacob** in [verse 10](../01/10.md), meaning the people of Judah. (See: [[rc://*/ta/man/translate/figs-personification]]) -1:11 jd46 חֵיל֑⁠וֹ 1 In this context, the term translated **wealth** could also mean “army.” But since it clearly means “wealth” in [verse 13](../01/13.md), it seems best to translate it as “wealth” here, as well. +1:11 rtj8 rc://*/ta/man/translate/figs-personification חֵיל֑⁠וֹ & שְׁעָרָ֗יו 1 Here, **his** refers to **your brother Jacob** in [1:10](../01/10.md), meaning the people of Judah. (See: [[rc://*/ta/man/translate/figs-personification]]) +1:11 jd46 חֵיל֑⁠וֹ 1 In this context, the term translated **wealth** could also mean “army.” But since it clearly means “wealth” in [1:13](../01/13.md), it seems best to translate it as “wealth” here, as well. 1:11 jd47 rc://*/ta/man/translate/figs-synecdoche שְׁעָרָ֗יו 1 Here, **gates** stands for “city.” The gates, the part of a city through which people would come and go, are being used to represent the whole city. Alternate translation: “all the cities of Judah” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 1:11 i8sr rc://*/ta/man/translate/figs-metaphor וְ⁠עַל־יְרוּשָׁלִַ֨ם֙ יַדּ֣וּ גוֹרָ֔ל 1 There are two possibilities for what this could mean: (1) This is a figurative way of saying that the **foreigners** had complete control of **Jerusalem**, with Jerusalem pictured as something that everybody wants to have, but it cannot be divided, so they cast lots to see who will get it. Alternate translation: “they even plundered Jerusalem” or (2) The name of the city may be standing for the wealth of the city. Alternate translation: “and they divided the wealth of Jerusalem among themselves” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:11 s4y1 rc://*/ta/man/translate/figs-explicit גַּם־אַתָּ֖ה כְּ⁠אַחַ֥ד מֵ⁠הֶֽם 1 The people of Edom did not do exactly the same things as the **strangers** and **foreigners** did, but they were like them because they did not help the people of Judah, who were a related people group. If it would be helpful in your language, you could include this information, as in the UST. (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -87,16 +87,16 @@ front:intro jrz8 0 # Introduction to Obadiah\n\n## Part 1: General Introducti 1:12 e7cd rc://*/ta/man/translate/figs-explicit וְ⁠אַל־תֵּ֤רֶא 1 Here, **you should not have looked** implies that the people of Edom were looking on the disaster in Judah with pleasure. To make this clear, you could include this information in the way that you translate. Alternate translation: “you should not have enjoyed looking” or “it was very bad that you enjoyed looking” (See: [[rc://*/ta/man/translate/figs-explicit]]) 1:12 xhd0 rc://*/ta/man/translate/figs-hendiadys בְ⁠יוֹם־אָחִ֨י⁠ךָ֙ בְּ⁠י֣וֹם נָכְר֔⁠וֹ 1 The two phrases **on the day of your brother** and **on the day of his misfortune** work together to mean “on the day of your brother’s misfortune.” If having the two phrases is confusing, you could combine them into one phrase, as in the UST. (See: [[rc://*/ta/man/translate/figs-hendiadys]]) 1:12 crs3 rc://*/ta/man/translate/figs-idiom בְ⁠יוֹם 1 Here, **on the day** is an idiom that refers to an undefined period of time that could extend from one to very many days. Alternate translation: “at the time of” (See: [[rc://*/ta/man/translate/figs-idiom]]) -1:12 q8md rc://*/ta/man/translate/figs-personification אָחִ֨י⁠ךָ֙ 1 As in [verse 10](../01/10.md), Yahweh describes the people of Judah as a **brother** to the descendants of Esau, because their ancestor, Jacob, was the brother of Esau (Edom). (See: [[rc://*/ta/man/translate/figs-personification]]) +1:12 q8md rc://*/ta/man/translate/figs-personification אָחִ֨י⁠ךָ֙ 1 As in [1:10](../01/10.md), Yahweh describes the people of Judah as a **brother** to the descendants of Esau, because their ancestor, Jacob, was the brother of Esau (Edom). (See: [[rc://*/ta/man/translate/figs-personification]]) 1:12 f7lt rc://*/ta/man/translate/figs-gendernotations לִ⁠בְנֵֽי־יְהוּדָ֖ה 1 Here, the word **sons** does not refer only to men. It refers to all of the descendants of Jacob’s son Judah, and more broadly to all of the Israelites from a number of the different tribes of Israel who had come to live in the kingdom of Judah at this time. Alternate translation: “over the Israelites” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 1:12 lxg7 rc://*/ta/man/translate/figs-idiom וְ⁠אַל־תַּגְדֵּ֥ל פִּ֖י⁠ךָ 1 This is an idiom for bragging or mocking. In this context of observing someone else’s misfortune, mocking makes better sense. Alternate translation: “You should not have mocked them” (See: [[rc://*/ta/man/translate/figs-idiom]]) 1:13 dwn2 rc://*/ta/man/translate/figs-parallelism בְּ⁠י֣וֹם אֵידָ֔⁠ם & בְּ⁠י֣וֹם אֵיד֑⁠וֹ & בְּ⁠י֥וֹם אֵידֽ⁠וֹ 1 In this poetic style, the same phrase is used at the end of each line to emphasize how terrible the **calamity** was. If this style does not work in your language to communicate an increased emphasis, then you could combine the three occurrences into one and communicate that this was a very bad thing in another way, as in the UST. (See: [[rc://*/ta/man/translate/figs-parallelism]]) -1:13 wg54 rc://*/ta/man/translate/figs-personification אֵידָ֔⁠ם & אֵיד֑⁠וֹ & אֵידֽ⁠וֹ 1 In the first line of this verse, **their** refers to **my people**. In the second and third lines, God’s people are once again pictured as their ancestor Jacob, and so the singular pronoun **his** is used (see [verse 10](../01/10.md)). If this change is confusing in your language, you could avoid the personification and refer to the people with plural pronouns in all three lines. (See: [[rc://*/ta/man/translate/figs-personification]]) +1:13 wg54 rc://*/ta/man/translate/figs-personification אֵידָ֔⁠ם & אֵיד֑⁠וֹ & אֵידֽ⁠וֹ 1 In the first line of this verse, **their** refers to **my people**. In the second and third lines, God’s people are once again pictured as their ancestor Jacob, and so the singular pronoun **his** is used (see [1:10](../01/10.md)). If this change is confusing in your language, you could avoid the personification and refer to the people with plural pronouns in all three lines. (See: [[rc://*/ta/man/translate/figs-personification]]) 1:13 f9q3 rc://*/ta/man/translate/figs-exclamations גַם־אַתָּ֛ה 1 Yahweh is accusing the people of Edom directly, and he adds this exclamation to emphasize this. This exclamation expresses anger, demands their attention, and also may be a warning that they cannot claim to be innocent. If it is confusing to have this in the middle of another sentence, you could make this a separate sentence ending in an exclamation mark, either before or after the current sentence. Alternate translation: “I am talking to you” (See: [[rc://*/ta/man/translate/figs-exclamations]]) -1:13 crs5 rc://*/ta/man/translate/figs-idiom אַל־תֵּ֧רֶא 1 In this context, **looked on** is an idiom for “enjoyed looking at.” See how you translated this in [verse 12](../01/12.md). Alternate translation: “you should not have gloated” (See: [[rc://*/ta/man/translate/figs-idiom]]) +1:13 crs5 rc://*/ta/man/translate/figs-idiom אַל־תֵּ֧רֶא 1 In this context, **looked on** is an idiom for “enjoyed looking at.” See how you translated this in [1:12](../01/12.md). Alternate translation: “you should not have gloated” (See: [[rc://*/ta/man/translate/figs-idiom]]) 1:13 jz38 rc://*/ta/man/translate/figs-you וְ⁠אַל־תִּשְׁלַ֥חְנָה בְ⁠חֵיל֖⁠וֹ 1 Here, the word translated as **you** is feminine and plural. In the rest of Obadiah, it is masculine and singular. It may be that God is addressing the women specifically here in case they thought that they were not also guilty. So use a feminine plural form here, or mark this in some other way so that it means “you women.” (See: [[rc://*/ta/man/translate/figs-you]]) 1:14 ixs7 rc://*/ta/man/translate/translate-unknown הַ⁠פֶּ֔רֶק 1 A **crossroads** is a place where two roads come together. (See: [[rc://*/ta/man/translate/translate-unknown]]) -1:14 p7i1 rc://*/ta/man/translate/figs-metaphor לְ⁠הַכְרִ֖ית 1 Here, **to cut down** is a metaphor that means “to kill.” It is likely a comparison to the way grain is cut down at harvest time. See how you translated this same metaphor in [verse 9](../01/09.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) +1:14 p7i1 rc://*/ta/man/translate/figs-metaphor לְ⁠הַכְרִ֖ית 1 Here, **to cut down** is a metaphor that means “to kill.” It is likely a comparison to the way grain is cut down at harvest time. See how you translated this same metaphor in [1:9](../01/09.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:14 qdx9 rc://*/ta/man/translate/figs-explicit וְ⁠אַל־תַּסְגֵּ֥ר שְׂרִידָ֖י⁠ו 1 If it would be helpful in your language, you could make explicit to whom the Edomites delivered the Judean survivors. Alternate translation: “You should not have captured the survivors and delivered them over to the enemy soldiers” (See: [[rc://*/ta/man/translate/figs-explicit]]) 1:15 fa9m כִּֽי־קָר֥וֹב יוֹם־יְהוָ֖ה עַל־כָּל־הַ⁠גּוֹיִ֑ם כַּ⁠אֲשֶׁ֤ר עָשִׂ֨יתָ֙ יֵעָ֣שֶׂה לָּ֔⁠ךְ גְּמֻלְ⁠ךָ֖ יָשׁ֥וּב בְּ⁠רֹאשֶֽׁ⁠ךָ 1 Bible experts are not certain whether verse 15 goes with verse 14 as the end of the previous section or if it goes with verse 16 as the beginning of the new section. Many Bibles put a section break and a heading before verse 15, such as “God Will Judge the Nations.” 1:15 e5t7 rc://*/ta/man/translate/figs-explicit כִּֽי־קָר֥וֹב יוֹם־יְהוָ֖ה עַל־כָּל־הַ⁠גּוֹיִ֑ם 1 Here Yahweh is giving the people of Edom the reason why they should not have done all of the bad things that they did to the Israelites that were listed in verses 11-14, and instead of that, helped them. It is because Yahweh will soon judge all nations for the way that they have treated others. If it would be helpful in your language, you could make this explicit, as in the UST. (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -106,7 +106,7 @@ front:intro jrz8 0 # Introduction to Obadiah\n\n## Part 1: General Introducti 1:15 djk9 rc://*/ta/man/translate/figs-metaphor גְּמֻלְ⁠ךָ֖ יָשׁ֥וּב בְּ⁠רֹאשֶֽׁ⁠ךָ 1 This is a metaphor that pictures the Edomites as having sent bad things out to others, and now those things are going to come back and hurt them as they land on their heads. Alternate translation: “those same things will soon happen to you” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:15 cr3s rc://*/ta/man/translate/figs-synecdoche בְּ⁠רֹאשֶֽׁ⁠ךָ 1 The **head** is being used to represent the whole person. Alternate translation: “to you” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 1:16 nf6s rc://*/ta/man/translate/figs-explicit כִּ֗י כַּֽ⁠אֲשֶׁ֤ר שְׁתִיתֶם֙ 1 As at the beginning of verse 15, here also the connecting word **For** indicates that this is a reason why the people of Edom should have helped the Israelites instead of joining in attacking them. Here also Yahweh describes how he will soon judge all nations for the way that they have treated others. There are two possibilities for how you can make this explicit, If it would be helpful in your language. Choosing between these possibilities depends on how you interpret the referent of the word **you**. The word **you** here is masculine plural, the first and only time it occurs in this form in the book. Throughout the book, the nation of Edom was addressed with the masculine singular form. This is also the last occurrence of the second person in the book. (1) Because of these observations, the use of drinking here and throughout the Bible as a metaphor for suffering punishment, and the location of this suffering on Mount Zion in Jerusalem, it seems that here Obadiah stops addressing the people of Edom and returns to addressing the people of Israel. At the beginning of the book, Obadiah included the people of Israel when he said, “We have heard a report from Yahweh.” Now, near the end of the book, he addresses them again, giving them assurance that the people of Edom will be punished for what they did to the people of Israel. See the UST. (2) This word **you** could refer to the people of Edom. Alternate translation: “You should have helped the people of Israel, because just as you drank” (See: [[rc://*/ta/man/translate/figs-explicit]]) -1:16 cr9s rc://*/ta/man/translate/writing-pronouns כַּֽ⁠אֲשֶׁ֤ר שְׁתִיתֶם֙ 1 Throughout the book of Obadiah, the nation of Edom is addressed with a masculine singular form of “you.” (The one feminine plural form in [verse 13](../01/13.md) only addresses the women of Edom). Here, however, **you** is masculine plural. There are two possibilities for who is being addressed here. (1) It refers to the people of Israel. This would explain the shift from singular to plural. Just as Obadiah addressed the people of Israel in the plural in [verse 1](../01/01.md), so he addresses them in the plural now. This interpretation also fits with the metaphor used here and throughout the Bible that pictures suffering and divine punishment as drinking something that makes a person stagger, fall, and die. The people of Israel suffered and died in Jerusalem when the city was destroyed. This also allows the comparison in this verse to fit with the idea in the previous verse that Edom will suffer in the same way that they made Israel to suffer. See the UST. (2) It refers to the people of Edom. In this case, the comparison is between how the people of Edom literally drank wine in celebration of Jerusalem’s destruction with how the nations will metaphorically drink God’s punishment. Either that, or the verb must be forced into a future meaning, and the comparison is between how God will punish the people of Edom in Jerusalem and how God will punish all the nations. Alternate translation: “just as I will punish you” (See: [[rc://*/ta/man/translate/writing-pronouns]]) +1:16 cr9s rc://*/ta/man/translate/writing-pronouns כַּֽ⁠אֲשֶׁ֤ר שְׁתִיתֶם֙ 1 Throughout the book of Obadiah, the nation of Edom is addressed with a masculine singular form of “you.” (The one feminine plural form in [1:13](../01/13.md) only addresses the women of Edom). Here, however, **you** is masculine plural. There are two possibilities for who is being addressed here. (1) It refers to the people of Israel. This would explain the shift from singular to plural. Just as Obadiah addressed the people of Israel in the plural in [1:1](../01/01.md), so he addresses them in the plural now. This interpretation also fits with the metaphor used here and throughout the Bible that pictures suffering and divine punishment as drinking something that makes a person stagger, fall, and die. The people of Israel suffered and died in Jerusalem when the city was destroyed. This also allows the comparison in this verse to fit with the idea in the previous verse that Edom will suffer in the same way that they made Israel to suffer. See the UST. (2) It refers to the people of Edom. In this case, the comparison is between how the people of Edom literally drank wine in celebration of Jerusalem’s destruction with how the nations will metaphorically drink God’s punishment. Either that, or the verb must be forced into a future meaning, and the comparison is between how God will punish the people of Edom in Jerusalem and how God will punish all the nations. Alternate translation: “just as I will punish you” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 1:16 cr7s rc://*/ta/man/translate/figs-metaphor שְׁתִיתֶם֙ 1 The image of drinking something is often used in the Bible as a metaphor for suffering or for being punished by God. Alternate translation: “you suffered” or “I punished you” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:16 ujj9 rc://*/ta/man/translate/figs-metonymy עַל־הַ֣ר קָדְשִׁ֔⁠י 1 The **mountain of my holiness** refers to Mount Zion and therefore to the city of Jerusalem. So here Jerusalem is being referred to by the name of something closely associated with it, the mountain that the city is built on. Alternate translation: “in my holy city, Jerusalem” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 1:16 qz7p rc://*/ta/man/translate/figs-metaphor יִשְׁתּ֥וּ כָֽל־הַ⁠גּוֹיִ֖ם תָּמִ֑יד 1 Here the metaphor continues, using **drink** to mean “suffer” or “be punished.” Alternate translation: “I will punish all of the nations continually” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -146,7 +146,7 @@ front:intro jrz8 0 # Introduction to Obadiah\n\n## Part 1: General Introducti 1:20 u5t1 rc://*/ta/man/translate/grammar-collectivenouns וְ⁠גָלֻ֥ת יְרוּשָׁלִַ֖ם 1 Here, **exile** is a collective singular noun that includes all of the people who were captured and taken away from their homes in Jerusalem. Alternate translation: “The people who were captured and taken away from their homes in Jerusalem” (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) 1:20 x6yt rc://*/ta/man/translate/translate-names בִּ⁠סְפָרַ֑ד 1 **Sepharad** is the name of a place whose location is unknown to modern scholars. Some experts suggest that it refers to the city of Sardis in the region of Lydia. This would be in Asia Minor, northwest of Israel, in what is now the country of Turkey. Alternate translation: “currently live in Sepharad” (See: [[rc://*/ta/man/translate/translate-names]]) 1:20 cr39 rc://*/ta/man/translate/figs-explicit יִֽרְשׁ֕וּ 1 In order to conquer the **cities of the Negev**, these exiles first will return from the distant lands where they are living. If it would be helpful in your language, you could say that explicitly. Alternate translation: “they will come back and conquer” (See: [[rc://*/ta/man/translate/figs-explicit]]) -1:20 cr41 rc://*/ta/man/translate/translate-names הַ⁠נֶּֽגֶב 1 The **Negev** is the name of the southern region of Judea that is dry, rocky, and barren. See how you translated this in [verse 19](../01/19.md) Alternate translation: “the southern Judean wilderness” (See: [[rc://*/ta/man/translate/translate-names]]) +1:20 cr41 rc://*/ta/man/translate/translate-names הַ⁠נֶּֽגֶב 1 The **Negev** is the name of the southern region of Judea that is dry, rocky, and barren. See how you translated this in [1:19](../01/19.md) Alternate translation: “the southern Judean wilderness” (See: [[rc://*/ta/man/translate/translate-names]]) 1:21 j7nf rc://*/ta/man/translate/figs-metonymy וְ⁠עָל֤וּ מֽוֹשִׁעִים֙ בְּ⁠הַ֣ר צִיּ֔וֹן לִ⁠שְׁפֹּ֖ט אֶת־הַ֣ר עֵשָׂ֑ו 1 Even though **the mountain of Zion** is a figurative name for Jerusalem, it would be good to keep the imagery of this high place in Jerusalem where God’s temple was, if possible. This would also allow the comparison with **the mountain of Esau**. Edom had boasted that it was up high and that no one could bring it down. But with this figurative imagery, Yahweh is saying that he will bring it down and place his own people up high instead. you could also choose to express this meaning in plain language if that is how you have been translating the book and if **the mountain of Zion** would be misunderstood. Alternate translation: “Israel’s saviors will go up to Jerusalem and will rule over Edom, who thought that they were so high, from up there” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 1:21 hyg2 מֽוֹשִׁעִים֙ 1 Here, **saviors** refers to Israelite military leaders whom God will use to defeat the nation of Edom. Alternate translation: “the leaders who have saved Israel” 1:21 cr43 rc://*/ta/man/translate/figs-metonymy בְּ⁠הַ֣ר צִיּ֔וֹן 1 Yahweh is referring to Jerusalem by the name of something closely associated with it, the mountain that the city is built on. See how you translated this in verses 16 and 17. Alternate translation: “to Jerusalem” (See: [[rc://*/ta/man/translate/figs-metonymy]]) diff --git a/tn_ROM.tsv b/tn_ROM.tsv index c6ec4b4c35..d7d6331d8a 100644 --- a/tn_ROM.tsv +++ b/tn_ROM.tsv @@ -7,7 +7,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 1:1 ukts rc://*/ta/man/translate/grammar-connect-logic-goal εἰς εὐαγγέλιον Θεοῦ 1 Here, **for** introduces a purpose clause. Paul is stating the purpose for which Jesus**set** him **apart**. Use a natural way in your language for introducing a purpose clause. Alternate translation: “in order to preach the gospel of God” or “so that I could announce the good news from God” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]]) 1:1 ji90 rc://*/ta/man/translate/figs-possession εὐαγγέλιον Θεοῦ 1 Paul is using the possessive form to describe **the gospel** that comes from **God**. If it would be helpful in your language, you could use a different expression. Alternate translation: “the gospel from God” (See: [[rc://*/ta/man/translate/figs-possession]]) 1:2 cu3r rc://*/ta/man/translate/figs-distinguish ὃ 1 Here, **which** indicates that what follows is further information about “the gospel of God” mentioned in the previous verse. Paul is emphasizing that “the gospel of God” originated from **the holy Scriptures**, which also come from God. If it would be helpful in your language, you could make the relationship between these phrases clearer. Alternate translation: “that is, the gospel” (See: [[rc://*/ta/man/translate/figs-distinguish]]) -1:3 lab1 rc://*/ta/man/translate/figs-distinguish περὶ τοῦ Υἱοῦ αὐτοῦ 1 This phrase gives us further information about “the gospel of God.” Paul means that the message of God’s promised good news is about God’s Son, “Christ Jesus”, as mentioned in [verse 1](../01/01.md). If it would be helpful in your language, you could make the relationship between these phrases clearer. Alternate translation: “that is, the gospel about his Son” (See: [[rc://*/ta/man/translate/figs-distinguish]]) +1:3 lab1 rc://*/ta/man/translate/figs-distinguish περὶ τοῦ Υἱοῦ αὐτοῦ 1 This phrase gives us further information about “the gospel of God.” Paul means that the message of God’s promised good news is about God’s Son, “Christ Jesus”, as mentioned in [1:1](../01/01.md). If it would be helpful in your language, you could make the relationship between these phrases clearer. Alternate translation: “that is, the gospel about his Son” (See: [[rc://*/ta/man/translate/figs-distinguish]]) 1:3 lk5q rc://*/ta/man/translate/guidelines-sonofgodprinciples τοῦ Υἱοῦ αὐτοῦ 1 **Son** is an important title that describes the relationship between God and Jesus. (See: [[rc://*/ta/man/translate/guidelines-sonofgodprinciples]]) 1:3 y2uy rc://*/ta/man/translate/figs-idiom τοῦ γενομένου ἐκ σπέρματος Δαυεὶδ 1 Here, **from a seed of David** is an idiom that refers to a descendant of David. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “who was born a descendant of David” (See: [[rc://*/ta/man/translate/figs-idiom]]) 1:3 rj9f rc://*/ta/man/translate/figs-idiom κατὰ σάρκα 1 Here, **according to the flesh** is an idiom meaning “with reference to physical descent.” If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “according to natural descent” (See: [[rc://*/ta/man/translate/figs-idiom]]) @@ -64,13 +64,13 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 1:12 pnnm rc://*/ta/man/translate/figs-distinguish τοῦτο δέ ἐστιν 1 Here, **and that is** gives further information about why Paul wants to share “some spiritual gift” with the believers in Rome. If it would be helpful in your language, you could make the relationship between these phrases clearer. Alternate translation: “namely” or “specifically” (See: [[rc://*/ta/man/translate/figs-distinguish]]) 1:12 ux1x rc://*/ta/man/translate/figs-activepassive συνπαρακληθῆναι ἐν ὑμῖν 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: “to mutually encourage each other” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 1:12 ddtm rc://*/ta/man/translate/figs-possession διὰ τῆς ἐν ἀλλήλοις πίστεως, ὑμῶν τε καὶ ἐμοῦ 1 Paul is using the possessive form to refer to the trust in Jesus that both he and his readers shared. Paul means that they should mutually encourage each other because they have a mutual faith in Christ. If it would be helpful in your language, you could use a different expression. Alternate translation: “by both you and I sharing with one another how we trust in God” or “through talking about our common Christian faith” (See: [[rc://*/ta/man/translate/figs-possession]]) -1:12 e6py rc://*/ta/man/translate/figs-abstractnouns πίστεως 1 See how you translated **faith** in [verse 5](../01/05.md) (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +1:12 e6py rc://*/ta/man/translate/figs-abstractnouns πίστεως 1 See how you translated **faith** in [1:5](../01/05.md) (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 1:13 yi1f rc://*/ta/man/translate/figs-litotes οὐ θέλω δὲ ὑμᾶς ἀγνοεῖν 1 Here Paul uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that is the opposite of the intended meaning. If it would be helpful in your language, you can express the meaning positively. Alternate translation: “I definitely want you to be informed” (See: [[rc://*/ta/man/translate/figs-litotes]]) 1:13 rwzn rc://*/ta/man/translate/figs-activepassive ἀγνοεῖν 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: “to not know” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 1:13 u1cq rc://*/ta/man/translate/figs-gendernotations ἀδελφοί 1 Although the term **brother** is masculine, Paul is using the word here to refer to both male and female believers in Christ. Alternate translation: “brothers and sisters” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 1:13 zvrj rc://*/ta/man/translate/figs-explicit καὶ ἐκωλύθην ἄχρι τοῦ δεῦρο 1 Paul assumes that his readers will know that **until now** means “even at the present time.” He does not mean that he was no longer **hindered** at the moment he wrote these words. If it would be helpful in your language, you could state this explicitly. Alternate translation: “but I have been hindered and still am hindered now” (See: [[rc://*/ta/man/translate/figs-explicit]]) 1:13 b92o rc://*/ta/man/translate/figs-activepassive ἐκωλύθην 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God hindered me” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -1:13 gnu7 rc://*/ta/man/translate/figs-metaphor ἵνα τινὰ καρπὸν σχῶ καὶ ἐν ὑμῖν 1 Here, **fruit** could refer to: (1) people believing in the gospel as a result of Paul’s preaching, which would connect this verse to the idea in [verse 15](../01/15.md). Alternative translation: “so that I might lead people to salvation among you also” (2) strengthening the believers in Rome, in which case this would have the same meaning as “some spiritual, gracious gift” in [verse 11](../01/11.md). Alternative translation: “so that I might strengthen you also” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +1:13 gnu7 rc://*/ta/man/translate/figs-metaphor ἵνα τινὰ καρπὸν σχῶ καὶ ἐν ὑμῖν 1 Here, **fruit** could refer to: (1) people believing in the gospel as a result of Paul’s preaching, which would connect this verse to the idea in [1:15](../01/15.md). Alternative translation: “so that I might lead people to salvation among you also” (2) strengthening the believers in Rome, in which case this would have the same meaning as “some spiritual, gracious gift” in [1:11](../01/11.md). Alternative translation: “so that I might strengthen you also” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:14 s4bm rc://*/ta/man/translate/figs-metaphor ὀφειλέτης εἰμί 1 Paul speaks of himself as if he were a **debtor** who owed money to people who were not Jews, such as **Greeks** and **barbarians**. Paul means that he was obligated to preach the gospel to non-Jews because God had commanded him to do so. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternative translation, “I am obliged to preach the gospel” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:14 j2sz rc://*/ta/man/translate/figs-merism Ἕλλησίν τε καὶ βαρβάροις 1 Here Paul uses **Greeks** and **barbarians** to represent all the Gentiles referred to in the previous verse. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “to all types of Gentiles” (See: [[rc://*/ta/man/translate/figs-merism]]) 1:14 lio6 rc://*/ta/man/translate/figs-merism σοφοῖς τε καὶ ἀνοήτοις 1 Here Paul uses **wise ones** and **foolish ones** to represent all types of people among the Gentiles referred to in the previous verse. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “to all types of people among the Gentiles” (See: [[rc://*/ta/man/translate/figs-merism]]) @@ -97,7 +97,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 1:17 bgvh rc://*/ta/man/translate/figs-activepassive καθὼς γέγραπται 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 quotation was written by the prophet Habakkuk. Alternate translation: “just as the prophet Habakkuk wrote” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 1:17 oih2 rc://*/ta/man/translate/figs-quotemarks ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται 1 In this sentence Paul quotes [Habakkuk 2:4](../hab/02/04.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 1:17 a9y7 rc://*/ta/man/translate/figs-explicit ἐκ πίστεως ζήσεται 1 Here, **live** could refer to: (1) eternal life. Alternative translation: “will live eternally by faith” (2) the quality of one’s physical life. Alternative translation: “will truly live by faith” (See: [[rc://*/ta/man/translate/figs-explicit]]) -1:17 e7eu rc://*/ta/man/translate/figs-abstractnouns πίστεως 2 See how you translated **faith** in [verse 5](../01/05.md) (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +1:17 e7eu rc://*/ta/man/translate/figs-abstractnouns πίστεως 2 See how you translated **faith** in [1:5](../01/05.md) (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 1:18 c69s rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 **For** indicates that what follows is the reason why “the righteous one must live by faith,” as mentioned in the previous verse. Use a natural way in your language for indicating a reason. Alternate translation: “The righteous one must live this way because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 1:18 r15v rc://*/ta/man/translate/figs-activepassive ἀποκαλύπτεται & ὀργὴ Θεοῦ 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: “God is revealing his wrath” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 1:18 wzy3 rc://*/ta/man/translate/figs-metonymy ὀργὴ Θεοῦ 1 Here Paul uses **wrath** to refer to the outcome of God’s **wrath**, which is judging and punishing people because they are unrighteous. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “God’s wrathful punishment” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -136,13 +136,13 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 1:24 fvv6 rc://*/ta/man/translate/grammar-connect-logic-result διὸ 1 The word **Therefore** indicates that what follows is a logical conclusion. **Therefore** here introduces a result clause. Paul is stating the result of people rejecting the glory of God, as described in the previous verse. Use a natural way in your language to introduce a result clause. Alternate translation: “As a result” or “This is why” or “Because of this” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 1:24 ec9q rc://*/ta/man/translate/figs-metaphor παρέδωκεν αὐτοὺς ὁ Θεὸς ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν 1 Paul speaks of these people as if **God** were physically giving them to **lusts**. He means that God is allowing them to have what they desire. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “God permitted them to become controlled by the lusts of their hearts” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:24 tlv5 rc://*/ta/man/translate/figs-possession ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν 1 Paul is using the possessive form to describe **lusts** that come from **their hearts**. If it would be helpful in your language, you could use a different expression. Alternate translation: “the lusts that come from their hearts” (See: [[rc://*/ta/man/translate/figs-possession]]) -1:24 le2o rc://*/ta/man/translate/figs-metonymy τῶν καρδιῶν αὐτῶν 1 See how you translated “heart” in [verse 21](../01/21.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) +1:24 le2o rc://*/ta/man/translate/figs-metonymy τῶν καρδιῶν αὐτῶν 1 See how you translated “heart” in [1:21](../01/21.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) 1:24 rkou rc://*/ta/man/translate/grammar-connect-logic-result εἰς ἀκαθαρσίαν 1 This is a result clause. Paul is stating the result of people indulging in **the lusts of their hearts**. Use the natural way in your language to express result. Alternate translation (with a comma preceding): “, resulting in uncleanness” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 1:24 ze8i rc://*/ta/man/translate/figs-abstractnouns εἰς ἀκαθαρσίαν 1 If your language does not use an abstract noun for the idea of **uncleanness**, you could express the same idea in another way. Alternate translation: “to become unclean” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 1:24 g0r4 rc://*/ta/man/translate/figs-metaphor εἰς ἀκαθαρσίαν 1 Here Paul uses **uncleanness** to refer to sexual immorality as if it were something dirty. He means that these lustful people become spiritually impure as a result of doing sexually immoral acts. If it would be helpful in your language, you could use an equivalent metaphor from your culture or express the meaning plainly. Alternative translation, “to become sexually immoral” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:24 puad rc://*/ta/man/translate/grammar-connect-logic-goal τοῦ ἀτιμάζεσθαι 1 Here, **to dishonor** could refer to: (1) the result of God giving the people **over to their lusts**. Alternate translation: “which results in them dishonoring” (2) the purpose for which **God gave them over to their lusts**. Alternate translation: “in order to dishonor” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]]) 1:24 a8pm rc://*/ta/man/translate/figs-euphemism τοῦ ἀτιμάζεσθαι τὰ σώματα αὐτῶν 1 In this clause Paul uses **dishonor their bodies** figuratively to refer to sexually immoral acts. This is a polite way of referring to a shameful act. If it would be helpful in your language, you could use a different polite way of referring to this or you could express the meaning plainly. Alternate translation: “to commit sexually immoral acts” or “to indulge in sexually immoral activity” (See: [[rc://*/ta/man/translate/figs-euphemism]]) -1:25 dv6h rc://*/ta/man/translate/figs-metaphor οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ Θεοῦ ἐν τῷ ψεύδει 1 Paul uses **exchanged** to describe the actions of these ungodly people as if they were exchanging goods or money. Paul means that they stopped believing what is true about God and started believing in idols, which are false gods. If it would be helpful in your language, you could express the meaning plainly. See how you translated **exchanged** in [verse 23](../01/23.md). Alternative translation, “these people refused to trust what God says is true and accepted what is false” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +1:25 dv6h rc://*/ta/man/translate/figs-metaphor οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ Θεοῦ ἐν τῷ ψεύδει 1 Paul uses **exchanged** to describe the actions of these ungodly people as if they were exchanging goods or money. Paul means that they stopped believing what is true about God and started believing in idols, which are false gods. If it would be helpful in your language, you could express the meaning plainly. See how you translated **exchanged** in [1:23](../01/23.md). Alternative translation, “these people refused to trust what God says is true and accepted what is false” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:25 koee rc://*/ta/man/translate/figs-abstractnouns τὴν ἀλήθειαν τοῦ Θεοῦ ἐν τῷ ψεύδει 1 If your language does not use abstract nouns for the ideas of **truth** and **lie**, you could express the same ideas in another way. Alternate translation: “what is correct about God for what is incorrect” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 1:25 e9pj rc://*/ta/man/translate/figs-possession τὴν ἀλήθειαν τοῦ Θεοῦ 1 Paul is using the possessive form to describe **truth** that is about **God**. If it would be helpful in your language, you could use a different expression. Alternate translation: “the truth about God” (See: [[rc://*/ta/man/translate/figs-possession]]) 1:25 bl7p rc://*/ta/man/translate/figs-doublet ἐσεβάσθησαν καὶ ἐλάτρευσαν 1 These two phrases mean basically the same thing. Paul uses them to emphasize that these people completely rejected worshiping the true **God**. If your language does not use repetition in this way, you could combine these phrases. Alternate translation: “wholeheartedly worshiped” (See: [[rc://*/ta/man/translate/figs-doublet]]) @@ -150,7 +150,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 1:25 xrsa rc://*/ta/man/translate/figs-distinguish τὸν κτίσαντα, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας 1 This phrase gives further information about **the Creator**. If it would be helpful in your language, you could make the relationship between these phrases clearer. Alternate translation: “the Creator God who is blessed to eternity” (See: [[rc://*/ta/man/translate/figs-distinguish]]) 1:25 m8zg rc://*/ta/man/translate/translate-blessing ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας 1 After naming **the Creator**, Paul adds a blessing. Use a form that people would recognize as a blessing in your language. Alternate translation: “may he be blessed to eternity” (See: [[rc://*/ta/man/translate/translate-blessing]]) 1:25 v1ex rc://*/ta/man/translate/figs-nominaladj εὐλογητὸς 1 Paul is using the adjective **blessed** as a noun in order to describe **the Creator**. If your language does not use adjectives in the same way, you could translate this with a noun phrase. Alternate translation: “the Blessed One” (See: [[rc://*/ta/man/translate/figs-nominaladj]]) -1:26 sk6f rc://*/ta/man/translate/figs-metaphor παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς 1 See how you translated this phrase in [verse 24](../01/24.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) +1:26 sk6f rc://*/ta/man/translate/figs-metaphor παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς 1 See how you translated this phrase in [1:24](../01/24.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 1:26 hw81 rc://*/ta/man/translate/figs-possession πάθη ἀτιμίας 1 Paul is using the possessive form to describe **passions** that are characterized by **dishonor**. If it would be helpful in your language, you could use a different expression. Alternate translation: “dishonorable passions” (See: [[rc://*/ta/man/translate/figs-possession]]) 1:26 lk73 rc://*/ta/man/translate/figs-abstractnouns πάθη ἀτιμίας 1 If your language does not use abstract nouns for the ideas of **passions** and **dishonor**, you could express the same ideas in another way. Alternate translation: “dishonor themselves by doing what they are passionate about” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 1:26 j4ni rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 The word translated **for** introduces an explanation of **passions of dishonor**. This explanation begins after the word **for** and continues through the end of the next verse. Use a word or phrase that introduces a further explanation or elaboration in your language. Alternate translation: “that is,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) @@ -214,10 +214,10 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 2:3 zwg7 rc://*/ta/man/translate/figs-rquestion λογίζῃ δὲ τοῦτο, ὦ ἄνθρωπε, ὁ κρίνων τοὺς τὰ τοιαῦτα πράσσοντας, καὶ ποιῶν αὐτά, ὅτι σὺ ἐκφεύξῃ τὸ κρίμα τοῦ Θεοῦ? 1 Paul is using a rhetorical question here to emphasize that these judgmental people should know that God will finally judge them. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “But you should not think, O man, who judges those who are practicing such things and you are doing the same things, that you will escape from the judgment of God!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 2:3 jct9 rc://*/ta/man/translate/writing-pronouns τοῦτο 1 The pronoun **this** refers to the final clause of this verse **that you will escape from the judgment of God**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “this result” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 2:3 ysys rc://*/ta/man/translate/figs-infostructure τοῦτο, ὦ ἄνθρωπε, ὁ κρίνων τοὺς τὰ τοιαῦτα πράσσοντας, καὶ ποιῶν αὐτά, ὅτι σὺ ἐκφεύξῃ τὸ κρίμα τοῦ Θεοῦ 1 If it would be more natural in your language, you could change the order of these clauses. Alternate translation: “that you will escape from the judgment of God, O man, who judges those who are practicing such things and you are doing the same things” (See: [[rc://*/ta/man/translate/figs-infostructure]]) -2:3 rk75 rc://*/ta/man/translate/figs-exclamations ὦ ἄνθρωπε 1 See how you translated this phrase in [verse 1](../02/01.md). (See: [[rc://*/ta/man/translate/figs-exclamations]]) -2:3 mo4p rc://*/ta/man/translate/figs-explicit τὰ τοιαῦτα & αὐτά 1 The phrases **such things** and **the same things** refer to the litany of “the things that are not proper” in [1:28–32](../01/28/md). See how you translated **such things** in [verse 2](../02/02.md) and **the same things** in [verse 1](../02/01.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) +2:3 rk75 rc://*/ta/man/translate/figs-exclamations ὦ ἄνθρωπε 1 See how you translated this phrase in [2:1](../02/01.md). (See: [[rc://*/ta/man/translate/figs-exclamations]]) +2:3 mo4p rc://*/ta/man/translate/figs-explicit τὰ τοιαῦτα & αὐτά 1 The phrases **such things** and **the same things** refer to the litany of “the things that are not proper” in [1:28–32](../01/28/md). See how you translated **such things** in [2:2](../02/02.md) and **the same things** in [2:1](../02/01.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 2:3 bd82 rc://*/ta/man/translate/figs-personification ὅτι σὺ ἐκφεύξῃ τὸ κρίμα τοῦ Θεοῦ 1 Here Paul speaks of **judgment** as if it were a person from whom someone could **escape**. Paul means that no one can avoid God’s judgment. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “that you will not prevent God’s judgment” (See: [[rc://*/ta/man/translate/figs-personification]]) -2:3 hpej rc://*/ta/man/translate/figs-explicit τὸ κρίμα τοῦ Θεοῦ 1 See how you translated this phrase in [verse 2](../02/02.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) +2:3 hpej rc://*/ta/man/translate/figs-explicit τὸ κρίμα τοῦ Θεοῦ 1 See how you translated this phrase in [2:2](../02/02.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 2:4 pex3 rc://*/ta/man/translate/figs-rquestion ἢ τοῦ πλούτου τῆς χρηστότητος αὐτοῦ, καὶ τῆς ἀνοχῆς, καὶ τῆς μακροθυμίας καταφρονεῖς, ἀγνοῶν ὅτι τὸ χρηστὸν τοῦ Θεοῦ, εἰς μετάνοιάν σε ἄγει? 1 Paul is using a rhetorical question here to emphasize that these judgmental people should know that **the kindness of God leads** them **to repentance**. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “You who scorn the wealth of his kindness and forbearance and patience surely know that the kindness of God leads you to repentance!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 2:4 v9yf rc://*/ta/man/translate/figs-youcrowd καταφρονεῖς & σε 1 In this verse Paul uses the singular pronoun **you** here to refer to all of humanity in general. See how you translated **you** in [verses 1](../02/01.md) and [3](../02/03.md). (See: [[rc://*/ta/man/translate/figs-youcrowd]]) 2:4 w537 rc://*/ta/man/translate/figs-metaphor τοῦ πλούτου τῆς χρηστότητος αὐτοῦ, καὶ τῆς ἀνοχῆς, καὶ τῆς μακροθυμίας 1 Paul speaks of God’s **kindness and forbearance and patience** as if they were wealth that could be acquired or rejected. If it would be helpful in your language, you could use a simile or express the meaning plainly. Alternative translation: “acquiring his wonderful kindness and forbearance and patience” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -238,7 +238,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 2:6 frov rc://*/ta/man/translate/figs-quotations ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ 1 This clause is a quotation from the Old Testament ([Psalm 62:12](../psa/062/012.md)). If it would be more natural in your language, you could express this as a direct quotation. Alternate translation: “who ‘will pay back to each one according to his deeds’” (See: [[rc://*/ta/man/translate/figs-quotations]]) 2:6 jwcx rc://*/ta/man/translate/figs-metaphor ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ 1 Here Paul uses **pay back** to refer to appropriately punishing or rewarding someone as if the punishment or reward was reciprocal payment for that person’s deeds. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “will appropriately punish or reward each one according to his deeds” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 2:6 gj1q rc://*/ta/man/translate/figs-abstractnouns τὰ ἔργα αὐτοῦ 1 If your language does not use an abstract noun for the idea of **deeds**, you could express the same idea in another way. Alternate translation: “how he acts” or “what he does” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -2:7 ylpm 0 # General Information:\n\nIn [verses 7–10](../02/07.md) Paul explains what he means when he said in [verse 6](../02/06.md) that God will “pay back to each according to his deeds.” +2:7 ylpm 0 # General Information:\n\nIn [verses 7–10](../02/07.md) Paul explains what he means when he said in [2:6](../02/06.md) that God will “pay back to each according to his deeds.” 2:7 rrbf rc://*/ta/man/translate/figs-infostructure τοῖς & καθ’ ὑπομονὴν ἔργου ἀγαθοῦ, δόξαν καὶ τιμὴν καὶ ἀφθαρσίαν ζητοῦσιν, ζωὴν αἰώνιον; 1 If it would be more natural in your language, you could change the order of these clauses. Alternate translation: “eternal life to those who are seeking glory and honor and incorruptibility according to endurance of good work” (See: [[rc://*/ta/man/translate/figs-infostructure]]) 2:7 gec6 rc://*/ta/man/translate/figs-ellipsis ζωὴν αἰώνιον 1 Paul is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the previous verse. Alternate translation: “eternal life is what God pays back” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 2:7 sqdo rc://*/ta/man/translate/figs-metaphor τοῖς & ζητοῦσιν 1 Paul uses **seeking** to refer to these people as if they were trying to find something. He means that they are trying to live in such a way as to obtain **glory and honor and incorruptibility**. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “to those who … keep trying to attain” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -249,7 +249,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 2:8 fcb4 rc://*/ta/man/translate/figs-doublet καὶ ἀπειθοῦσι τῇ ἀληθείᾳ, πειθομένοις δὲ τῇ ἀδικίᾳ ὀργὴ καὶ θυμός 1 These two phrases mean the same thing. Paul uses them to emphasize how sinful these people are. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “who are disobedient to all that is true and right” (See: [[rc://*/ta/man/translate/figs-doublet]]) 2:8 xhtm rc://*/ta/man/translate/figs-personification ἀπειθοῦσι τῇ ἀληθείᾳ, πειθομένοις δὲ τῇ ἀδικίᾳ 1 Here Paul speaks of **the truth**as if it were a person whom someone could disobey, and he speaks of **unrighteousness** as if it were a person whom someone could obey. Paul means that by **disobeying** him these people reject what God says is true and right. If it would be helpful in your language, you could express this meaning plainly. Alternate translation: “who reject what God says is true and right by disobeying him” (See: [[rc://*/ta/man/translate/figs-personification]]) 2:8 m7pm rc://*/ta/man/translate/figs-abstractnouns τῇ ἀληθείᾳ & τῇ ἀδικίᾳ 1 If your language does not use abstract nouns for the ideas of **truth** and **unrighteousness**, you could express the same ideas in another way. Alternate translation: “to what is true … to what is unrighteous” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -2:8 ytny rc://*/ta/man/translate/figs-ellipsis ὀργὴ καὶ θυμός 1 Paul is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the [verse 6](../02/06.md). Alternate translation: “wrath and anger are what God pays back” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) +2:8 ytny rc://*/ta/man/translate/figs-ellipsis ὀργὴ καὶ θυμός 1 Paul is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the [2:6](../02/06.md). Alternate translation: “wrath and anger are what God pays back” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 2:8 exor rc://*/ta/man/translate/figs-metonymy ὀργὴ 1 Here Paul uses **wrath** to refer to the outcome of God’s **wrath**, which is judging and punishing people because they are unrighteous. See how you translated the same use of this word in [1:18](../01/18.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) 2:8 wa6f rc://*/ta/man/translate/figs-abstractnouns ὀργὴ καὶ θυμός 1 If your language does not use abstract nouns for the ideas of **wrath** and **anger**, you could express the same ideas in another way. Alternate translation: “God is wrathful and angry” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 2:8 blwx rc://*/ta/man/translate/figs-doublet ὀργὴ καὶ θυμός 1 The words **wrath** and **anger** mean basically the same thing. Paul uses them to emphasize God’s intense anger toward people who are **disobedient to the truth**. If your language does not use repetition in this way, you could combine these phrases. Alternate translation: “fierce wrath” or “angry wrath” or “wrathful anger” (See: [[rc://*/ta/man/translate/figs-doublet]]) @@ -278,9 +278,9 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 2:13 a8ra rc://*/ta/man/translate/grammar-collectivenouns νόμου & νόμου 1 See how you translated **the law** in the previous verse. (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) 2:13 eg4h rc://*/ta/man/translate/figs-metaphor οὐ & δίκαιοι παρὰ τῷ Θεῷ 1 Paul uses **with God** here to describe **righteous** people as if they were located in the presence of **God**. He means that God makes them right with himself. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “are not made righteous by God” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 2:13 c1bu rc://*/ta/man/translate/figs-activepassive οἱ ποιηταὶ νόμου δικαιωθήσονται 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 will do the action, Paul implies that “God” will do it. Alternate translation: “God will justify the doers of the law” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -2:14 q2id rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 **For** here indicates that [verses 14–16](../02/14.md) give another reason why God judges both groups of people mentioned in [verse 12](../02/12.md). [Verses 14–16](../02/14.md) explain why **Gentiles** who do not know God’s law are still sinners. Use a natural way in your language to indicate a reason. Alternate translation: “God also judges both groups of people impartially because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -2:14 vlum rc://*/ta/man/translate/figs-metaphor τὰ μὴ νόμον ἔχοντα & νόμον μὴ ἔχοντες 1 Paul speaks of these people as if they do not own or possess **the law**. He means that they did not receive the law that God gave to the Jewish people. If it would be helpful in your language, you could express the meaning plainly. See how you translated “without the law” in [verse 12](../02/12.md). Alternative translation: “who are unaware of God’s law … who are unaware of God’s law” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -2:14 zhmw rc://*/ta/man/translate/grammar-collectivenouns νόμον & τοῦ νόμου & νόμον 1 See how you translated **the law** in [verse 12](../02/12.md). (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) +2:14 q2id rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 **For** here indicates that [verses 14–16](../02/14.md) give another reason why God judges both groups of people mentioned in [2:12](../02/12.md). [Verses 14–16](../02/14.md) explain why **Gentiles** who do not know God’s law are still sinners. Use a natural way in your language to indicate a reason. Alternate translation: “God also judges both groups of people impartially because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) +2:14 vlum rc://*/ta/man/translate/figs-metaphor τὰ μὴ νόμον ἔχοντα & νόμον μὴ ἔχοντες 1 Paul speaks of these people as if they do not own or possess **the law**. He means that they did not receive the law that God gave to the Jewish people. If it would be helpful in your language, you could express the meaning plainly. See how you translated “without the law” in [2:12](../02/12.md). Alternative translation: “who are unaware of God’s law … who are unaware of God’s law” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +2:14 zhmw rc://*/ta/man/translate/grammar-collectivenouns νόμον & τοῦ νόμου & νόμον 1 See how you translated **the law** in [2:12](../02/12.md). (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) 2:14 h53h rc://*/ta/man/translate/figs-abstractnouns φύσει & ποιῶσιν 1 If your language does not use an abstract noun for the idea of **nature**, you could express the same idea in another way. Alternate translation: “naturally do” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 2:14 atda rc://*/ta/man/translate/figs-possession τὰ τοῦ νόμου 1 Paul is using the possessive form to describe the specific rules that make up **the law**. If it would be helpful in your language, you could use a different expression. Alternate translation: “the commands within the law” (See: [[rc://*/ta/man/translate/figs-possession]]) 2:14 symg rc://*/ta/man/translate/figs-personification ἑαυτοῖς εἰσιν νόμος 1 Here Paul speaks of **Gentiles** as if they were **a law**. Paul means that the non-Jewish people have their own rules about what is right and wrong, and their rules are similar to God’s **law**. If it would be helpful in your language, you could express this meaning in plainly. Alternate translation: “are actually obeying the God’s law” (See: [[rc://*/ta/man/translate/figs-personification]]) @@ -301,7 +301,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 2:16 xb7t rc://*/ta/man/translate/figs-infostructure κατὰ τὸ εὐαγγέλιόν μου, διὰ Χριστοῦ Ἰησοῦ 1 If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “through Christ Jesus, according to my gospel” (See: [[rc://*/ta/man/translate/figs-infostructure]]) 2:16 e9bp rc://*/ta/man/translate/figs-metaphor κατὰ τὸ εὐαγγέλιόν μου 1 Paul speaks of the **gospel** as if it belongs to him. He means that this is the **gospel** God has entrusted him to preach. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “according to God’s gospel that I preach” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 2:17 lc6m rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 # Connecting Statement:\n\n**But** here indicates that in [verses 17–29](../02/17.md) Paul changes topics from talking about non-Jewish people who don’t know the law of Moses to Jews who know the law. He explains why the Jews as well cannot escape God’s judgment. Alternate translation: “You also need to know that” or “However” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) -2:17 cnq7 rc://*/ta/man/translate/grammar-connect-condition-fact εἰ 1 Here, **if** indicates the beginning of a conditional sentence that extends from this verse to [verse 21](../02/21.md). Paul speaks as if these descriptions of Jews were hypothetical possibilities, but he means that they are actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “since” or “because” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) +2:17 cnq7 rc://*/ta/man/translate/grammar-connect-condition-fact εἰ 1 Here, **if** indicates the beginning of a conditional sentence that extends from this verse to [2:21](../02/21.md). Paul speaks as if these descriptions of Jews were hypothetical possibilities, but he means that they are actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “since” or “because” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) 2:17 kfe8 rc://*/ta/man/translate/figs-youcrowd σὺ 1 Even though Paul is speaking to Jewish people, he is hypothetically addressing an individual, so **you** and **your** and **yourself** is singular throughout [2:17–27](../02/17.md) unless otherwise noted. If the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural forms of **you** and **your** and **yourself** in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]]) 2:17 pglg rc://*/ta/man/translate/figs-metaphor σὺ Ἰουδαῖος ἐπονομάζῃ 1 Paul speaks of the Jews as if they named themselves. He means that they consider themselves to be Jews. If it would be helpful in your language, you could use an equivalent metaphor from your culture or express the meaning plainly. Alternative translation, “you call yourself Jewish” or “you regard yourself as truly Jewish” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 2:17 gz6j rc://*/ta/man/translate/figs-ellipsis ἐπαναπαύῃ νόμῳ, 1 Paul is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context, which is God’s judgment of sinners. Alternate translation: “rely upon the law to escape God’s judgment” or “rely upon the law to save you from God’s judgment” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) @@ -322,13 +322,13 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 2:20 ua61 rc://*/ta/man/translate/figs-possession τὴν μόρφωσιν τῆς γνώσεως καὶ τῆς ἀληθείας 1 Paul is using the possessive forms **of the knowledge** and **of the truth** to describe the **form** of **the law**. Here, **of knowledge** and **of the truth** could indicate: (1) what **the law** contains. Alternate translation: “the form that contains the knowledge and the truth” (2) what **the law** represents. Alternate translation: “what represents knowledge and truth” (See: [[rc://*/ta/man/translate/figs-possession]]) 2:20 y6i5 rc://*/ta/man/translate/figs-abstractnouns τῆς γνώσεως καὶ τῆς ἀληθείας 1 If your language does not use abstract nouns for the ideas of **knowledge** and ** truth**, you could express the same ideas in another way. Alternate translation: “of what we know about God and what is true about God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 2:21 vy0h rc://*/ta/man/translate/figs-rquestion ὁ οὖν διδάσκων ἕτερον, σεαυτὸν οὐ διδάσκεις? ὁ κηρύσσων μὴ κλέπτειν, κλέπτεις? 1 In [verses 21–23](../02/21.md) Paul transitions from his description of the Jews in [verses 17–20](../02/17.md) to a series of rhetorical questions. These questions emphasize the hypocrisy of the Jews, who thought they were superior to non-Jews because they knew the law of Moses. If you would not use rhetorical questions for this purpose in your language, you could translate Paul’s words as statements or exclamations and communicate the emphasis in another way. Alternate translation: “then you, who teach another, do not teach yourself! You, who preach not to steal, actually steal!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) -2:21 rftq rc://*/ta/man/translate/grammar-connect-words-phrases οὖν 1 Here, **then** indicates that what follows is the second half of the factual conditional statement that Paul began with “if you name yourself a Jew” in [verse 17](../02/17.md). Paul wants to show that what the Jews believe and how they live are in contrast. If you divided [verses 17–21](../02/17.md) into separate sentences, then you may need to include a short form of the “if” statement here. Alternate translation: “if all this is really true, then” or “since all this is really true, then” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +2:21 rftq rc://*/ta/man/translate/grammar-connect-words-phrases οὖν 1 Here, **then** indicates that what follows is the second half of the factual conditional statement that Paul began with “if you name yourself a Jew” in [2:17](../02/17.md). Paul wants to show that what the Jews believe and how they live are in contrast. If you divided [verses 17–21](../02/17.md) into separate sentences, then you may need to include a short form of the “if” statement here. Alternate translation: “if all this is really true, then” or “since all this is really true, then” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 2:21 uq9y rc://*/ta/man/translate/grammar-collectivenouns ἕτερον 1 Here, **another** is a singular pronoun that refers to a group of people. If your language does not use singular pronouns in that way, you can use a different expression. Alternate translation: “other people” (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) 2:21 abq0 rc://*/ta/man/translate/figs-explicit σεαυτὸν οὐ διδάσκεις 1 Here Paul implies that the Jews need to **teach** themselves, because they do not actually obey the laws that they teach. They live their lives as if they do not know the law of Moses. If it would be helpful in your language, you could state this explicitly. Alternate translation: “since you yourself don’t obey the law, do you not teach yourself” (See: [[rc://*/ta/man/translate/figs-explicit]]) 2:22 parm rc://*/ta/man/translate/figs-rquestion ὁ λέγων μὴ μοιχεύειν, μοιχεύεις? ὁ βδελυσσόμενος τὰ εἴδωλα, ἱεροσυλεῖς? 1 Like in the previous verse, Paul is not asking for information here, but is using the question form twice to emphasize the truth of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as statements or exclamations and communicate the emphasis in another way. Alternate translation: “You who say not to commit adultery actually commit adultery! You who abhor idols actually rob temples!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 2:22 dmpg rc://*/ta/man/translate/figs-explicit ἱεροσυλεῖς 1 Here Paul implies that the **temples** the Jews **rob** are where **idols** are kept and worshiped. If it would be helpful in your language, you could state this explicitly. Alternate translation: “do you rob temples where idols are kept” or “should you actually enter an idol temple and rob it” (See: [[rc://*/ta/man/translate/figs-explicit]]) 2:23 z80m rc://*/ta/man/translate/figs-rquestion ὃς ἐν νόμῳ καυχᾶσαι διὰ τῆς παραβάσεως τοῦ νόμου, τὸν Θεὸν ἀτιμάζεις 1 As in the previous two verses, Paul is not asking for information here, but is using the question form to emphasize the truth of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or exclamation and communicate the emphasis in another way. Alternate translation: “You who boast in the law actually dishonor God through the transgression of the law!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) -2:23 grr3 rc://*/ta/man/translate/figs-metaphor ὃς ἐν νόμῳ καυχᾶσαι 1 Paul uses **in the law** as if it were something that people could boast inside of. He means that the Jews brag that they are the only nation who knows God’s law, which has similar meaning to “boast in God” in [verse 17](../02/17.md). If it would be helpful in your language, you could express the meaning plainly. Alternative translation, “You, who brag that you are the only ones who know God’s law” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +2:23 grr3 rc://*/ta/man/translate/figs-metaphor ὃς ἐν νόμῳ καυχᾶσαι 1 Paul uses **in the law** as if it were something that people could boast inside of. He means that the Jews brag that they are the only nation who knows God’s law, which has similar meaning to “boast in God” in [2:17](../02/17.md). If it would be helpful in your language, you could express the meaning plainly. Alternative translation, “You, who brag that you are the only ones who know God’s law” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 2:23 ob98 rc://*/ta/man/translate/figs-abstractnouns διὰ τῆς παραβάσεως τοῦ νόμου 1 If your language does not use an abstract noun for the idea of **transgression**, you could express the same idea in another way. Alternate translation: “by transgressing the law” or “by breaking the law” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 2:24 yp4l rc://*/ta/man/translate/figs-infostructure τὸ γὰρ ὄνομα τοῦ Θεοῦ δι’ ὑμᾶς βλασφημεῖται ἐν τοῖς ἔθνεσιν, καθὼς γέγραπται 1 If it would be more natural in your language, you could change the order of these phrases. Alternate translation: “For, just as it is written, ‘the name of God is blasphemed among the Gentiles because of you.’” (See: [[rc://*/ta/man/translate/figs-infostructure]]) 2:24 z54i rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 **For** here indicates that what follows is the reason why the previous statement is true. Use a natural way in your language for indicating a reason. Alternate translation: “These things that I have said about you are true because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) @@ -341,7 +341,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 2:24 e144 rc://*/ta/man/translate/figs-yousingular δι’ ὑμᾶς 1 Here, **you** is the plural and refers to the Jewish people. This is the only occurrence of plural **you** in [verses 17–27](../02/17.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “you Jewish people” (See: [[rc://*/ta/man/translate/figs-yousingular]]) 2:24 edrf rc://*/ta/man/translate/figs-activepassive καθὼς γέγραπται 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. Since Paul is referring to something Isaiah wrote, you could indicate Isaiah as the subject. Alternate translation: “just as Isaiah wrote” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 2:24 end9 rc://*/ta/man/translate/writing-quotations καθὼς γέγραπται 1 See how you translated this phrase in [1:17](../01/17.md). (See: [[rc://*/ta/man/translate/writing-quotations]]) -2:25 vdu7 rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 **For** here indicates that [verses 25–29] provide another reason why both Jews and Gentiles will be punished for their sins, as stated in [verse 12](../02/12.md). Paul is arguing against the idea that circumcision guaranteed a Jew’s salvation, which some Jews believed. Use a natural way in your language for indicating a reason. Alternate translation: “Jews will be judged along with Gentiles because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) +2:25 vdu7 rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 **For** here indicates that [verses 25–29] provide another reason why both Jews and Gentiles will be punished for their sins, as stated in [2:12](../02/12.md). Paul is arguing against the idea that circumcision guaranteed a Jew’s salvation, which some Jews believed. Use a natural way in your language for indicating a reason. Alternate translation: “Jews will be judged along with Gentiles because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 2:25 vp6o rc://*/ta/man/translate/figs-abstractnouns περιτομὴ & ἡ περιτομή σου, ἀκροβυστία γέγονεν 1 If your language does not use abstract nouns for the ideas of **circumcision** and **uncircumcision**, you could express the same ideas in a different way. Alternate translation: “being circumcised … your being circumcised has become being uncircumcised” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 2:25 wm24 rc://*/ta/man/translate/figs-ellipsis ὠφελεῖ 1 Paul is leaving out a word here that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply the word from the context. Alternate translation: “benefits you” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 2:25 pqhz rc://*/ta/man/translate/figs-possession παραβάτης νόμου 1 Paul is using the possessive form to describe a person who transgresses **the law**. If it would be helpful in your language, you could use a different expression. Alternate translation: “one who transgresses the law” or “one who breaks the law”(See: [[rc://*/ta/man/translate/figs-possession]]) @@ -373,7 +373,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 2:29 n4pp rc://*/ta/man/translate/figs-metonymy καρδίας 1 See how you translated this word in [1:21](../01/21.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) 2:29 ffa3 rc://*/ta/man/translate/figs-explicit ἐν Πνεύματι, οὐ γράμματι 1 Here, both occurrences of **in** indicate the means by which something happened. If it would be helpful in your language, you could state this explicitly. Alternate translation: “by means of the Spirit, not by means of the letter” (See: [[rc://*/ta/man/translate/figs-explicit]]) 2:29 kjc9 rc://*/ta/man/translate/figs-explicit ἐν Πνεύματι 1 Here, **the Spirit** could refer to: (1) the Holy Spirit, who changes a person’s thoughts and attitude when God saves that person, as in the UST. (2) a person’s spirit, which would require interpreting **in** to refer to a place. Alternate translation: “in one’s spirit” (See: [[rc://*/ta/man/translate/figs-explicit]]) -2:29 gcoq rc://*/ta/man/translate/figs-metonymy γράμματι 1 See how you translated **letter** in [verse 27](../02/27.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) +2:29 gcoq rc://*/ta/man/translate/figs-metonymy γράμματι 1 See how you translated **letter** in [2:27](../02/27.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) 2:29 dlac rc://*/ta/man/translate/writing-pronouns οὗ ὁ ἔπαινος 1 The pronoun **whose** refers to **the one who is inwardly a Jew**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “that inward Jew’s praise” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 2:29 qa6b rc://*/ta/man/translate/figs-possession οὗ ὁ ἔπαινος 1 Paul is using the possessive form **whose** to indicate who receives **the praise**. If it would be helpful in your language, you could use a different expression. Alternate translation: “his praise” (See: [[rc://*/ta/man/translate/figs-possession]]) 2:29 r4gm rc://*/ta/man/translate/figs-gendernotations ἐξ ἀνθρώπων 1 Although the term **men** is masculine, Paul is using the word here in a generic sense that includes both men and women. Alternate translation: “from people” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) @@ -422,12 +422,12 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 3:5 e9ux rc://*/ta/man/translate/figs-metonymy ὁ ἐπιφέρων τὴν ὀργήν 1 Here Paul uses **imposing his wrath** to refer to the outcome of God’s anger, which is carried out by judging and punishing people because they are unrighteous. See how you translated the same use of **wrath** in [1:18](../01/18.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) 3:5 j631 rc://*/ta/man/translate/figs-aside (κατὰ ἄνθρωπον λέγω.) 1 Paul could be saying this as an aside in order to show that he is not trying to challenge **the righteousness of God**. If this would be confusing in your language, you could add parentheses, as seen in the ULT, or use a natural way in your language to indicate an aside. Alternate translation: “I am reasoning like a human being” (See: [[rc://*/ta/man/translate/figs-aside]]) 3:5 sd4g rc://*/ta/man/translate/figs-idiom (κατὰ ἄνθρωπον λέγω.) 1 Here, the phrase **according to men** is an idiom meaning “the way people do” or “like a human being.” If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “I speak based on how human beings perceive things” or “I speak according to mere human reasoning”(See: [[rc://*/ta/man/translate/figs-idiom]]) -3:6 gd5f rc://*/ta/man/translate/figs-exclamations μὴ γένοιτο 1 See how you translated this in [verse 4](../03/04.md). (See: [[rc://*/ta/man/translate/figs-exclamations]]) +3:6 gd5f rc://*/ta/man/translate/figs-exclamations μὴ γένοιτο 1 See how you translated this in [3:4](../03/04.md). (See: [[rc://*/ta/man/translate/figs-exclamations]]) 3:6 zg9s rc://*/ta/man/translate/grammar-connect-logic-result ἐπεὶ πῶς κρινεῖ ὁ Θεὸς τὸν κόσμον 1 Here Paul is giving the reason why God is “not unrighteous for imposing his wrath,” as stated in the previous verse. Use a natural way in your language for indicating a reason. Alternate translation: “Because if God were unrighteous, how would he judge the world” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 3:6 x1y3 rc://*/ta/man/translate/figs-rquestion πῶς κρινεῖ ὁ Θεὸς τὸν κόσμον 1 In this clause Paul is not asking for information, but is using his question to emphasize that **God** could not **judge the world** if he were unrighteous. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “God certainly could not judge the world!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 3:6 lnp3 rc://*/ta/man/translate/figs-metonymy τὸν κόσμον 1 Here Paul uses **world** to refer to the people who live in the **world**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the people in the world” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -3:7-9 htfa 0 # General Information:\n\nIn [verses 7–9](../03/07.md), Paul is speaking as if he were an unbelieving Jew and is challenging the statement Paul made in [verse 6](../03/06.md). A note will inform you of the one parenthetic statement within these verses in which Paul interjects his own voice into the argument. -3:7 b9k1 rc://*/ta/man/translate/grammar-connect-words-phrases εἰ δὲ 1 **But** here indicates that what follows is a response to what Paul said in the previous verse. In this verse, Paul is speaking as if he were an unbelieving Jew and is challenging the statement Paul made in the previous verse. See how you translated this in [verse 5](../03/05.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +3:7-9 htfa 0 # General Information:\n\nIn [verses 7–9](../03/07.md), Paul is speaking as if he were an unbelieving Jew and is challenging the statement Paul made in [3:6](../03/06.md). A note will inform you of the one parenthetic statement within these verses in which Paul interjects his own voice into the argument. +3:7 b9k1 rc://*/ta/man/translate/grammar-connect-words-phrases εἰ δὲ 1 **But** here indicates that what follows is a response to what Paul said in the previous verse. In this verse, Paul is speaking as if he were an unbelieving Jew and is challenging the statement Paul made in the previous verse. See how you translated this in [3:5](../03/05.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 3:7 c2u5 rc://*/ta/man/translate/grammar-connect-condition-hypothetical εἰ & ἡ ἀλήθεια τοῦ Θεοῦ ἐν τῷ ἐμῷ ψεύσματι ἐπερίσσευσεν εἰς τὴν δόξαν αὐτοῦ, τί ἔτι κἀγὼ ὡς ἁμαρτωλὸς κρίνομαι 1 Paul is using a hypothetical situation to develop the argument an unbelieving Jew would make. Alternate translation: “suppose the truth of God through my lie abounds to his glory. Then why am I still being judged as a sinner” (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]]) 3:7 xysz rc://*/ta/man/translate/figs-infostructure εἰ δὲ ἡ ἀλήθεια τοῦ Θεοῦ ἐν τῷ ἐμῷ ψεύσματι ἐπερίσσευσεν εἰς τὴν δόξαν αὐτοῦ 1 If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “But if the truth of God abounds to his glory through my lie” (See: [[rc://*/ta/man/translate/figs-infostructure]]) 3:7 j9ji rc://*/ta/man/translate/figs-abstractnouns ἡ ἀλήθεια τοῦ Θεοῦ 1 If your language does not use an abstract noun for the idea of **truth**, you could express the same idea with a different form. Alternate translation: “how truthful God is” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -439,7 +439,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 3:7 yv5j rc://*/ta/man/translate/figs-rquestion τί ἔτι κἀγὼ ὡς ἁμαρτωλὸς κρίνομαι 1 In this clause Paul is not asking for information, but is using this question to express an objection that a Jew might have to what Paul said in the previous verse, which was also repeated in the previous clause. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “surely I should not still be judged as a sinner!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 3:7 iiqc rc://*/ta/man/translate/figs-activepassive ἔτι κἀγὼ & κρίνομαι 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who does the action, Paul implies that “God” does it. Alternate translation: “does God still judge me” or “should God keep on judging me” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 3:7 pgus rc://*/ta/man/translate/figs-abstractnouns ἁμαρτωλὸς 1 If your language does not use an abstract noun for the idea of **sinner**, you could express the same idea in a different way. Alternate translation: “someone who sins” or “as if I were sinful” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -3:8 vw1x rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 1 **And** here indicates that in this verse Paul continues speaking as if he were an unbelieving Jew and is challenging the statement he made in [verse 6](../03/06.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “Furthermore” or “In addition” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +3:8 vw1x rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 1 **And** here indicates that in this verse Paul continues speaking as if he were an unbelieving Jew and is challenging the statement he made in [3:6](../03/06.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “Furthermore” or “In addition” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 3:8 kb9d rc://*/ta/man/translate/figs-infostructure καὶ μὴ καθὼς βλασφημούμεθα, καὶ καθώς φασίν τινες ἡμᾶς λέγειν, ὅτι ποιήσωμεν τὰ κακὰ, ἵνα ἔλθῃ τὰ ἀγαθά? 1 If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “And not, ‘Let us do evil, so that good may come,’ just as we are blasphemed and just as some affirm we say?” (See: [[rc://*/ta/man/translate/figs-infostructure]]) 3:8 wr3g rc://*/ta/man/translate/figs-ellipsis καὶ μὴ 1 Paul is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “And why not say” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 3:8 pr4u rc://*/ta/man/translate/figs-rquestion μὴ & ὅτι ποιήσωμεν τὰ κακὰ, ἵνα ἔλθῃ τὰ ἀγαθά 1 In this sentence Paul is not asking for information, but is using an elided question here (“And why not say”) to emphasize that God could not judge the world if he were unrighteous. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “you should say … ‘Let us do the evil things, so that the good things may come!’” (See: [[rc://*/ta/man/translate/figs-rquestion]]) @@ -450,7 +450,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 3:8 pe2c rc://*/ta/man/translate/figs-aside ὧν τὸ κρίμα ἔνδικόν ἐστιν 1 Paul is saying this as an aside to show that the people who have been falsely accusing him of teaching people to “do the evil things, so that the good things may come” are the ones who deserve to be judged by God. If this would be confusing in your language, you could add parentheses as in the ULT or use a natural way in your language to indicate an aside. (See: [[rc://*/ta/man/translate/figs-aside]]) 3:8 re0k rc://*/ta/man/translate/writing-pronouns ὧν τὸ κρίμα ἔνδικόν ἐστιν 1 The pronoun **whose** here refers to the people who slander Paul by claiming that he teaches people to “do the evil things, so that the good things may come.” If it would be helpful in your language, you could state this explicitly. Alternate translation: “the judgment of those who say this is just” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 3:8 g87e rc://*/ta/man/translate/figs-abstractnouns ὧν τὸ κρίμα ἔνδικόν ἐστιν 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: “who are justly judged” or “whom God justly judges” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -3:9 z3wu rc://*/ta/man/translate/grammar-connect-logic-result τί οὖν? προεχόμεθα? 1 Here Paul concludes his series of rhetorical questions by using the same phrase **What then** he used to begin this discussion. See how you translated this phrase in [verse 1](../03/01.md). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) +3:9 z3wu rc://*/ta/man/translate/grammar-connect-logic-result τί οὖν? προεχόμεθα? 1 Here Paul concludes his series of rhetorical questions by using the same phrase **What then** he used to begin this discussion. See how you translated this phrase in [3:1](../03/01.md). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 3:9 y6uz rc://*/ta/man/translate/figs-rquestion προεχόμεθα? 1 Paul is using the question form to express an objection that a Jew might have to what Paul has said previously. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Surely we are not better off!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 3:9 ajj8 rc://*/ta/man/translate/figs-exclusive προεχόμεθα 1 Here, **we** is used exclusively to speak of Paul and his fellow Jews. Your language may require you to mark these forms. Alternate translation: “Are we Jews better off” (See: [[rc://*/ta/man/translate/figs-exclusive]]) 3:9 g85q rc://*/ta/man/translate/figs-exclamations οὐ πάντως 1 **Not at all** is an exclamation that communicates a strong negative response to the previous statement. Use an exclamation that is natural in your language for communicating this idea. Alternate translation: “Absolutely not!” or “In no way!” (See: [[rc://*/ta/man/translate/figs-exclamations]]) @@ -472,7 +472,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 3:12 cen3 rc://*/ta/man/translate/figs-metaphor ἐξέκλιναν 1 Paul quotes David using **turned away** to describe these people as if they had left a path that leads to where God is. David means that they refuse to live according to God’s rules. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “refused to live the way God requires” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 3:12 a72h rc://*/ta/man/translate/figs-explicit ἅμα ἠχρεώθησαν 1 Here, **useless** implies that these sinful people are so sinful that they benefit neither God nor humankind. If it would be helpful in your language, you could state this explicitly. Alternate translation: “They together became worthless for benefitting anyone” (See: [[rc://*/ta/man/translate/figs-explicit]]) 3:12 na87 rc://*/ta/man/translate/figs-parallelism οὐκ ἔστιν ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός 1 These two phrases mean the same thing. Paul says the same thing twice, in slightly different ways, to emphasize that **not even one** type of person can continually do **kindness**. If it would be helpful in your language, you could combine the phrases into one. Alternate translation: “There is not even one person who does kindness” or “Absolutely no one is doing kindness” (See: [[rc://*/ta/man/translate/figs-parallelism]]) -3:12 v9ed rc://*/ta/man/translate/figs-nominaladj οὐκ & ἑνός 1 See how you translated **none** and **one** in [verse 10](../03/10.md). (See: [[rc://*/ta/man/translate/figs-nominaladj]]) +3:12 v9ed rc://*/ta/man/translate/figs-nominaladj οὐκ & ἑνός 1 See how you translated **none** and **one** in [3:10](../03/10.md). (See: [[rc://*/ta/man/translate/figs-nominaladj]]) 3:12 b3g1 rc://*/ta/man/translate/figs-abstractnouns χρηστότητα 1 If your language does not use an abstract noun for the idea of **kindness**, you could express the same idea in a different way. Alternate translation: “what is kind” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 3:13 xr4g rc://*/ta/man/translate/figs-quotemarks τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν; ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν 1 These two sentences are a quotation from [Psalm 5:10](../psa/005/010.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 3:13 c7rh rc://*/ta/man/translate/figs-parallelism τάφος ἀνεῳγμένος ὁ λάρυγξ αὐτῶν; ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν; ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν 1 These three sentences mean the same thing. Paul says the same thing three times, in slightly different ways, to show how harmful the words are that these people say. If it would be helpful in your language, you could combine the phrases into one. Alternate translation: “The things they say are deadly, deceptive, and damaging” (See: [[rc://*/ta/man/translate/figs-parallelism]]) @@ -559,7 +559,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 3:26 jjwq rc://*/ta/man/translate/grammar-connect-logic-goal εἰς τὸ εἶναι αὐτὸν 1 Here, **so that** indicates that what follows is a purpose clause. Paul is stating the purpose for which God now demonstrates **his righteousness**. Use a natural way in your language for introducing a purpose clause. Alternate translation (without a comma preceding): “in order that he would be” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]]) 3:26 x6cf rc://*/ta/man/translate/figs-genericnoun τὸν ἐκ πίστεως Ἰησοῦ 1 Paul is speaking of all people who have **faith in Jesus**, not one particular person. If it would be helpful in your language, you could use a more natural phrase. Alternate translation: “anyone who is from faith in Jesus” or “every person who trusts in Jesus”(See: [[rc://*/ta/man/translate/figs-genericnoun]]) 3:26 qdkw rc://*/ta/man/translate/figs-possession τὸν ἐκ πίστεως Ἰησοῦ 1 Here Paul is using the possessive form to describe a person who is characterized by **faith in Jesus**. If it would be helpful in your language, you could use a different expression. Alternate translation: “the one who is characterized by faith in Jesus” (See: [[rc://*/ta/man/translate/figs-possession]]) -3:26 ab0w rc://*/ta/man/translate/figs-possession πίστεως Ἰησοῦ 1 See how you translated this phrase in [verse 22](../03/22.md). (See: [[rc://*/ta/man/translate/figs-possession]]) +3:26 ab0w rc://*/ta/man/translate/figs-possession πίστεως Ἰησοῦ 1 See how you translated this phrase in [3:22](../03/22.md). (See: [[rc://*/ta/man/translate/figs-possession]]) 3:27-31 emwi rc://*/ta/man/translate/figs-rquestion 0 # Connecting Statement:\n\nIn [verses 27–31](../03/27.md) Paul uses a series of rhetorical questions and answers in order to emphasize that God alone makes people righteous through faith in Jesus. Like in [verses 1–9](../03/01.md), Paul is speaking as if he were a non-Christian Jew when he asks the rhetorical questions, but he is speaking as himself when he answers those questions. (See: [[rc://*/ta/man/translate/figs-rquestion]]) 3:27 e0wc rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 Here, **then** indicates that what follows is a response to what Paul said in [verses 21–26](../03/21.md). If it might be helpful in your language, you could state this explicitly, inserting a parenthetical phrase between commas. Alternate translation: “, if it is God who makes people righteous through faith in Jesus,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 3:27 fjm4 rc://*/ta/man/translate/figs-rquestion ποῦ οὖν ἡ καύχησις? 1 Paul is not asking for information, but is using this question to express an objection that a Jew might have to what Paul said in [verses 21–26](../03/21.md). If you would not use rhetorical questions for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “There then is no grounds for boasting!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) @@ -575,7 +575,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 3:27 ynz1 rc://*/ta/man/translate/figs-possession διὰ νόμου πίστεως 1 Paul is using the possessive form to describe a **law** that is characterized by **faith**. If it would be helpful in your language, you could use a different expression. Alternate translation: “through a law characterized by faith” or “by doing what faith requires” (See: [[rc://*/ta/man/translate/figs-possession]]) 3:27 mlcq rc://*/ta/man/translate/figs-abstractnouns πίστεως 1 If your language does not use an abstract noun for the idea of **faith**, you could express the same idea with a different form. Alternate translation: “of trusting in God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 3:28 qe9p rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 **For** indicates that what follows this word explains what came before it. Here, what follows explains what “the law of faith” means in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) -3:28 jtqq rc://*/ta/man/translate/figs-exclusive λογιζόμεθα 1 Here, **we** is used exclusively to speak of Paul and other Christian Jews, as indicated in [verse 9](../03/09.md). Your language may require you to mark these forms. Alternate translation: “we believing Jews consider” or “we believing Jews regard” (See: [[rc://*/ta/man/translate/figs-exclusive]]) +3:28 jtqq rc://*/ta/man/translate/figs-exclusive λογιζόμεθα 1 Here, **we** is used exclusively to speak of Paul and other Christian Jews, as indicated in [3:9](../03/09.md). Your language may require you to mark these forms. Alternate translation: “we believing Jews consider” or “we believing Jews regard” (See: [[rc://*/ta/man/translate/figs-exclusive]]) 3:28 t8um rc://*/ta/man/translate/figs-gendernotations ἄνθρωπον 1 Although the term **man** is masculine, Paul is using the word here in the generic sense that includes both men and women. Alternate translation: “humankind” or “a person” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 3:28 ph88 rc://*/ta/man/translate/figs-activepassive δικαιοῦσθαι & ἄνθρωπον 1 If your language does not use the passive form in this way, you can state this in an active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “that God justifies a man” or “that God makes a man righteous” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 3:28 jb14 rc://*/ta/man/translate/figs-abstractnouns πίστει 1 If your language does not use an abstract noun for the idea of **faith**, you could express the same idea with a different form. Alternate translation: “by believing in Jesus” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -592,14 +592,14 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 3:30 rjxp rc://*/ta/man/translate/figs-distinguish ὃς δικαιώσει περιτομὴν ἐκ πίστεως, καὶ ἀκροβυστίαν διὰ τῆς πίστεως 1 This phrase gives further information about **who** our **God** is. It is not making a distinction between the one true **God** and false gods. If it would be helpful in your language, you could state this explicitly. Alternate translation: “he is the one who will justify the circumcision by faith, and he will justify the uncircumcision through the same faith” (See: [[rc://*/ta/man/translate/figs-distinguish]]) 3:30 kw62 rc://*/ta/man/translate/grammar-collectivenouns περιτομὴν & ἀκροβυστίαν 1 The words **circumcision** and **uncircumcision** are singular nouns that refer to groups of people. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “the circumcised people … the uncircumcised people” (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) 3:30 gk5d rc://*/ta/man/translate/figs-metonymy περιτομὴν & ἀκροβυστίαν 1 Here Paul uses **the circumcision** to refer to the Jews by associating them with **circumcision**, and he uses **the uncircumcision** figuratively to refer to the Gentiles by associating them with **uncircumcision**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the Jewish people … the non-Jewish people” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -3:30 s9i4 rc://*/ta/man/translate/figs-possession ἐκ πίστεως & διὰ τῆς πίστεως 1 See how you translated this phrase in [verse 26](../03/26.md). (See: [[rc://*/ta/man/translate/figs-possession]]) +3:30 s9i4 rc://*/ta/man/translate/figs-possession ἐκ πίστεως & διὰ τῆς πίστεως 1 See how you translated this phrase in [3:26](../03/26.md). (See: [[rc://*/ta/man/translate/figs-possession]]) 3:31 vj40 rc://*/ta/man/translate/grammar-connect-words-phrases νόμον οὖν καταργοῦμεν 1 Here, **then** indicates that this sentence is the response that a Jew might have made to what Paul said in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Then you Jews might say, ‘Do we nullify the law’” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 3:31 y6qx rc://*/ta/man/translate/figs-rquestion νόμον οὖν καταργοῦμεν διὰ τῆς πίστεως 1 Paul is not asking for information, but is using this question to express the response that a Jew might have to what Paul said in the previous verse. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Then we surely nullify the law through the same faith!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 3:31 nzr7 rc://*/ta/man/translate/figs-exclusive οὖν καταργοῦμεν 1 Here, **we** is used exclusively to speak of the unbelieving Jews on whose behalf Paul is speaking. Your language may require you to mark these forms. Alternate translation: “Do we Jews then nullify” (See: [[rc://*/ta/man/translate/figs-exclusive]]) 3:31 cw0k rc://*/ta/man/translate/figs-explicit νόμον οὖν καταργοῦμεν 1 Here, **nullify the law** means to make **the law** useless or no longer applicable to anyone. Paul is stating that the Jews might worry that he is teaching that the law of Moses does not have any function at all because God makes people righteous by faith. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Do we make the law useless” or “Do we throw away the law” (See: [[rc://*/ta/man/translate/figs-explicit]]) 3:31 aj6s rc://*/ta/man/translate/figs-possession διὰ τῆς πίστεως 1 See how you translated this phrase in the previous verse. (See: [[rc://*/ta/man/translate/figs-possession]]) 3:31 pjgc rc://*/ta/man/translate/figs-explicit μὴ γένοιτο! ἀλλὰ νόμον ἱστάνομεν 1 In these two sentences Paul responds to the rhetorical questions in the previous sentence. If it would be helpful in your language, you could state this explicitly. Alternate translation: “I would respond by saying, ‘May it never be! Instead, we establish the law’” (See: [[rc://*/ta/man/translate/figs-explicit]]) -3:31 rhy5 rc://*/ta/man/translate/figs-exclamations μὴ γένοιτο 1 See how you translated this phrase in [verse 6](../03/06.md). (See: [[rc://*/ta/man/translate/figs-exclamations]]) +3:31 rhy5 rc://*/ta/man/translate/figs-exclamations μὴ γένοιτο 1 See how you translated this phrase in [3:6](../03/06.md). (See: [[rc://*/ta/man/translate/figs-exclamations]]) 3:31 ppvo rc://*/ta/man/translate/figs-exclusive νόμον ἱστάνομεν 1 Here, **we** is used exclusively to refer to Paul and other Christians. Your language may require you to mark these forms. Alternate translation: “we Christians uphold the law” (See: [[rc://*/ta/man/translate/figs-exclusive]]) 3:31 c295 rc://*/ta/man/translate/figs-metaphor νόμον ἱστάνομεν 1 Paul uses **uphold** to refer to **the law** as if it were an object that people could hold up high. The meaning of **uphold** here is the opposite meaning of **nullify**, used earlier in the verse. It could mean: (1) Christians fulfill the requirements of the law by trusting in Jesus, who fulfilled the law for them. Alternate translation: “we fulfill the law by faith” (2) Christians value **the law** and affirm that it is useful. Alternative translation: “we confirm that the law is useful” or “we affirm that the law has value”(See: [[rc://*/ta/man/translate/figs-metaphor]]) 4:intro f9jc 0 # Romans 4 General Notes\n\n## Structure and Formatting\n\n4. Righteousness is received through Jesus Christ by trusting in him (3:21–5:21)\n * God’s righteousness is received through faith (3:21–26)\n * No one can boast in works (3:27–31)\n * The examples of Abraham and David (4:1–25)\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 [verses 7–8](../04/07.md) of this chapter, which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### The purpose of the law of Moses\n\nIn this chapter Paul continues to develop his argument based on what he wrote in the previous chapter. He explains how God made Abraham, the ancestor of all Jews, righteous a long time before God gave the law of Moses to the Jews. Even Abraham could not become righteous by what he did. Rather, God made Abraham righteous on the basis of Abraham’s faith. Obeying the law of Moses does not make a person righteous. People have always become righteous only by faith. (See: [[rc://*/tw/dict/bible/kt/justice]] and [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/faith]])\n\n### Circumcision\n\nCircumcision was important to the Israelites. It identified a person as a descendant of Abraham. It was also a sign of the covenant between Abraham and Yahweh. However, being circumcised never made anyone righteous. In this chapter Paul uses “circumcision” to refer to Jews and “uncircumcision” to refer to non-Jews. (See: [[rc://*/tw/dict/bible/kt/circumcise]] and [[rc://*/tw/dict/bible/kt/covenant]])\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical Questions\n\nIn [verses 1](../04/01.md), [3](../04/03.md), and [9–10](../04/09.md) Paul continues using rhetorical questions like he did in the previous chapter. He does this in order to answer objections that Jews might make about what he is saying. @@ -627,7 +627,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 4:3 az65 rc://*/ta/man/translate/writing-pronouns ἐλογίσθη 1 The pronoun **it** refers to Abraham’s faith, which was implied by the statement that **Abraham believed God**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “his faith was credited” or “his trust in God was credited” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 4:3 qked rc://*/ta/man/translate/figs-abstractnouns δικαιοσύνην 1 If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea in a different way. Alternate translation: “being righteous” or “being right with God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 4:4 ihul rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 **Now** here indicates that what follows in verses 4–5 is an explanation of the scripture quotation in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “In fact,” or “Certainly,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) -4:4 oojx rc://*/ta/man/translate/figs-extrainfo τῷ & ἐργαζομένῳ 1 Here, **the one who works** refers to a hypothetical person who obeys the laws God gave through Moses and is “made righteous by works” (see [verse 2](../04/02.md)). However, since the meaning of verses 4–5 is given in the next verse, you do not need to explain its meaning further here. (See: [[rc://*/ta/man/translate/figs-extrainfo]]) +4:4 oojx rc://*/ta/man/translate/figs-extrainfo τῷ & ἐργαζομένῳ 1 Here, **the one who works** refers to a hypothetical person who obeys the laws God gave through Moses and is “made righteous by works” (see [4:2](../04/02.md)). However, since the meaning of verses 4–5 is given in the next verse, you do not need to explain its meaning further here. (See: [[rc://*/ta/man/translate/figs-extrainfo]]) 4:4 dsl8 rc://*/ta/man/translate/figs-activepassive ὁ μισθὸς οὐ λογίζεται κατὰ χάριν 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “he does not consider his wage as grace” or “he does not regard his pay as grace” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 4:4 xo4x κατὰ χάριν & κατὰ ὀφείλημα 1 Alternate translation: “as a matter of grace … as a matter of obligation” or “as a gift … as an obligation” 4:4 ossx rc://*/ta/man/translate/figs-abstractnouns κατὰ χάριν & κατὰ ὀφείλημα 1 If your language does not use abstract nouns for the ideas of **grace** and **obligation**, you could express the same ideas with different forms. Alternate translation: “as what is gracious … as what is owed” or “as something gifted … as something owed” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -635,7 +635,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 4:5 j3ir rc://*/ta/man/translate/figs-explicit τῷ & μὴ ἐργαζομένῳ 1 Here, **the one who does not work** refers to a person who does not obey the laws God gave through Moses. If it would be helpful in your language, you could state this explicitly. Alternate translation: “to the one who is does not obey God’s laws” (See: [[rc://*/ta/man/translate/figs-explicit]]) 4:5 fezj rc://*/ta/man/translate/figs-explicit τὸν δικαιοῦντα 1 Here, **the one who justifies** refers to God. If it would be helpful in your language, you could state this explicitly. Alternate translation: “God who justifies” or “God who makes righteous” (See: [[rc://*/ta/man/translate/figs-explicit]]) 4:5 tovp rc://*/ta/man/translate/figs-nominaladj τὸν ἀσεβῆ 1 Paul is using the singular adjective phrase **the ungodly** as a noun in order to describe a group of people. If your language does not use adjectives in the same way, you could translate this with a noun phrase. Alternate translation: “people who are ungodly” or “people who do ungodly things” (See: [[rc://*/ta/man/translate/figs-nominaladj]]) -4:5 va3e rc://*/ta/man/translate/figs-activepassive λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who does the action, Paul implies that “God” does it. See how you translated a similar phrase in [verse 3](../04/03.md). Alternate translation: “God credited his faith as righteousness” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +4:5 va3e rc://*/ta/man/translate/figs-activepassive λογίζεται ἡ πίστις αὐτοῦ εἰς δικαιοσύνην 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who does the action, Paul implies that “God” does it. See how you translated a similar phrase in [4:3](../04/03.md). Alternate translation: “God credited his faith as righteousness” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 4:5 s00l rc://*/ta/man/translate/figs-abstractnouns ἡ πίστις αὐτοῦ εἰς δικαιοσύνην 1 If your language does not use abstract nouns for the ideas of **faith** and **righteousness**, you could express the same ideas with different forms. Alternate translation: “how he trusts … as being righteous” or “how he trusts in God … as being right with God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 4:6 hil6 rc://*/ta/man/translate/writing-quotations καὶ Δαυεὶδ λέγει 1 Paul uses **David also speaks of** here to introduce a scripture quotation from [Psalm 31:1–2](../psa/031/001.md), which David wrote. This occurs in [verses 7–8](../04/07.md). If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from the Old Testament. Alternate translation: “David also wrote in the Old Testament of” (See: [[rc://*/ta/man/translate/writing-quotations]]) 4:6 s0v1 rc://*/ta/man/translate/figs-abstractnouns τὸν μακαρισμὸν τοῦ ἀνθρώπου 1 If your language does not use an abstract noun for the idea of **blessedness**, you could express the same idea with a different form. Alternate translation: “how blessed the man is” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -699,7 +699,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 4:13 ct1f rc://*/ta/man/translate/figs-synecdoche κόσμου 1 Here **the world** could refer to: (1) all the land of **the world**. Although God had promised to give the land of Canaan to Abraham’s descendants, the Jews in Paul’s time understood that this promise included the whole earth. This will indeed take place when Jesus, a descendent of Abraham, rules over the whole world. Alternate expression: “of all the land in the world” (2) the people who live in the world, as in [3:19](../03/19.md). Alternate translation: “of the people who live in the world” (See: [[rc://*/ta/man/translate/figs-synecdoche]]) 4:13 pjyt rc://*/ta/man/translate/figs-explicit οὐ & διὰ νόμου & ἀλλὰ διὰ δικαιοσύνης 1 Here the word translated as **through** indicates the means by which God gave **the promise**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “was not by means of the law but by means of the righteousness” or “was not on the basis of the law but on the basis of the righteousness” (See: [[rc://*/ta/man/translate/figs-explicit]]) 4:13 kquo rc://*/ta/man/translate/figs-explicit νόμου 1 See how you translated **the law** in [3:21](../03/21.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) -4:13 iqsm rc://*/ta/man/translate/figs-possession δικαιοσύνης πίστεως 1 See how you translated the similar phrase in [verse 11](../04/11.md). (See: [[rc://*/ta/man/translate/figs-possession]]) +4:13 iqsm rc://*/ta/man/translate/figs-possession δικαιοσύνης πίστεως 1 See how you translated the similar phrase in [4:11](../04/11.md). (See: [[rc://*/ta/man/translate/figs-possession]]) 4:14 hba4 rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 **For** here indicates that [verses 14–15](../04/14.md) give the reasons why God’s promise to Abraham was given “through the righteousness of faith” and not “through the law,” as stated in the previous verse. Use a natural way in your language for introducing reasons. Alternate translation: “This is due to the fact that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 4:14 n0x6 rc://*/ta/man/translate/grammar-connect-condition-hypothetical εἰ & οἱ ἐκ νόμου κληρονόμοι, κεκένωται ἡ πίστις 1 Paul is using a hypothetical situation to help his readers recognize the serious implications of how people inherit God’s promises. Use the natural form in your language for expressing a hypothetical situation. Alternate translation: “suppose the heirs are from the law, then the faith has been emptied” (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]]) 4:14 ksui rc://*/ta/man/translate/figs-abstractnouns οἱ ἐκ νόμου κληρονόμοι & ἡ πίστις & ἡ ἐπαγγελία 1 See how you translated “heir”, **the law**, and **faith** in the previous verse. (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -711,17 +711,17 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 4:15 h1x1 rc://*/ta/man/translate/figs-metonymy ὀργὴν 1 See how you translated the same use of this word in [1:18](../01/18.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) 4:15 px0m rc://*/ta/man/translate/figs-metaphor οὗ δὲ οὐκ ἔστιν νόμος, οὐδὲ παράβασις 1 Paul speaks of **the law** and **transgression** as if they were located in a specific place. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “but where the law is not present, neither is transgression present” or “but in a place where God’s law does not exist, transgression also does not exist” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 4:15 t0wx rc://*/ta/man/translate/figs-abstractnouns παράβασις 1 See how you translated the same use of **transgression** in [2:23](../02/23.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -4:16 defl rc://*/ta/man/translate/figs-explicit ἐκ πίστεως 1 Here, **it** refers to **the promise** mentioned later in the verse and introduced in [verse 13](../04/13.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “the promise is by faith” (See: [[rc://*/ta/man/translate/figs-explicit]]) +4:16 defl rc://*/ta/man/translate/figs-explicit ἐκ πίστεως 1 Here, **it** refers to **the promise** mentioned later in the verse and introduced in [4:13](../04/13.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “the promise is by faith” (See: [[rc://*/ta/man/translate/figs-explicit]]) 4:16 nchm rc://*/ta/man/translate/figs-explicit ἐκ πίστεως 1 Here, **by faith** indicates the means by which someone acquires **the promise**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “a person acquires God’s promise by faith” (See: [[rc://*/ta/man/translate/figs-explicit]]) 4:16 bc5k rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα 1 This phrase introduces a purpose clause. Paul is stating the purpose for which God makes **faith** the means for acquiring **the promise**. Use a natural way in your language for introducing a purpose clause. Alternate translation (without a comma preceding): “so that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]]) 4:16 fvax κατὰ χάριν 1 Alternate translation: “by grace” or “on the basis of grace” 4:16 cgpq rc://*/ta/man/translate/figs-abstractnouns χάριν 1 If your language does not use an abstract noun for the idea of **grace**, you could express the same idea with a different form. Alternate translation: “how gracious God is” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 4:16 v8it rc://*/ta/man/translate/grammar-connect-logic-goal εἰς τὸ εἶναι βεβαίαν, τὴν ἐπαγγελίαν 1 Here, **so that** could indicate: (1) a purpose clause. Alternate translation: “in order for the promise to be certain” (2) a result clause. Alternate translation: “with the result that the promise might be certain” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]]) -4:16 qalp rc://*/ta/man/translate/figs-abstractnouns τὴν ἐπαγγελίαν 1 See how you translated **promise** in [verse 13](../04/13.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +4:16 qalp rc://*/ta/man/translate/figs-abstractnouns τὴν ἐπαγγελίαν 1 See how you translated **promise** in [4:13](../04/13.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 4:16 r8ji rc://*/ta/man/translate/grammar-collectivenouns παντὶ τῷ σπέρματι 1 The phrase **all the seed** is singular but refers to a group of people. If your language does not use singular nouns in that way, you could use a different expression. Alternate translation: “all the descendants” (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) 4:16 xzsp rc://*/ta/man/translate/figs-metaphor παντὶ τῷ σπέρματι 1 See how you translated **seed** in [4:13](../04/13.md).(See: [[rc://*/ta/man/translate/figs-metaphor]]) 4:16 a4ai rc://*/ta/man/translate/figs-distinguish οὐ τῷ ἐκ τοῦ νόμου μόνον, ἀλλὰ καὶ τῷ ἐκ πίστεως Ἀβραάμ 1 These clauses give further information about the phrase **all the seed**. They distinguish between **the seed** associated with **the law** and **the seed** associated with **the faith**. If it would be helpful in your language, you could make the relationship between these phrases clearer. Alternate translation: “both from those believers associated with Abraham through the law and those associated with the faith of Abraham” (See: [[rc://*/ta/man/translate/figs-distinguish]]) -4:16 ns6r rc://*/ta/man/translate/figs-explicit ἐκ τοῦ νόμου 1 See how you translated this phrase in [verse 14](../04/14.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) +4:16 ns6r rc://*/ta/man/translate/figs-explicit ἐκ τοῦ νόμου 1 See how you translated this phrase in [4:14](../04/14.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 4:16 qctv rc://*/ta/man/translate/figs-explicit ἐκ πίστεως Ἀβραάμ 1 Here, **from the faith of Abraham** refers to those who trust in God the way Abraham did. If it would be helpful in your language, you could state this explicitly. Alternate translation: “who has the same faith as Abraham” (See: [[rc://*/ta/man/translate/figs-explicit]]) 4:16 welr rc://*/ta/man/translate/figs-metaphor ὅς ἐστιν πατὴρ πάντων ἡμῶν 1 Paul uses **father** to refer to Abraham as if he physically produced all human beings. Paul means that Abraham is the physical ancestor of all believing Jews and the spiritual ancestor of all believing non-Jews. If it would be helpful in your language, you could state the meaning plainly. Alternative translation: “who spiritually represents all of us who believe” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 4:16 kd6g rc://*/ta/man/translate/figs-exclusive πάντων ἡμῶν 1 Here, **us all** refers to **all the seed** and so is inclusive of all believing Jews and non-Jews. Your language may require you to mark these forms. Alternate translation: “of all believers in God” or “of all of us who trust in God” (See: [[rc://*/ta/man/translate/figs-exclusive]]) @@ -741,11 +741,11 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 4:18 auah rc://*/ta/man/translate/figs-abstractnouns ὃς παρ’ ἐλπίδα, ἐπ’ ἐλπίδι ἐπίστευσεν 1 If your language does not use an abstract noun for the idea of **hope**, you could express the same idea with a different form. Alternate translation: “who hopefully believed although it seemed hopeless” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 4:18 n62i rc://*/ta/man/translate/figs-ellipsis ἐπίστευσεν 1 Paul is leaving out some of the words that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “believed in God” or “believed what God had promised” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 4:18 bs6y rc://*/ta/man/translate/grammar-connect-logic-result εἰς τὸ γενέσθαι αὐτὸν 1 Here, **so that** indicates that this is a purpose clause. Paul is stating the result of Abraham believing **on the basis of hope**. Use a natural way in your language for introducing a result clause. Alternate translation: “which resulted in him becoming” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -4:18 qbdq rc://*/ta/man/translate/figs-metaphor πατέρα πολλῶν ἐθνῶν 1 See how you translated this phrase in [verse 17](../04/17.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) +4:18 qbdq rc://*/ta/man/translate/figs-metaphor πατέρα πολλῶν ἐθνῶν 1 See how you translated this phrase in [4:17](../04/17.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 4:18 b92q rc://*/ta/man/translate/writing-quotations τὸ εἰρημένον 1 Here Paul uses **what was said** to introduce a quotation from an Old Testament book ([Genesis 15:5](../gen/15/05.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “what was said in the Scriptures” (See: [[rc://*/ta/man/translate/writing-quotations]]) 4:18 cryi rc://*/ta/man/translate/figs-activepassive τὸ εἰρημένον 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 quotation was spoken by God. Alternate translation: “what God said” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 4:18 p5el rc://*/ta/man/translate/figs-explicit οὕτως ἔσται τὸ σπέρμα σου 1 Paul assumes that his readers would know the rest of what God said in the verse he is quoting ([Genesis 15:5](../gen/15/05.md)). If it would be helpful in your language, you could state this explicitly. Alternate translation: “Look now at the heavens and count the stars, if you are able to count them. So will your seed be” (See: [[rc://*/ta/man/translate/figs-explicit]]) -4:18 i2ev rc://*/ta/man/translate/figs-metaphor τὸ σπέρμα 1 See how you translated **seed** in [verse 16](../04/16.md).(See: [[rc://*/ta/man/translate/figs-metaphor]]) +4:18 i2ev rc://*/ta/man/translate/figs-metaphor τὸ σπέρμα 1 See how you translated **seed** in [4:16](../04/16.md).(See: [[rc://*/ta/man/translate/figs-metaphor]]) 4:19 ycte rc://*/ta/man/translate/figs-infostructure καὶ μὴ ἀσθενήσας τῇ πίστει, κατενόησεν τὸ ἑαυτοῦ σῶμα ἤδη νενεκρωμένον, ἑκατονταετής που ὑπάρχων, καὶ τὴν νέκρωσιν τῆς μήτρας Σάρρας 1 If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “He considered his own body as already having died (being about a hundred years old)—and the deadness of the womb of Sarah—but he was not weakening in the faith” (See: [[rc://*/ta/man/translate/figs-infostructure]]) 4:19 m9gq rc://*/ta/man/translate/figs-litotes καὶ μὴ ἀσθενήσας τῇ πίστει 1 Here Paul uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that is the opposite of the intended meaning. If it would be helpful in your language, you can express the meaning positively. Alternate translation: “And being strengthened in the faith” of "And being strong in the faith" (See: [[rc://*/ta/man/translate/figs-litotes]]) 4:19 s6u1 rc://*/ta/man/translate/figs-metaphor μὴ ἀσθενήσας τῇ πίστει 1 Paul speaks of Abraham’s **faith** as if it were something in which a person could be **weakening**. He means that Abraham kept trusting God. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “not ceasing to trust” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -768,10 +768,10 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 4:20 ew3r rc://*/ta/man/translate/figs-abstractnouns δοὺς δόξαν τῷ Θεῷ 1 If your language does not use an abstract noun for the idea of **glory**, you could express the same idea with a verbal form. Alternate translation: “having glorified God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 4:21 y2sh rc://*/ta/man/translate/figs-activepassive πληροφορηθεὶς 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God fully convinced him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 4:21 plbf rc://*/ta/man/translate/writing-pronouns ἐπήγγελται & ἐστιν 1 The pronoun **he** refers to God, not Abraham. If it would be helpful in your language, you could state this explicitly. Alternate translation: “God had promised, God is” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -4:21 j12r rc://*/ta/man/translate/writing-pronouns ὃ ἐπήγγελται 1 Here, **what he had promised** refers to the promise Paul describes in [verse 13](../04/13.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “the things God promised to Abraham” (See: [[rc://*/ta/man/translate/writing-pronouns]]) +4:21 j12r rc://*/ta/man/translate/writing-pronouns ὃ ἐπήγγελται 1 Here, **what he had promised** refers to the promise Paul describes in [4:13](../04/13.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “the things God promised to Abraham” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 4:22 ympp rc://*/ta/man/translate/grammar-connect-logic-result διὸ καὶ 1 Here, **therefore** introduces a result clause. Use a natural way in your language for indicating result. Alternate translation: “And for this reason” or “And this is the reason why” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 4:22 wlnh rc://*/ta/man/translate/figs-quotemarks ἐλογίσθη αὐτῷ εἰς δικαιοσύνην 1 This clause is a quotation from [Genesis 15:6](../gen/15/06.md). It may be helpful to your readers to indicate this with quotation marks or with whatever other punctuation or convention your language uses to indicate quotations. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) -4:22 i56a rc://*/ta/man/translate/figs-activepassive ἐλογίσθη αὐτῷ εἰς δικαιοσύνην 1 See how you translated this in [verse 3](../04/03.md). (See: [[rc://*/ta/man/translate/figs-activepassive]]) +4:22 i56a rc://*/ta/man/translate/figs-activepassive ἐλογίσθη αὐτῷ εἰς δικαιοσύνην 1 See how you translated this in [4:3](../04/03.md). (See: [[rc://*/ta/man/translate/figs-activepassive]]) 4:23 zdc0 rc://*/ta/man/translate/figs-infostructure οὐκ ἐγράφη & δι’ αὐτὸν μόνον, ὅτι ἐλογίσθη αὐτῷ 1 If it would be more natural in your language, you could reverse the order of these phrases and combine them. Alternate translation: “Now the phrase ‘it was credited to him,’ was not written only for his sake” (See: [[rc://*/ta/man/translate/figs-infostructure]]) 4:23 r65c rc://*/ta/man/translate/writing-pronouns αὐτὸν & αὐτῷ 1 The pronouns **his** and **him** refer to Abraham. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Abraham’s … to him” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 4:23 bfiw rc://*/ta/man/translate/figs-activepassive οὐκ ἐγράφη & δι’ αὐτὸν μόνον 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Moses wrote the quotation. Alternate translation: “Moses did not write it only for Abraham’s sake” (See: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -793,7 +793,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 4:25 imvc rc://*/ta/man/translate/grammar-connect-logic-result διὰ τὰ παραπτώματα ἡμῶν 1 Here Paul uses **for the sake of** differently than he did in [verses 23–24](../04/23.md). Here Paul uses this phrase to indicate the reason why Jesus **was given up**. Use a natural way in your language for indicating a reason. Alternate translation: “because of our trespasses” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 4:25 gmbd rc://*/ta/man/translate/figs-idiom ἠγέρθη 1 See how you translated **raised** in the previous verse. (See: [[rc://*/ta/man/translate/figs-idiom]]) 4:25 hzop rc://*/ta/man/translate/grammar-connect-logic-goal διὰ τὴν δικαίωσιν ἡμῶν 1 Here Paul uses **for the sake of** differently than he did in the first part of this verse. Here Paul uses this phrase to indicate one of the purposes for Jesus being **raised**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “for the purpose of our justification” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]]) -5:intro i1dt 0 # Romans 5 General Notes\n\n## Structure and Formatting\n\n4. Righteousness is received through Jesus Christ by trusting in him (3:21–5:21)\n * God’s righteousness is received through faith (3:21–26)\n * No one can boast in works (3:27–31)\n * The examples of Abraham and David (4:1–25)\n * The blessings of justification (5:1–11)\n * Adam and Christ are compared (5:12–5:21)\n\n## Special Concepts in this Chapter\n\n### The second Adam\n\nAdam was the first man. He was created by God and called the first “son” of God. He brought sin and death into the world by eating the forbidden fruit. In this chapter Paul describes Jesus as the “second Adam” and the true son of God. Jesus brings eternal life and overcame sin and death by dying on the cross. (See: [[rc://*/tw/dict/bible/kt/sonofgod]] and [[rc://*/tw/dict/bible/other/death]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Inclusive language\n\nIn this chapter the pronouns “we”, “us”, and “our” refer inclusively to all believers in Christ. Paul calls these people those who have been “justified by faith” in [verse 1](../05/01.md). Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]]) +5:intro i1dt 0 # Romans 5 General Notes\n\n## Structure and Formatting\n\n4. Righteousness is received through Jesus Christ by trusting in him (3:21–5:21)\n * God’s righteousness is received through faith (3:21–26)\n * No one can boast in works (3:27–31)\n * The examples of Abraham and David (4:1–25)\n * The blessings of justification (5:1–11)\n * Adam and Christ are compared (5:12–5:21)\n\n## Special Concepts in this Chapter\n\n### The second Adam\n\nAdam was the first man. He was created by God and called the first “son” of God. He brought sin and death into the world by eating the forbidden fruit. In this chapter Paul describes Jesus as the “second Adam” and the true son of God. Jesus brings eternal life and overcame sin and death by dying on the cross. (See: [[rc://*/tw/dict/bible/kt/sonofgod]] and [[rc://*/tw/dict/bible/other/death]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Inclusive language\n\nIn this chapter the pronouns “we”, “us”, and “our” refer inclusively to all believers in Christ. Paul calls these people those who have been “justified by faith” in [5:1](../05/01.md). Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]]) 5:1 age4 rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 The word **Therefore** here marks a new section of the letter. It also introduces a result clause that summarizes the blessed results of a person becoming righteous by trusting in Jesus, which Paul just discussed in [1:18](../01/18.md)–[4:25](../04/25.md). Use a natural way in your language to indicate result. Alternate translation: “Since all these things are true” or “As a result of everything that I have just told you being true” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 5:1 xmp3 rc://*/ta/man/translate/grammar-connect-logic-result δικαιωθέντες & ἐκ πίστεως, εἰρήνην ἔχωμεν πρὸς τὸν Θεὸν, διὰ τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ 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: “let us have peace with God through our Lord Jesus Christ, because we have been justified by faith” or “we can have peace with God through our Lord Jesus Christ, since we have been justified by faith” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 5:1 xott rc://*/ta/man/translate/figs-activepassive δικαιωθέντες 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “because God makes us righteous” or “since God makes us right with him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -818,14 +818,14 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 5:4 w7c2 rc://*/ta/man/translate/figs-ellipsis ἡ δὲ ὑπομονὴ δοκιμήν, ἡ δὲ δοκιμὴ ἐλπίδα 1 Paul is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “and endurance produces character, and this character produces hope” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 5:4 dt8w rc://*/ta/man/translate/figs-abstractnouns ἡ & ὑπομονὴ 1 See how you translated **endurance** in the previous verse. (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 5:4 gjvh rc://*/ta/man/translate/figs-abstractnouns δοκιμήν, ἡ δὲ δοκιμὴ 1 The word translated **character** refers specifically to the mental and moral qualities of someone who has been approved by God because they have successfully endured testing. If your language does not use an abstract noun for the idea of **character**, you could express the same idea with a verbal form. Alternate translation: “qualities of which God approves, and the approved qualities” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -5:4 eh9c rc://*/ta/man/translate/figs-abstractnouns ἐλπίδα 1 See how you translated **hope** in [verse 2](../05/02.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +5:4 eh9c rc://*/ta/man/translate/figs-abstractnouns ἐλπίδα 1 See how you translated **hope** in [5:2](../05/02.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 5:5 u4xh rc://*/ta/man/translate/grammar-connect-logic-result ἡ δὲ ἐλπὶς οὐ καταισχύνει, ὅτι ἡ ἀγάπη τοῦ Θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ Πνεύματος Ἁγίου, τοῦ δοθέντος ἡμῖν 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “And because the love of God has been poured into our hearts through the Holy Spirit, who has been given to us, that hope does not disappoint” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -5:5 rctz rc://*/ta/man/translate/figs-explicit ἡ δὲ ἐλπὶς 1 Here, **that hope** refers to "the hope of the glory of God" in [verse 2](../05/02.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “And being confident in God’s glory” or “And the hope of the glory of God” (See: [[rc://*/ta/man/translate/figs-explicit]]) +5:5 rctz rc://*/ta/man/translate/figs-explicit ἡ δὲ ἐλπὶς 1 Here, **that hope** refers to "the hope of the glory of God" in [5:2](../05/02.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “And being confident in God’s glory” or “And the hope of the glory of God” (See: [[rc://*/ta/man/translate/figs-explicit]]) 5:5 qka8 rc://*/ta/man/translate/figs-metaphor ὅτι ἡ ἀγάπη τοῦ Θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ Πνεύματος Ἁγίου, τοῦ δοθέντος ἡμῖν 1 Paul speaks of **love** as if it were something that could be **poured** out of a container, and he speaks figurative of **our hearts** as though they were containers that could be filled. He means that the Holy Spirit has completely revealed to God’s people how much God loves them. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “because the Holy Spirit, who was given to us, has deeply revealed how much God loves his people” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 5:5 dc95 rc://*/ta/man/translate/figs-activepassive ἡ ἀγάπη τοῦ Θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ Πνεύματος Ἁγίου, τοῦ δοθέντος ἡμῖν 1 If your language does not use the passive form in this way, you could express the ideas in active form or in another way that is natural in your language. Alternate translation: “the Holy Spirit, whom God gave us, has poured the love of God into our hearts” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 5:5 clmb rc://*/ta/man/translate/figs-possession ἡ ἀγάπη τοῦ Θεοῦ 1 Paul is using the possessive form to describe how **love** relates to **God**. Here, **the love of God** could refer to: (1) God’s love for us. Alternate translation: “God’s love” or “God’s love for us” (2) our love for God. Alternate translation: “our love for God” (See: [[rc://*/ta/man/translate/figs-possession]]) 5:5 glt1 rc://*/ta/man/translate/figs-metonymy ἐν ταῖς καρδίαις ἡμῶν 1 See how you translated this word in [1:21](../01/21.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) -5:6 x5eg rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 **For** here indicates that what follows in [verses 6–8](../05/06.md) explains “the love of God” in [verse 5](../05/05.md). If it would be helpful in your language, you could use a different expression. Alternate translation: “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +5:6 x5eg rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 **For** here indicates that what follows in [verses 6–8](../05/06.md) explains “the love of God” in [5:5](../05/05.md). If it would be helpful in your language, you could use a different expression. Alternate translation: “Indeed,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 5:6 a7s7 rc://*/ta/man/translate/grammar-connect-time-simultaneous ἔτι & ὄντων ἡμῶν ἀσθενῶν 1 In this clause Paul is describing something that was true during the time period he is describing in the rest of the verse. You can make this clear in your translation with an appropriate connecting word or phrase. Alternate translation: “during the time we were still being weak” (See: [[rc://*/ta/man/translate/grammar-connect-time-simultaneous]]) 5:6 xqr3 rc://*/ta/man/translate/figs-explicit ἔτι & ὄντων ἡμῶν ἀσθενῶν 1 Here, **weak** means that people are completely unable to make themselves righteous. If it would be helpful in your language, you could state this explicitly. Alternate translation: “we still being powerless to make ourselves righteous” (See: [[rc://*/ta/man/translate/figs-explicit]]) 5:6 xl85 rc://*/ta/man/translate/figs-explicit ὑπὲρ ἀσεβῶν 1 Here, **ungodly ones** refers to the **we** mentioned earlier in the verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “on behalf of us ungodly ones” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -878,7 +878,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 5:13 v5l9 rc://*/ta/man/translate/grammar-connect-logic-result μὴ ὄντος νόμου 1 Here, **being** could indicate: (1) the reason why **sin is not charged**. Alternate translation: “because there was no law” (2) the time when **sin is not charged**. Alternate translation: “when there was no law” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 5:13 j04c rc://*/ta/man/translate/figs-explicit μὴ ὄντος νόμου 1 Here, **no law** implies that God had not yet given people his laws that could help them identify what sin is. If it would be helpful in your language, you could state this explicitly. Alternate translation: “being no law to identify to people what sin is” (See: [[rc://*/ta/man/translate/figs-explicit]]) 5:14 bd3q rc://*/ta/man/translate/figs-personification ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωϋσέως, καὶ ἐπὶ τοὺς 1 Here Paul speaks of **death** as if it were a king who **ruled** **over** people. Paul means that nobody could prevent themselves from dying. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “no human from Adam until Moses could escape dying, even those” or “human life from Adam until Moses inevitably ended in death, even the lives of those” (See: [[rc://*/ta/man/translate/figs-personification]]) -5:14 u66m rc://*/ta/man/translate/figs-abstractnouns ὁ θάνατος 1 See how you translated **death** in [verse 12](../05/12.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +5:14 u66m rc://*/ta/man/translate/figs-abstractnouns ὁ θάνατος 1 See how you translated **death** in [5:12](../05/12.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 5:14 pdrh rc://*/ta/man/translate/figs-explicit ἀπὸ Ἀδὰμ μέχρι Μωϋσέως 1 Here, **Adam** refers to the period of time when Adam lived and **Moses** refers to the period of time when **Moses** lived. If it would be helpful in your language, you could state this explicitly. Alternate translation: “from the time when Adam lived until the time when Moses lived” (See: [[rc://*/ta/man/translate/figs-explicit]]) 5:14 w24g rc://*/ta/man/translate/figs-distinguish καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδάμ 1 This phrase gives further information about over whom **death ruled**. It is not making a distinction between those who lived during the time of **Adam** and **Moses**. If it would be helpful in your language, you could make the relationship between these phrases clearer. Alternate translation: “even over the people who did not disobey God in the same way as did Adam” (See: [[rc://*/ta/man/translate/figs-distinguish]]) 5:14 skns rc://*/ta/man/translate/figs-abstractnouns ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδάμ, ὅς ἐστιν τύπος τοῦ μέλλοντος 1 If your language does not use abstract nouns for the ideas of **likeness**, **transgression**, and **pattern**, you could express the same ideas in another way. Alternate translation: “in the same way that Adam transgressed, who typifies the one who is coming” or “exactly how Adam transgressed, who resembles the one who is coming” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -908,10 +908,10 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 5:16 jarb rc://*/ta/man/translate/grammar-connect-logic-result εἰς δικαίωμα 1 Here, **to** indicates that was follows is the result of God’s **gracious gift**. Use a natural way in your language for indicating result. Alternate translation: “to the resulting justification” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 5:17 n5zx rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 **For** indicates that what follows this word explains what came before it. Here, it introduces a further explanation of the difference between the trespass and the gracious gift, as discussed in [verses15–16](../05/15.md). If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 5:17 mhtc rc://*/ta/man/translate/grammar-connect-condition-fact εἰ 1 Paul is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is true. He has concluded that the benefits of **the gift** are superior to the consequences of **the trespass**. Use a natural form in your language for introducing a condition that the speaker believes is true. Alternate translation: “considering that” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) -5:17 lcyd rc://*/ta/man/translate/figs-possession τῷ τοῦ ἑνὸς παραπτώματι 1 See how you translated this phrase in [verse 15](../05/15.md). (See: [[rc://*/ta/man/translate/figs-possession]]) +5:17 lcyd rc://*/ta/man/translate/figs-possession τῷ τοῦ ἑνὸς παραπτώματι 1 See how you translated this phrase in [5:15](../05/15.md). (See: [[rc://*/ta/man/translate/figs-possession]]) 5:17 whbf rc://*/ta/man/translate/figs-nominaladj τοῦ ἑνὸς & τοῦ ἑνός & τοῦ ἑνὸς 1 See how you translated the first occurrence of **one** in the previous verse. (See: [[rc://*/ta/man/translate/figs-nominaladj]]) 5:17 yvq5 rc://*/ta/man/translate/figs-abstractnouns τῷ τοῦ ἑνὸς παραπτώματι, ὁ θάνατος & τὴν περισσείαν τῆς χάριτος καὶ τῆς δωρεᾶς τῆς δικαιοσύνης & ἐν ζωῇ 1 If your language does not use abstract nouns for these ideas, you could express the same ideas with verbal forms. Alternate translation: “because the one man trespassed, the fact that people die … how abundantly kind God is and how he makes people righteous … by living” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -5:17 kz6z rc://*/ta/man/translate/figs-personification ὁ θάνατος ἐβασίλευσεν 1 See how you translated this phrase in [verse 14](../05/14.md). (See: [[rc://*/ta/man/translate/figs-personification]]) +5:17 kz6z rc://*/ta/man/translate/figs-personification ὁ θάνατος ἐβασίλευσεν 1 See how you translated this phrase in [5:14](../05/14.md). (See: [[rc://*/ta/man/translate/figs-personification]]) 5:17 mtr9 rc://*/ta/man/translate/grammar-connect-logic-result διὰ τοῦ ἑνός 1 Here, **through** indicates that **the one** is the reason why **death ruled**. Use a natural way in your language for indicating a reason. Alternate translation: “because of the one” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 5:17 lf7t rc://*/ta/man/translate/grammar-connect-words-phrases πολλῷ μᾶλλον 1 See how you translated this phrase in [verses 10](../05/10.md) and [15](../05/15.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 5:17 hfvt rc://*/ta/man/translate/figs-infostructure ἐν ζωῇ βασιλεύσουσιν, διὰ τοῦ ἑνὸς, Ἰησοῦ Χριστοῦ. 1 If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “through the one man Jesus Christ will … rule in life” (See: [[rc://*/ta/man/translate/figs-infostructure]]) @@ -924,20 +924,20 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 5:18 e7cq rc://*/ta/man/translate/figs-ellipsis ἄρα οὖν ὡς δι’ ἑνὸς παραπτώματος, εἰς πάντας ἀνθρώπους εἰς κατάκριμα, οὕτως καὶ δι’ ἑνὸς δικαιώματος, εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς 1 Paul is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “So then, as one man trespassed and this trespass caused all men to become condemned, so also one man acted righteously and this act caused all men to become justified for living eternally” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 5:18 mccf rc://*/ta/man/translate/grammar-connect-words-phrases ἄρα οὖν 1 **So then** indicates that what follows in [verses 18–21](../05/18.md) summarizes the ideas of [verses 12–17](../05/12.md). If it would be helpful in your language, you could use a clearer expression. Alternate translation: “Finally” or “In summary” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 5:18 sfwg rc://*/ta/man/translate/grammar-connect-logic-result δι’ & δι’ 1 See how you translated **through** in the previous verse. (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -5:18 z0jq rc://*/ta/man/translate/figs-abstractnouns παραπτώματος & κατάκριμα & δικαίωσιν 1 See how you translated **trespass**, **condemnation**, and **justification** in [verse 16](../05/16.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -5:18 n8pr rc://*/ta/man/translate/figs-gendernotations πάντας ἀνθρώπους -1 Although the term **men** is masculine, Paul is using the word here in a generic sense that includes both men and women. See how your translated **all men** in [verse 12](../05/12.md). (See: [[rc://*/ta/man/translate/figs-gendernotations]]) +5:18 z0jq rc://*/ta/man/translate/figs-abstractnouns παραπτώματος & κατάκριμα & δικαίωσιν 1 See how you translated **trespass**, **condemnation**, and **justification** in [5:16](../05/16.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +5:18 n8pr rc://*/ta/man/translate/figs-gendernotations πάντας ἀνθρώπους -1 Although the term **men** is masculine, Paul is using the word here in a generic sense that includes both men and women. See how your translated **all men** in [5:12](../05/12.md). (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 5:18 bcm2 rc://*/ta/man/translate/figs-possession δικαίωσιν ζωῆς 1 Paul is using the possessive form to describe how **justification** relates to **life**. This could mean: (1) **justification** that leads to **life**. Alternate translation: “justification that brings eternal life” (2) **justification** that is **life**. Alternate translation: “justification, which is eternal life” (See: [[rc://*/ta/man/translate/figs-possession]]) 5:18 bmey rc://*/ta/man/translate/figs-explicit ζωῆς 1 Here, **life** refers to “eternal life.” If it would be helpful in your language, you could state this explicitly. Alternate translation: “of eternal life” or “for living forever” (See: [[rc://*/ta/man/translate/figs-explicit]]) 5:19 hj69 rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 **For** here indicates that what follows explains what Paul said in the previous verse. If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 5:19 sjek rc://*/ta/man/translate/grammar-connect-words-phrases ὥσπερ & οὕτως καὶ 1 See how you translated the similar connective words **just as** and **so also** in the previous verse. (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 5:19 rgji rc://*/ta/man/translate/grammar-connect-logic-result διὰ & διὰ 1 See how you translated **through** in the previous two verses. (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 5:19 z8r8 rc://*/ta/man/translate/figs-abstractnouns τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου & τῆς ὑπακοῆς τοῦ ἑνὸς 1 If your language does not use abstract nouns for the ideas of **disobedience** and **obedience**, you could express the same ideas with verbal forms. You may need to supply an object for the verbs, such as “God” or “God’s command.” Alternate translation: “the one man disobeying God … the one man obeying God” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -5:19 qpsm rc://*/ta/man/translate/figs-explicit τοῦ ἑνὸς ἀνθρώπου 1 Here, **the one man** refers to “Adam.” See how you translated the similar use of **one man** in [verse 12](../05/12.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) +5:19 qpsm rc://*/ta/man/translate/figs-explicit τοῦ ἑνὸς ἀνθρώπου 1 Here, **the one man** refers to “Adam.” See how you translated the similar use of **one man** in [5:12](../05/12.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 5:19 q8lj rc://*/ta/man/translate/figs-activepassive διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου, ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the disobedience of the one man caused the many to become sinners” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -5:19 huig rc://*/ta/man/translate/figs-nominaladj οἱ πολλοί -1 See how you translated **the many** in [verse 15](../05/15.md). (See: [[rc://*/ta/man/translate/figs-nominaladj]]) -5:19 px2r rc://*/ta/man/translate/figs-nominaladj ἁμαρτωλοὶ 1 See how you translated **sinners** in [verse 8](../05/08.md). (See: [[rc://*/ta/man/translate/figs-nominaladj]]) +5:19 huig rc://*/ta/man/translate/figs-nominaladj οἱ πολλοί -1 See how you translated **the many** in [5:15](../05/15.md). (See: [[rc://*/ta/man/translate/figs-nominaladj]]) +5:19 px2r rc://*/ta/man/translate/figs-nominaladj ἁμαρτωλοὶ 1 See how you translated **sinners** in [5:8](../05/08.md). (See: [[rc://*/ta/man/translate/figs-nominaladj]]) 5:19 bhra rc://*/ta/man/translate/figs-activepassive διὰ τῆς ὑπακοῆς τοῦ ἑνὸς, δίκαιοι κατασταθήσονται οἱ πολλοί 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the obedience of the one caused the many to become righteous ones” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -5:19 haks rc://*/ta/man/translate/figs-explicit τοῦ ἑνὸς 2 Here, **the one** refers to “Jesus Christ.” See how you translated the third occurrence of **the one ** in [verse 17](../05/17.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) +5:19 haks rc://*/ta/man/translate/figs-explicit τοῦ ἑνὸς 2 Here, **the one** refers to “Jesus Christ.” See how you translated the third occurrence of **the one ** in [5:17](../05/17.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 5:20 lah6 rc://*/ta/man/translate/grammar-collectivenouns νόμος 1 See how you translated **the law** in [2:12](../02/12.md). (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) 5:20 w958 rc://*/ta/man/translate/figs-personification παρεισῆλθεν 1 The word translated **slipped in** can refer to sneaking in unnoticed, as in [Jude 1:4](../jud/01/04.md). Paul may be stressing how the coming of **the law** was like an unwelcome person secretly intruding at some location. If it would be helpful in your language, you could make this explicit. Alternate translation: “intruded like a person sneaking in unnoticed” (See: [[rc://*/ta/man/translate/figs-personification]]) 5:20 ttcw rc://*/ta/man/translate/figs-abstractnouns τὸ παράπτωμα & ἡ ἁμαρτία & ἡ χάρις 1 See how you translated **trespass** in [verses 15–18](../05/15.md), **sin** in [verses 12–13](../05/12.md), and **grace** in [verses 15](../05/15.md) and [17](../05/17.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -945,15 +945,15 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 5:20 wbh3 rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα πλεονάσῃ τὸ παράπτωμα 1 This clause could refer to: (1) one of God’s purposes for giving **the law**. Alternate translation: “in order to increase the trespass” (2) the result of God giving **the law**. Alternate translation (with preceding comma): “resulting in the trespass increasing” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]]) 5:20 godn rc://*/ta/man/translate/figs-metaphor οὗ 1 Here Paul uses **where** to refer to **sin** and **grace** as if they were located somewhere. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “as” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 5:21 ycy7 rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα 1 The phrase **so that** here introduces a purpose clause. Paul is stating the purpose for which God caused grace to abound, as stated in the previous verse. Use a natural way in your language for introducing a purpose clause. Alternate translation (without a comma preceding): “for the purpose that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]]) -5:21 ymxy rc://*/ta/man/translate/grammar-connect-words-phrases ὥσπερ & οὕτως καὶ 1 See how you translated **just as** and **so also** in the [verse 19](../05/19.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) -5:21 leu9 rc://*/ta/man/translate/figs-abstractnouns ἡ ἁμαρτία ἐν τῷ θανάτῳ & ἡ χάρις & δικαιοσύνης & ζωὴν αἰώνιον 1 See how you translated **sin** and **grace** in the previous verse, **death** and **righteousness** in [verse 17](../05/17.md), and **eternal life** in [2:7](../02/07.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -5:21 wmy8 rc://*/ta/man/translate/figs-personification ἐβασίλευσεν ἡ ἁμαρτία 1 Here Paul speaks of **sin** as if it were a king ruling over people. Paul means that everyone was controlled by their sinful desires. While death **ruled** in [verse 14](../05/14.md), **sin ruled** after God gave the law. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “everyone was controlled by sin” (See: [[rc://*/ta/man/translate/figs-personification]]) +5:21 ymxy rc://*/ta/man/translate/grammar-connect-words-phrases ὥσπερ & οὕτως καὶ 1 See how you translated **just as** and **so also** in the [5:19](../05/19.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +5:21 leu9 rc://*/ta/man/translate/figs-abstractnouns ἡ ἁμαρτία ἐν τῷ θανάτῳ & ἡ χάρις & δικαιοσύνης & ζωὴν αἰώνιον 1 See how you translated **sin** and **grace** in the previous verse, **death** and **righteousness** in [5:17](../05/17.md), and **eternal life** in [2:7](../02/07.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +5:21 wmy8 rc://*/ta/man/translate/figs-personification ἐβασίλευσεν ἡ ἁμαρτία 1 Here Paul speaks of **sin** as if it were a king ruling over people. Paul means that everyone was controlled by their sinful desires. While death **ruled** in [5:14](../05/14.md), **sin ruled** after God gave the law. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “everyone was controlled by sin” (See: [[rc://*/ta/man/translate/figs-personification]]) 5:21 wuh2 rc://*/ta/man/translate/figs-explicit ἐν τῷ θανάτῳ 1 Here, **in death** could refer to: (1) the location in which **sin ruled**. Alternate translation: “in the place where death exists” (2) the means by which **sin ruled**. Alternate translation: “by means of death” (See: [[rc://*/ta/man/translate/figs-explicit]]) 5:21 kc21 rc://*/ta/man/translate/figs-personification χάρις βασιλεύσῃ διὰ δικαιοσύνης 1 Here Paul speaks of **grace** as if it were a king ruling over people. Paul means that God’s **grace** allows people to become righteous. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “how gracious God is might make people become righteous” (See: [[rc://*/ta/man/translate/figs-personification]]) 5:21 bk72 rc://*/ta/man/translate/grammar-connect-logic-result διὰ & διὰ 1 See how you translated **through** in the [verses 17–19](../05/17.md). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 5:21 c9nj rc://*/ta/man/translate/grammar-connect-logic-result εἰς ζωὴν αἰώνιον 1 Here, **to** indicates that was follows is the result of God’s **grace** ruling **through righteousness**. Use a natural way in your language for indicating a reason. Alternate translation: “resulted in eternal life” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 5:21 axr9 rc://*/ta/man/translate/figs-explicit Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν 1 The phrase **Jesus Christ our Lord** refers to what Jesus did for believers in order for them to have **eternal life**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “what Jesus Christ our Lord has done for them” (See: [[rc://*/ta/man/translate/figs-explicit]]) -6:intro v522 0 # Romans 6 General Notes\n\n## Structure and Formatting\n\n5. Becoming like Christ in this life (6:1–8:39)\n * Baptism represents union with Christ’s death (6:1–14)\n * Christians are now slaves of righteousness (6:15–23)\n\n## Special Concepts in this Chapter\n\n### Slavery\n\nIn this chapter Paul frequently uses the metaphor of the relationship between slaves and their masters. He speaks figuratively of people who live sinfully as if they were slaves to sin and the death it causes ([6:6](../06/06.md), [16–17](../06/16.md), [20](../06/20.md)). He also speaks figuratively of Christians as if God has freed them from being enslaved to sin and has himself or righteousness as their master ([6:18](../06/18.md), [22](../06/22.md)). Because Christians are no longer controlled by their desire to sin, they should instead serve God and live in a way that glorifies him ([6:12–14](../06/12.md), [19](../06/19.md)). (See: [[rc://*/tw/dict/bible/other/servant]])\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical Questions\n\nIn [verses 1–3](../06/01.md), [15–16](../06/15.md), and [21](../06/21.md) Paul uses rhetorical questions in order to answer objections that people might make about what he is saying.\n\n## Possible Translation Difficulties in this Chapter\n\n### Inclusive language\n\nIn this chapter the pronouns “we”, “us”, and “our” refer inclusively to all believers in Christ. Paul calls these people those who have been “baptized into Christ Jesus” in [verse 3](../06/03.md). Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]]) +6:intro v522 0 # Romans 6 General Notes\n\n## Structure and Formatting\n\n5. Becoming like Christ in this life (6:1–8:39)\n * Baptism represents union with Christ’s death (6:1–14)\n * Christians are now slaves of righteousness (6:15–23)\n\n## Special Concepts in this Chapter\n\n### Slavery\n\nIn this chapter Paul frequently uses the metaphor of the relationship between slaves and their masters. He speaks figuratively of people who live sinfully as if they were slaves to sin and the death it causes ([6:6](../06/06.md), [16–17](../06/16.md), [20](../06/20.md)). He also speaks figuratively of Christians as if God has freed them from being enslaved to sin and has himself or righteousness as their master ([6:18](../06/18.md), [22](../06/22.md)). Because Christians are no longer controlled by their desire to sin, they should instead serve God and live in a way that glorifies him ([6:12–14](../06/12.md), [19](../06/19.md)). (See: [[rc://*/tw/dict/bible/other/servant]])\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical Questions\n\nIn [verses 1–3](../06/01.md), [15–16](../06/15.md), and [21](../06/21.md) Paul uses rhetorical questions in order to answer objections that people might make about what he is saying.\n\n## Possible Translation Difficulties in this Chapter\n\n### Inclusive language\n\nIn this chapter the pronouns “we”, “us”, and “our” refer inclusively to all believers in Christ. Paul calls these people those who have been “baptized into Christ Jesus” in [6:3](../06/03.md). Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]]) 6:1 fxgw rc://*/ta/man/translate/grammar-connect-logic-result τί οὖν 1 Here, **then** indicates that what follows is a response to what Paul said in the previous chapter, especially what he said in [5:20](../05/20.md). See how you translated **What then** in [3:1](../03/01.md) and [4:1](../04/01.md). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 6:1 pvg3 rc://*/ta/man/translate/figs-rquestion τί οὖν ἐροῦμεν? ἐπιμένωμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ? 1 In this verse Paul is not asking for information, but is using a question to address rumors some people may have been spreading that misrepresent his teachings. If you would not use rhetorical questions for this purpose in your language, you could translate his words as a statement or an exclamation or communicate the emphasis in another way. Alternate translation: “Then we will say that we should continue in the sin so that the grace might increase!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 6:1 t8tl rc://*/ta/man/translate/figs-quotemarks τί οὖν ἐροῦμεν? ἐπιμένωμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ? 1 In this verse and the first part of the next verse, Paul is speaking as if he were a Christian who misunderstood what Paul had taught in the previous chapter. It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) @@ -1000,7 +1000,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 6:6 jpge rc://*/ta/man/translate/figs-activepassive καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God might nullify the body of sin” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 6:6 jw00 rc://*/ta/man/translate/figs-metaphor καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας 1 Paul speaks of **the body of sin** as if it were a condition of slavery that could be cancelled. He means that Christ’s crucifixion removed the ability of sinful desires to control people. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “God might completely end how living sinfully controls people” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 6:6 l6pd rc://*/ta/man/translate/figs-possession τὸ σῶμα τῆς ἁμαρτίας 1 Paul is using the possessive form to describe how **the body** is related to **sin**. Use a natural way in your language to express this idea. Here, **the body of sin** could refer to: (1) how humans tend to **sin**. Alternate translation: “our human tendency to sin” or “how living sinfully controls us” (2) how sin controls the human body. Alternate translation: “how sin controls our bodies” (See: [[rc://*/ta/man/translate/figs-possession]]) -6:6 l3zm rc://*/ta/man/translate/figs-abstractnouns ἁμαρτίας & ἁμαρτίᾳ 1 See how you translated **sin** in [verse 1](../06/01.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +6:6 l3zm rc://*/ta/man/translate/figs-abstractnouns ἁμαρτίας & ἁμαρτίᾳ 1 See how you translated **sin** in [6:1](../06/01.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 6:6 c5ie rc://*/ta/man/translate/grammar-connect-logic-goal τοῦ μηκέτι δουλεύειν 1 Here, **for** could indicate: (1) God’s purpose for nullifying **the body of sin**. Alternate translation: “in order for it to no longer enslave” (2) the result of **the body of sin** being **nullified**. Alternate translation: “causing it to no longer enslave” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]]) 6:6 rpax rc://*/ta/man/translate/figs-metaphor τοῦ μηκέτι δουλεύειν ἡμᾶς τῇ ἁμαρτίᾳ 1 Paul speaks of **the body of sin** as if it could **enslave** people. Here he means that the desire to sin that controls people would no longer do so. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “for it to no longer make us live sinfully” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 6:7 f893 rc://*/ta/man/translate/figs-explicit ὁ & ἀποθανὼν 1 Here Paul implies that **the one having died** is the same “old man” whom Paul said “was crucified” with Christ in the previous verse. Paul means that God considers any person who has “died to sin” ([6:2](../06/02.md)) to be **freed from** living sinfully. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the one who has died to sin” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -1012,19 +1012,19 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 6:8 c724 rc://*/ta/man/translate/figs-explicit πιστεύομεν 1 Paul implies that since Christians have **died with Christ**, the result is that they have confidence that they will **live together with him**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “we are confident” or “this persuades us” (See: [[rc://*/ta/man/translate/figs-explicit]]) 6:8 nuc1 rc://*/ta/man/translate/figs-explicit καὶ συνζήσομεν αὐτῷ 1 Here Paul implies that **live together with him** refers to “eternal life”, as he mentioned in [5:21](../05/21.md) and [6:4–5](../06/04.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “we will also live forever with him” (See: [[rc://*/ta/man/translate/figs-explicit]]) 6:9 bebx rc://*/ta/man/translate/figs-infostructure εἰδότες ὅτι Χριστὸς ἐγερθεὶς ἐκ νεκρῶν, οὐκέτι ἀποθνῄσκει 1 If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “knowing that Christ no longer dies, having been raised from dead ones” (See: [[rc://*/ta/man/translate/figs-infostructure]]) -6:9 zdkc rc://*/ta/man/translate/grammar-connect-words-phrases εἰδότες ὅτι 1 See how you translated the similar phrase in [verse 6](../06/06.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +6:9 zdkc rc://*/ta/man/translate/grammar-connect-words-phrases εἰδότες ὅτι 1 See how you translated the similar phrase in [6:6](../06/06.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 6:9 gjqq rc://*/ta/man/translate/figs-activepassive Χριστὸς ἐγερθεὶς ἐκ νεκρῶν 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you must state who did the action, Paul implies that “God” did it. Alternate translation: “God raised Christ from dead ones, Christ” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -6:9 zkq2 rc://*/ta/man/translate/figs-idiom ἐγερθεὶς ἐκ νεκρῶν 1 See how you translated the similar clause in [verse 4](../06/04.md). (See: [[rc://*/ta/man/translate/figs-idiom]]) +6:9 zkq2 rc://*/ta/man/translate/figs-idiom ἐγερθεὶς ἐκ νεκρῶν 1 See how you translated the similar clause in [6:4](../06/04.md). (See: [[rc://*/ta/man/translate/figs-idiom]]) 6:9 lvv8 rc://*/ta/man/translate/figs-parallelism οὐκέτι ἀποθνῄσκει; θάνατος αὐτοῦ οὐκέτι κυριεύει 1 These two phrases mean similar things. Paul says the same thing twice, in slightly different ways, to emphasize that **Christ** can never die again. If it would be helpful in your language, you could combine the phrases into one. Alternate translation: “will absolutely never die again” (See: [[rc://*/ta/man/translate/figs-parallelism]]) 6:9 wem1 rc://*/ta/man/translate/figs-personification θάνατος αὐτοῦ οὐκέτι κυριεύει 1 Here Paul speaks of **death** as if it were a **lord** who could rule over someone. Paul means that Jesus could not possibly die again. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “he no longer submits to being dead” or “he can never die again” (See: [[rc://*/ta/man/translate/figs-personification]]) -6:9 kl3e rc://*/ta/man/translate/figs-abstractnouns θάνατος 1 See how you translated **death** in [verse 4](../06/04.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +6:9 kl3e rc://*/ta/man/translate/figs-abstractnouns θάνατος 1 See how you translated **death** in [6:4](../06/04.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 6:10 ehi9 rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 **For** indicates that what follows is the reason why Christ “no longer dies,” as stated in the previous verse. Use the most natural way in your language for indicating a reason, as in the UST. (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 6:10 e290 rc://*/ta/man/translate/writing-pronouns ὃ 1 Here, **that which** refers to Christ’s death and life. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the death which” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 6:10 aw31 rc://*/ta/man/translate/figs-explicit τῇ ἁμαρτίᾳ ἀπέθανεν 1 Here, **to sin** implies that Christ died for the sake of freeing humanity from being “enslaved to sin.” It does not mean that Jesus himself was ever controlled by sin before he died. If it would be helpful in your language, you could state this explicitly. Alternative translation: “he died for the sake of removing sin’s control over people” or “he died to stop sin from controlling people” (See: [[rc://*/ta/man/translate/figs-explicit]]) 6:10 j7bl rc://*/ta/man/translate/writing-pronouns ὃ δὲ ζῇ 1 Here, **what he lives** refers to Christ’s life after God raised him from the dead. If it would be helpful in your language, you could state this explicitly. Alternate translation: “But the life which” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 6:10 z4yb rc://*/ta/man/translate/figs-explicit ζῇ τῷ Θεῷ 1 Here, **to God** implies that Christ now lives for the sake of glorifying God. If it would be helpful in your language, you could state this explicitly. Alternative translation: “he lives for the sake of glorifying God” (See: [[rc://*/ta/man/translate/figs-explicit]]) 6:11 zjjv rc://*/ta/man/translate/figs-yousingular ὑμεῖς 1 Throughout [verses 11–23](../06/11.md), the pronouns **you** and “your” are plural and refer to the believers in Rome to whom Paul wrote this letter. If it would be helpful in your language, you could state this explicitly. Alternate translation: “you believers at Rome” (See: [[rc://*/ta/man/translate/figs-yousingular]]) -6:11 dw6l rc://*/ta/man/translate/figs-metaphor εἶναι νεκροὺς μὲν τῇ ἁμαρτίᾳ 1 See how you translated “died to sin” in [verse 2](../06/02.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) +6:11 dw6l rc://*/ta/man/translate/figs-metaphor εἶναι νεκροὺς μὲν τῇ ἁμαρτίᾳ 1 See how you translated “died to sin” in [6:2](../06/02.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 6:11 bjxg rc://*/ta/man/translate/figs-explicit ζῶντας & τῷ Θεῷ 1 See how you translated the similar phrase “he lives to God” in the previous verse. (See: [[rc://*/ta/man/translate/figs-explicit]]) 6:11 nkvd rc://*/ta/man/translate/figs-metaphor ἐν Χριστῷ Ἰησοῦ 1 See how you translated this phrase in [3:24](../03/24.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 6:12 pp2t rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 **Therefore** here introduces a result clause. Paul is stating how he wants his readers to act in response to what he said in the previous verse. Use a natural way in your language to introduce a result clause. Alternate translation: “This is why” or “Because of this” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) @@ -1041,13 +1041,13 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 6:13 hlzf ὅπλα & ὅπλα 1 The word translated as **tools** often refers to “weapons.” If it would be helpful in your language, you could state this explicitly. Alternate translation: “as weapons … as weapons” 6:13 dq4n rc://*/ta/man/translate/figs-abstractnouns ἀδικίας & δικαιοσύνης 1 If your language does not use abstract nouns for the ideas of **unrighteousness** and **righteousness**, you could express the same ideas in another way. Alternate translation: “of what is unrighteous … of what is righteous” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 6:13 wq3m rc://*/ta/man/translate/figs-metaphor παραστήσατε ἑαυτοὺς τῷ Θεῷ 1 Paul speaks of his readers as if they could offer themselves as slaves to their master, who is **God**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “give yourselves to God” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -6:13 px9k rc://*/ta/man/translate/figs-simile ὡσεὶ ἐκ νεκρῶν ζῶντας 1 The point of this comparison is that Christians should live in such a way that demonstrates that they are now **dead to sin, but alive to God**, as mentioned in [verse 11](../06/11.md). If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “as those who are free from living sinfully” or “as those who are no longer controlled by living sinfully” (See: [[rc://*/ta/man/translate/figs-simile]]) -6:13 vk76 rc://*/ta/man/translate/figs-idiom ἐκ νεκρῶν 1 See how you translated this phrase in [verse 4](../06/04.md). (See: [[rc://*/ta/man/translate/figs-idiom]]) +6:13 px9k rc://*/ta/man/translate/figs-simile ὡσεὶ ἐκ νεκρῶν ζῶντας 1 The point of this comparison is that Christians should live in such a way that demonstrates that they are now **dead to sin, but alive to God**, as mentioned in [6:11](../06/11.md). If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “as those who are free from living sinfully” or “as those who are no longer controlled by living sinfully” (See: [[rc://*/ta/man/translate/figs-simile]]) +6:13 vk76 rc://*/ta/man/translate/figs-idiom ἐκ νεκρῶν 1 See how you translated this phrase in [6:4](../06/04.md). (See: [[rc://*/ta/man/translate/figs-idiom]]) 6:13 amyo rc://*/ta/man/translate/figs-ellipsis καὶ τὰ μέλη ὑμῶν 1 Paul is leaving out a word that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply this from the beginning of this sentence. Alternate translation: “and present your members” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 6:13 dz8u rc://*/ta/man/translate/figs-possession ὅπλα δικαιοσύνης 1 Paul is using the possessive form to describe **tools** that are characterized by **righteousness**. If it would be helpful in your language, you could use a different expression. Alternate translation: “as righteous tools” or “as tools for living righteously” (See: [[rc://*/ta/man/translate/figs-possession]]) 6:14 xfz1 rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 **For** indicates that what follows this word explains what came before it. Here, it introduces an explanation of what Paul said in the previous verse. If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 6:14 u36f rc://*/ta/man/translate/grammar-connect-logic-result ἁμαρτία & ὑμῶν οὐ κυριεύσει, οὐ γάρ ἐστε ὑπὸ νόμον, ἀλλὰ ὑπὸ χάριν 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “because you are not under law, but under grace, do not allow sin to rule over you” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -6:14 gez3 rc://*/ta/man/translate/figs-personification ἁμαρτία & ὑμῶν οὐ κυριεύσει 1 See how you translated the similar phrase in [verse 12](../06/12.md). (See: [[rc://*/ta/man/translate/figs-personification]]) +6:14 gez3 rc://*/ta/man/translate/figs-personification ἁμαρτία & ὑμῶν οὐ κυριεύσει 1 See how you translated the similar phrase in [6:12](../06/12.md). (See: [[rc://*/ta/man/translate/figs-personification]]) 6:14 bl09 rc://*/ta/man/translate/figs-declarative ἁμαρτία & οὐ κυριεύσει 1 Paul is using a future statement to give a command. If it would be helpful in your language, you could use a more natural form for a command. Alternate translation: “sin must not rule over” or “do not allow sin to rule over” (See: [[rc://*/ta/man/translate/figs-declarative]]) 6:14 caqv rc://*/ta/man/translate/grammar-connect-logic-result γάρ 1 Here, **for** indicates that what follows is the reason why Paul urges his readers to not allow **sin** to **lord over** them. Use the most natural form in your language for indicating a reason. Alternate translation: “since” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 6:14 a0dz rc://*/ta/man/translate/figs-personification οὐ γάρ ἐστε ὑπὸ νόμον, ἀλλὰ ὑπὸ χάριν 1 Paul speaks of **law** and **grace** as if they were rulers **under** whose authority people have to live. He means that Christians are no longer controlled by the requirements of the **law**, which resulted in people sinning more, as stated in [5:20](../05/20.md). By contrast, Christians now serve the gracious God, as is explained in [verses 15–23](../06/15.md). If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “for the law no longer controls you, but you are now controlled by God’s grace” (See: [[rc://*/ta/man/translate/figs-personification]]) @@ -1066,7 +1066,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 6:16 zim4 rc://*/ta/man/translate/figs-abstractnouns εἰς ὑπακοήν & ὑπακοῆς 1 If your language does not use an abstract noun for the idea of **obedience**, you could express the same idea in a different way. Alternate translation: “to obey … to obey” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 6:16 h0ar rc://*/ta/man/translate/figs-personification ἤτοι ἁμαρτίας εἰς θάνατον, ἢ ὑπακοῆς εἰς δικαιοσύνην 1 Here, **sin** and **obedience** are spoken of as if they were masters that **slaves** would obey. Paul means that people can be controlled either by their desire to **sin** or a desire to obey God. If it would be helpful in your language, you could express this plainly. Alternate translation: “whether you are controlled by sinning, leading to death, or you are controlled by obeying God, leading to righteousness” (See: [[rc://*/ta/man/translate/figs-personification]]) 6:16 gtzd rc://*/ta/man/translate/figs-possession ἁμαρτίας & ὑπακοῆς 1 Paul is using the possessive form to describe **slaves** that belong to **sin** or **obedience**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “slaves that belong to sin … slaves that belong to obedience” or “sin’s slaves … obedience’s slaves” (See: [[rc://*/ta/man/translate/figs-possession]]) -6:16 cyct rc://*/ta/man/translate/figs-abstractnouns ἁμαρτίας & δικαιοσύνην 1 See how you translated **sin** in [verse 1](../06/01.md) and **righteousness** in [verse 13](../06/13.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +6:16 cyct rc://*/ta/man/translate/figs-abstractnouns ἁμαρτίας & δικαιοσύνην 1 See how you translated **sin** in [6:1](../06/01.md) and **righteousness** in [6:13](../06/13.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 6:16 zfgc rc://*/ta/man/translate/grammar-connect-logic-result εἰς θάνατον & εἰς δικαιοσύνην 1 Here, **leading to** indicates result. Use a natural way in your language to indicate result. Alternate translation: “resulting in death … resulting to righteousness” or “causing death … causing righteousness” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 6:16 d8gv rc://*/ta/man/translate/figs-explicit εἰς θάνατον 1 Here, **death** refers to spiritual **death**, which is eternal punishment in hell that occurs after physical death. If it would be helpful in your language, you could state this explicitly. Alternate translation: “leading to spiritual death” or “causing one to die spiritually” (See: [[rc://*/ta/man/translate/figs-explicit]]) 6:17 xj75 rc://*/ta/man/translate/figs-exclamations χάρις & τῷ Θεῷ 1 Here, **thanks be to God** is an exclamatory phrase that communicates Paul’s thankfulness. Use an exclamation form that is natural in your language for communicating thanks. Alternate translation: “I give thanks to God!” (See: [[rc://*/ta/man/translate/figs-exclamations]]) @@ -1079,14 +1079,14 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 6:17 pz14 rc://*/ta/man/translate/figs-activepassive ὃν παρεδόθητε 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “that God gave you over to” or (See: [[rc://*/ta/man/translate/figs-activepassive]]) 6:18 fcd1 rc://*/ta/man/translate/figs-personification ἐλευθερωθέντες δὲ ἀπὸ τῆς ἁμαρτίας, ἐδουλώθητε τῇ δικαιοσύνῃ 1 Here Paul speaks of **sin** and **righteousness** as if they were slave-masters that people could be **enslaved** to. Paul means that his readers are no longer controlled by their sinful desires, but are controlled by the desire to live righteously. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “And having been freed from having to live sinfully, you now have to live righteously” (See: [[rc://*/ta/man/translate/figs-personification]]) 6:18 y2zg rc://*/ta/man/translate/figs-activepassive ἐλευθερωθέντες δὲ ἀπὸ τῆς ἁμαρτίας, ἐδουλώθητε 1 If your language does not use passive forms in this way, you could express these ideas in active forms 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: “And God having freed you from sin, he enslaved you” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -6:18 twpq rc://*/ta/man/translate/figs-abstractnouns ἁμαρτίας & δικαιοσύνῃ 1 See how you translated **sin** and **righteousness** in [verse 16](../06/16.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +6:18 twpq rc://*/ta/man/translate/figs-abstractnouns ἁμαρτίας & δικαιοσύνῃ 1 See how you translated **sin** and **righteousness** in [6:16](../06/16.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 6:19 jlmd rc://*/ta/man/translate/grammar-connect-logic-result ἀνθρώπινον λέγω, διὰ τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “Because of the weakness of your flesh, I speak as a man” or “Because you are still immature, I have to speak in simple terms” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 6:19 puvh rc://*/ta/man/translate/figs-idiom ἀνθρώπινον λέγω 1 Here, **as a man** is an idiom meaning “the way people do” or “like a human being.” If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “I am speaking based on how human beings perceive things” or “I am talking like a mere human being” (See: [[rc://*/ta/man/translate/figs-idiom]]) 6:19 gt1n rc://*/ta/man/translate/figs-abstractnouns τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν & τῇ ἀκαθαρσίᾳ, καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν & τῇ δικαιοσύνῃ εἰς ἁγιασμόν 1 If your language does not use abstract nouns for the ideas of **weakness**, **uncleanness**, **lawlessness**, **righteousness**, and **sanctification**, you could express the same ideas in another way. Alternate translation: “how weak your flesh is … to act impurely and to be more and more lawless … for living righteously, which leads to being sanctified” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 6:19 l4ah rc://*/ta/man/translate/figs-idiom τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν 1 Here, **flesh** is an idiom that refers to human nature. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “your human weakness” or “your natural limitations” (See: [[rc://*/ta/man/translate/figs-idiom]]) 6:19 psmw rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 **For** indicates that what follows this word explains what came before it. Here, it introduces an explanation of what Paul said in [verses 17–18](../06/17.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “Moreover,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 6:19 x2kt rc://*/ta/man/translate/grammar-connect-words-phrases ὥσπερ & οὕτως 1 See how you translated **just as** and **so** in the [5:19](../05/19.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) -6:19 jbcz rc://*/ta/man/translate/figs-personification παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ, καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν & παραστήσατε τὰ μέλη ὑμῶν, δοῦλα τῇ δικαιοσύνῃ 1 Paul speaks of body parts as if they were **slaves** that could be offered to someone or used by someone. He means that his readers used to use their body parts to act impurely and to disobey God’s laws, but now they should use them to live in the way God wants. If it would be helpful in your language, you could express the meaning plainly. See how you translated similar phrases in [verse 13](../06/13.md). Alternative translation: “you used your members to act uncleanly and to disobey God more and more … use your members to act righteously” (See: [[rc://*/ta/man/translate/figs-personification]]) +6:19 jbcz rc://*/ta/man/translate/figs-personification παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ, καὶ τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν & παραστήσατε τὰ μέλη ὑμῶν, δοῦλα τῇ δικαιοσύνῃ 1 Paul speaks of body parts as if they were **slaves** that could be offered to someone or used by someone. He means that his readers used to use their body parts to act impurely and to disobey God’s laws, but now they should use them to live in the way God wants. If it would be helpful in your language, you could express the meaning plainly. See how you translated similar phrases in [6:13](../06/13.md). Alternative translation: “you used your members to act uncleanly and to disobey God more and more … use your members to act righteously” (See: [[rc://*/ta/man/translate/figs-personification]]) 6:19 o0ta rc://*/ta/man/translate/grammar-connect-logic-result εἰς ἁγιασμόν 1 The phrase **leading to** indicates result. Use a natural way in your language to indicate result. Alternate translation: “resulting in sanctification” or “causing sanctification” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 6:20 s9pk rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 **For** here introduces a result clause. Use a natural way in your language to indicate result. Alternate translation: “This reason for this is that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 6:20 i1ze rc://*/ta/man/translate/figs-personification ὅτε & δοῦλοι ἦτε τῆς ἁμαρτίας, ἐλεύθεροι ἦτε τῇ δικαιοσύνῃ 1 Here, Paul speaks of **sin** and **righteousness** as if they were slave-masters. Paul means that when his readers had previously used their bodies to act sinfully, they were not serving God’s purposes as **slaves** of **righteousness**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “when you were controlled by sin, you did not serve God” or “when you were living sinfully, you did not live righteously” (See: [[rc://*/ta/man/translate/figs-personification]]) @@ -1096,22 +1096,22 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 6:21 vgam rc://*/ta/man/translate/figs-idiom καρπὸν 1 Here, **fruit** is an idiom that refers to a benefit or advantage. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “advantage” or “profit” (See: [[rc://*/ta/man/translate/figs-idiom]]) 6:21 pnbm rc://*/ta/man/translate/figs-explicit ἐφ’ οἷς & ἐκείνων 1 Here, **which things** and **those things** refer to sins. If it would be helpful in your language, you could state this explicitly. Alternate translation: “because of which sins … of those sins” (See: [[rc://*/ta/man/translate/figs-explicit]]) 6:21 j2ie rc://*/ta/man/translate/figs-abstractnouns τὸ γὰρ τέλος ἐκείνων θάνατος 1 If your language does not use abstract nouns for the ideas of **outcome** and **death**, you could express the same ideas in another way. Alternate translation: “For those things finally result in you dying” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -6:21 tj21 rc://*/ta/man/translate/figs-explicit θάνατος 1 Here, **death** refers to spiritual **death**, which is eternal punishment in hell that occurs after physical death. See how you translated the same use of **death** in [verse 16](../06/16.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) +6:21 tj21 rc://*/ta/man/translate/figs-explicit θάνατος 1 Here, **death** refers to spiritual **death**, which is eternal punishment in hell that occurs after physical death. See how you translated the same use of **death** in [6:16](../06/16.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 6:22 x8vw rc://*/ta/man/translate/grammar-connect-logic-contrast νυνὶ δέ 1 **But now** introduces a contrast with the previous two verses, a contrast that focuses on time. The word translated **now** refers to the time after the Roman believers became Christians. If it would be helpful in your language, you could clarify what **now** refers to. Alternate translation: “But now that you believe in Jesus,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) 6:22 cqlf rc://*/ta/man/translate/grammar-connect-logic-result ἐλευθερωθέντες ἀπὸ τῆς ἁμαρτίας, δουλωθέντες δὲ τῷ Θεῷ 1 This clause indicates the reason why Paul’s readers have **fruit leading to sanctification**. Use a natural way in your language for indicating a reason. Alternate translation: “because you have been freed from sin and have been enslaved to God” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -6:22 fmtc rc://*/ta/man/translate/figs-personification ἐλευθερωθέντες ἀπὸ τῆς ἁμαρτίας, δουλωθέντες δὲ τῷ Θεῷ 1 Here Paul speaks of **sin** and **God** as if they were slave-masters. Paul means that Christians are no longer controlled by their desire to sin, but are supposed to obey **God** instead. See a similar phrase in [verse 18](../06/18.md). If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “having been freed from having to live sinfully and having begun to serve God” (See: [[rc://*/ta/man/translate/figs-personification]]) +6:22 fmtc rc://*/ta/man/translate/figs-personification ἐλευθερωθέντες ἀπὸ τῆς ἁμαρτίας, δουλωθέντες δὲ τῷ Θεῷ 1 Here Paul speaks of **sin** and **God** as if they were slave-masters. Paul means that Christians are no longer controlled by their desire to sin, but are supposed to obey **God** instead. See a similar phrase in [6:18](../06/18.md). If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “having been freed from having to live sinfully and having begun to serve God” (See: [[rc://*/ta/man/translate/figs-personification]]) 6:22 z3ap rc://*/ta/man/translate/figs-activepassive ἐλευθερωθέντες ἀπὸ τῆς ἁμαρτίας, δουλωθέντες δὲ τῷ Θεῷ 1 If your language does not use passive forms in this way, you could express these ideas in active forms 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 having freed you from sin and having enslaved you to himself” or “God having released you from being controlled by your sin and having caused you to serve him” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 6:22 npf3 rc://*/ta/man/translate/figs-idiom ἔχετε τὸν καρπὸν ὑμῶν 1 See how you translated **fruit** in the previous verse. (See: [[rc://*/ta/man/translate/figs-idiom]]) -6:22 a478 rc://*/ta/man/translate/figs-abstractnouns εἰς ἁγιασμόν, τὸ & τέλος ζωὴν αἰώνιον 1 See how you translated **sanctification** in [verse 19](../06/19.md), **outcome** in [verse 21](../06/21.md), and **eternal life** in [5:21](../05/21.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -6:22 lvhh rc://*/ta/man/translate/grammar-connect-logic-result εἰς ἁγιασμόν 1 See how you translated this phrase in [verse 19](../06/19.md). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) +6:22 a478 rc://*/ta/man/translate/figs-abstractnouns εἰς ἁγιασμόν, τὸ & τέλος ζωὴν αἰώνιον 1 See how you translated **sanctification** in [6:19](../06/19.md), **outcome** in [6:21](../06/21.md), and **eternal life** in [5:21](../05/21.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +6:22 lvhh rc://*/ta/man/translate/grammar-connect-logic-result εἰς ἁγιασμόν 1 See how you translated this phrase in [6:19](../06/19.md). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 6:23 gacy rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 **For** here indicates that this verse gives the reason for what Paul said in the previous two verses. Use a natural way in your language for indicating a reason. Alternate translation: “This is true because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 6:23 ze3f rc://*/ta/man/translate/figs-personification τὰ & ὀψώνια τῆς ἁμαρτίας θάνατος 1 Here, Paul speaks of **sin** as if it were a person who could pay **wages**. Paul means that the result of living sinfully is eternal **death**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “when a person lives sinfully, it results in eternal death” (See: [[rc://*/ta/man/translate/figs-personification]]) 6:23 juc4 rc://*/ta/man/translate/figs-metaphor τὰ & ὀψώνια τῆς ἁμαρτίας θάνατος 1 Paul speaks of **death** as if it were **wages** paid to those who **sin**. He means that the result of living sinfully is eternal **death**. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternative translation: “whoever lives sinfully receives eternal death as the result” or “whoever lives sinfully earns eternal death as if it were wages for work” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 6:23 iyv3 rc://*/ta/man/translate/figs-possession τὰ & ὀψώνια τῆς ἁμαρτίας 1 Paul is using the possessive form to describe **the wages** that come from **sin**. If it would be helpful in your language, you could use a different expression. Alternate translation: “sin’s wages” or “the wages that come from sin” (See: [[rc://*/ta/man/translate/figs-possession]]) 6:23 pizh rc://*/ta/man/translate/figs-explicit θάνατος 1 Here, **death** refers to spiritual **death**, which is eternal punishment in hell that occurs after physical death. See how you translated the same use of **death** in [verses 16](../06/16.md) and [21](../06/21.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) -6:23 slyb rc://*/ta/man/translate/figs-abstractnouns θάνατος; τὸ & χάρισμα & ζωὴ αἰώνιος 1 See how you translated **death** in [verse 21](../06/21.md), **gracious gift** in [5:15–16](../05/15.md), and **eternal life** in [verse 22](../06/22.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +6:23 slyb rc://*/ta/man/translate/figs-abstractnouns θάνατος; τὸ & χάρισμα & ζωὴ αἰώνιος 1 See how you translated **death** in [6:21](../06/21.md), **gracious gift** in [5:15–16](../05/15.md), and **eternal life** in [6:22](../06/22.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 6:23 cwkw rc://*/ta/man/translate/figs-possession τὸ & χάρισμα τοῦ Θεοῦ 1 Paul is using the possessive form to describe **the gracious gift** that comes from **God**. If it would be helpful in your language, you could use a different expression. Alternate translation: “God’s gracious gift” or “the gracious gift from God” (See: [[rc://*/ta/man/translate/figs-possession]]) -6:23 jn66 rc://*/ta/man/translate/figs-metaphor ἐν Χριστῷ Ἰησοῦ 1 Paul speaks of **eternal life** as if it were occupying space inside of **Christ Jesus**. Paul means that **eternal life** comes by being united to **Christ Jesus**, as stated in [verse 11](../06/11.md). If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “for those who are united to Christ Jesus” or “comes through being united to Christ Jesus” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +6:23 jn66 rc://*/ta/man/translate/figs-metaphor ἐν Χριστῷ Ἰησοῦ 1 Paul speaks of **eternal life** as if it were occupying space inside of **Christ Jesus**. Paul means that **eternal life** comes by being united to **Christ Jesus**, as stated in [6:11](../06/11.md). If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “for those who are united to Christ Jesus” or “comes through being united to Christ Jesus” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 7:intro fl1y 0 # Romans 7 General Notes\n\n## Structure and Formatting\n\n5. Becoming like Christ in this life (6:1–8:39)\n * Baptism represents union with Christ’s death (6:1–14)\n * Christians are now slaves of righteousness (6:15–23)\n * Christians have been freed from the law (7:1–6)\n * The law is not sinful (7:7–12)\n * Christians still struggle with indwelling sin (7:13–25)\n\n## Special Concepts in this Chapter\n\n### “The Law”\n\nThroughout most of this chapter Paul uses the singular noun “the law” to refer to the group of laws that God gave Israel through Moses. However, in [verses 21–25](../07/21.md) Paul uses the word “law” in several different ways. Each of these different uses will be addressed in the notes. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n## Important Figures of Speech in this Chapter\n\n### Marriage\n\nScripture commonly uses marriage as a metaphor. Here Paul uses it to describe how the church relates to the law of Moses and now to Christ. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Possible Translation Difficulties in this Chapter\n\n### Inclusive language\n\nIn this chapter the pronouns “we”, “us”, and “our” refer inclusively to all Jewish believers in Christ. Paul calls these people “brothers” in [verses 1](../07/01.md) and [4](../07/04.md). Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]]) 7:1 mk7w rc://*/ta/man/translate/figs-rquestion ἢ ἀγνοεῖτε, ἀδελφοί (γινώσκουσιν γὰρ νόμον λαλῶ), ὅτι ὁ νόμος κυριεύει τοῦ ἀνθρώπου ἐφ’ ὅσον χρόνον ζῇ? 1 Paul is using a rhetorical question here to emphasize that the Jew is required to obey the law of Moses his whole life. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “You surely know, brothers (for I am speaking to those who know the law), that the law is lord of the man for as long as he lives!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 7:1 guk4 rc://*/ta/man/translate/figs-gendernotations ἀδελφοί 1 Although the term **brothers** is masculine, Paul is using the word here to refer to both male and female Jewish believers in Christ. Alternate translation: “my fellow Jewish Christians” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) @@ -1133,7 +1133,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 7:3 r2m4 rc://*/ta/man/translate/figs-activepassive μοιχαλὶς χρηματίσει 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the law will title her an adulteress” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 7:3 wg4k rc://*/ta/man/translate/figs-metaphor ἐλευθέρα ἐστὶν ἀπὸ τοῦ νόμου 1 Here Paul speaks of **the law** as if it were an object or person someone could be freed from. Paul means that **the law** that prohibited a woman from marrying **another husband** did not apply if her first husband died. If it would be helpful in your language, you could express the meaning plainly. See how you translated the similar phrase “she has been released from the law” in the previous verse. Alternate translation: “she is no longer required to remain married to the first husband” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 7:4 kvqw rc://*/ta/man/translate/grammar-connect-logic-result ὥστε 1 **So then** here introduces the result of what Paul said in [verses 1–3](../07/01.md). Use a natural way in your language for introducing a result clause. Alternate translation: “Since this is true” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -7:4 ne64 rc://*/ta/man/translate/figs-gendernotations ἀδελφοί 1 See how you translated this word in [verse 1](../07/01.md). (See: [[rc://*/ta/man/translate/figs-gendernotations]]) +7:4 ne64 rc://*/ta/man/translate/figs-gendernotations ἀδελφοί 1 See how you translated this word in [7:1](../07/01.md). (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 7:4 z8zj rc://*/ta/man/translate/figs-activepassive καὶ ὑμεῖς ἐθανατώθητε τῷ νόμῳ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “you also died to the law” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 7:4 svrq rc://*/ta/man/translate/figs-rpronouns καὶ ὑμεῖς ἐθανατώθητε 1 Paul uses the word **yourselves** to emphasize that even Jewish Christians are not required to obey the law of Moses. Use a way that is natural in your language to indicate this emphasis. Alternate translation: “you very Jews yourselves were also made dead” or “even you Jews yourselves were also made dead” (See: [[rc://*/ta/man/translate/figs-rpronouns]]) 7:4 vpwf rc://*/ta/man/translate/figs-metaphor καὶ ὑμεῖς ἐθανατώθητε τῷ νόμῳ 1 Here Paul uses **made dead** to refer to Jewish Christians not being required to obey the law of Moses. Just as dead people don’t have to obey the law, so too, Jewish Christians no longer have to obey it. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “your yourselves no longer have to obey the law” or “you yourselves are like dead people in that you do not have to obey the law” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -1145,7 +1145,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 7:4 t9nt rc://*/ta/man/translate/figs-idiom τῷ ἐκ νεκρῶν ἐγερθέντι 1 See how you translated a similar phrase in [4:24](../04/24.md). (See: [[rc://*/ta/man/translate/figs-idiom]]) 7:4 gxjj rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα καρποφορήσωμεν τῷ Θεῷ 1 Here, **in order that** introduces a purpose clause. Paul is stating the purpose for which God **raised** Jesus **from dead ones**. Use a natural way in your language for introducing a purpose clause. Alternate translation (without a comma preceding): “in order for us to produce fruit for God” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]]) 7:4 c4rl rc://*/ta/man/translate/figs-metaphor καρποφορήσωμεν τῷ Θεῷ 1 Paul uses **fruit** here to refer to actions that please God as if they were **fruit** that a person could grow. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “we might be able to do things pleasing to God” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -7:4 ka0o rc://*/ta/man/translate/figs-exclusive καρποφορήσωμεν 1 Here, **we** includes all those whom Paul called **brothers** earlier in this verse and in [verse 1](../07/01.md), so **we** is inclusive of all Jewish Christians. Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]]) +7:4 ka0o rc://*/ta/man/translate/figs-exclusive καρποφορήσωμεν 1 Here, **we** includes all those whom Paul called **brothers** earlier in this verse and in [7:1](../07/01.md), so **we** is inclusive of all Jewish Christians. Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]]) 7:5 i1zl rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 **For** indicates that what follows this word explains what came before it. **For** here indicates that what follows in the next two verses explains what Paul said in the previous verse. If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 7:5 gmb9 rc://*/ta/man/translate/figs-metaphor ἦμεν ἐν τῇ σαρκί 1 Here Paul speaks of **the flesh** as if it were a location that someone could be **in**. He means his readers used to live according to the desires of their sinful natures. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “we were living according to our sinful natures” or “we were doing whatever we wanted to do” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 7:5 bl7i rc://*/ta/man/translate/figs-abstractnouns τὰ παθήματα τῶν ἁμαρτιῶν τὰ διὰ τοῦ νόμου ἐνηργεῖτο 1 If your language does not use an abstract noun for the idea of **passions**, you could express the same idea in another way. Alternate translation: “the desire to sin that was through the law was working” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -1168,14 +1168,14 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 7:6 vhqd rc://*/ta/man/translate/figs-possession ἐν καινότητι Πνεύματος 1 Paul uses the possessive form to describe the **newness** that is produced by **the Spirit**. Paul means that the Holy Spirit enables Christians to live in a new way that pleases God. If it would be helpful in your language, you could state this explicitly. Alternate translation: “in a new way that comes from the Holy Spirit” (See: [[rc://*/ta/man/translate/figs-possession]]) 7:6 rm8r rc://*/ta/man/translate/figs-possession παλαιότητι γράμματος 1 Paul uses the possessive form to describe the **oldness** that is determined by **the letter**. Paul means that Christians do not live in the old way that the law of Moses requires. If it would be helpful in your language, you could state this explicitly. Alternate translation: “in the old way that the letter requires” (See: [[rc://*/ta/man/translate/figs-possession]]) 7:6 iozz rc://*/ta/man/translate/figs-metonymy γράμματος 1 Paul uses **the letter** to refer to **the law** which is written down with letters. See how you translated this word in [2:27](../02/27.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) -7:7 k1jj rc://*/ta/man/translate/grammar-connect-logic-result τί οὖν ἐροῦμεν? 1 **Then** indicates that what follows this word explains what came before it. Here, **then** indicates that what follows is a response to what Paul said in the previous verses, especially what he said in [verse 5](../07/05.md). See how you translated this phrase in [6:1](../06/01.md). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -7:7 bnyx rc://*/ta/man/translate/figs-rquestion τί οὖν ἐροῦμεν? ὁ νόμος ἁμαρτία? 1 In these two sentences Paul is not asking for information, but is using questions to address an objection that some people may have to what he said in [verse 5](../07/05.md) because they misunderstood him. If you would not use rhetorical questions for this purpose in your language, you could translate his words as statements or exclamations or communicate the emphasis in another way. Alternate translation: “Then we will say that the law is sin!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) +7:7 k1jj rc://*/ta/man/translate/grammar-connect-logic-result τί οὖν ἐροῦμεν? 1 **Then** indicates that what follows this word explains what came before it. Here, **then** indicates that what follows is a response to what Paul said in the previous verses, especially what he said in [7:5](../07/05.md). See how you translated this phrase in [6:1](../06/01.md). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) +7:7 bnyx rc://*/ta/man/translate/figs-rquestion τί οὖν ἐροῦμεν? ὁ νόμος ἁμαρτία? 1 In these two sentences Paul is not asking for information, but is using questions to address an objection that some people may have to what he said in [7:5](../07/05.md) because they misunderstood him. If you would not use rhetorical questions for this purpose in your language, you could translate his words as statements or exclamations or communicate the emphasis in another way. Alternate translation: “Then we will say that the law is sin!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 7:7 f3hc rc://*/ta/man/translate/figs-quotemarks τί οὖν ἐροῦμεν? ὁ νόμος ἁμαρτία? 1 In these two sentences Paul is speaking as if he were a Jewish Christian who misunderstood what Paul had taught in the previous verses. It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 7:7 zl8m rc://*/ta/man/translate/figs-abstractnouns ἁμαρτία & τὴν ἁμαρτίαν 1 If your language does not use an abstract noun for the idea of **sin**, you could express the same idea in another way. Alternate translation: “something sinful … what things are sinful” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 7:7 erx6 rc://*/ta/man/translate/figs-explicit μὴ γένοιτο 1 In this sentence Paul begins to respond to the rhetorical questions he wrote earlier in the verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “I would respond by saying, ‘May it never be!’” (See: [[rc://*/ta/man/translate/figs-explicit]]) 7:7 u8gm rc://*/ta/man/translate/figs-exclamations μὴ γένοιτο 1 See how you translated this phrase in [3:4](../03/04.md) and [6:2](../06/02.md). (See: [[rc://*/ta/man/translate/figs-exclamations]]) 7:7 y92j rc://*/ta/man/translate/grammar-connect-logic-contrast ἀλλὰ 1 **But** here indicates that what follows is in contrast to what came before it. Here, **But** introduces the contrast to the idea that **the law** is sinful. Use a natural way in your language for introducing a contrast. Alternate translation: “Nevertheless,” or “By contrast,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) -7:7 zzsf rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 **For** indicates that what follows this word explains what came before it. Here, it introduces an example from God’s law that illustrates the importance of **the law**. See how you translated the same use of **For** in [verse 2](../07/02.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +7:7 zzsf rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 **For** indicates that what follows this word explains what came before it. Here, it introduces an example from God’s law that illustrates the importance of **the law**. See how you translated the same use of **For** in [7:2](../07/02.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 7:7 g0np rc://*/ta/man/translate/figs-abstractnouns τήν & ἐπιθυμίαν 1 If your language does not use an abstract noun for the idea of **covetousness**, you could express the same idea in another way. Alternate translation: “what it means to be covetous” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 7:7 refv rc://*/ta/man/translate/writing-quotations ὁ νόμος ἔλεγεν 1 Here Paul uses **said** to indicate a quotation from **the law** that is written in the Old Testament ([Exodus 20:17](../exo/20/17.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “it had been written in the law” (See: [[rc://*/ta/man/translate/writing-quotations]]) 7:7 qb5v rc://*/ta/man/translate/figs-personification ὁ νόμος ἔλεγεν 1 Here Paul speaks of **the law** as if it were a person who could say something. He means that God **said** what was written down in **the law**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “God said in the law” (See: [[rc://*/ta/man/translate/figs-personification]]) @@ -1188,7 +1188,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 7:9 sz5q rc://*/ta/man/translate/figs-personification ἐλθούσης & τῆς ἐντολῆς 1 Paul speaks of **the commandment** as if it were a person who could **come** to Paul. He means that he became aware of **the commandment**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “when I became aware of the commandment” (See: [[rc://*/ta/man/translate/figs-personification]]) 7:9 i90y rc://*/ta/man/translate/figs-abstractnouns τῆς ἐντολῆς, ἡ ἁμαρτία 1 See how you translated **commandment** and **sin** in the previous verse. (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 7:9 d4wm rc://*/ta/man/translate/figs-explicit τῆς ἐντολῆς 1 Here, **the commandment** could refer to: (1) all the commandments that make up God’s law. Alternate translation: “God’s commandments” (2) **the commandment** against coveting, as mentioned in the previous verse. Alternate translation: “the commandment against coveting” (See: [[rc://*/ta/man/translate/figs-explicit]]) -7:9 q9le rc://*/ta/man/translate/figs-personification ἡ ἁμαρτία ἀνέζησεν 1 Here Paul speaks of **sin** as if it were a person who could come **to life**. This could mean: (1) Paul’s desire to sin was stimulated, as mentioned in the previous verse. Alternate translation: “my desire to sin was stimulated” (2) Paul realized that he was sinning, as mentioned in [verse 7](../07/07.md). Alternate translation: “I became aware of my sin” (See: [[rc://*/ta/man/translate/figs-personification]]) +7:9 q9le rc://*/ta/man/translate/figs-personification ἡ ἁμαρτία ἀνέζησεν 1 Here Paul speaks of **sin** as if it were a person who could come **to life**. This could mean: (1) Paul’s desire to sin was stimulated, as mentioned in the previous verse. Alternate translation: “my desire to sin was stimulated” (2) Paul realized that he was sinning, as mentioned in [7:7](../07/07.md). Alternate translation: “I became aware of my sin” (See: [[rc://*/ta/man/translate/figs-personification]]) 7:10 ouxm rc://*/ta/man/translate/figs-metaphor ἐγὼ & ἀπέθανον 1 Paul uses **died** here to refer to being spiritually dead, which is the spiritual condition of all non-Christians. Spiritual death results in eternal punishment in hell after a person’s body dies. Paul means here that he realized that he was spiritually dead when he understood God’s law. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “I died spiritually” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 7:10 mzx2 rc://*/ta/man/translate/figs-abstractnouns ἡ ἐντολὴ 1 See how you translated **commandment** in the previous verse. (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 7:10 jmso rc://*/ta/man/translate/figs-explicit ζωὴν 1 Here, **life** refers to “eternal life.” If it would be helpful in your language, you could state this explicitly. Alternate translation: “of eternal life” or “for living forever” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -1197,18 +1197,18 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 7:10 hkce rc://*/ta/man/translate/figs-activepassive εὑρέθη & αὕτη 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “I found it to be” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 7:10 jrrw rc://*/ta/man/translate/figs-metaphor εὑρέθη & αὕτη 1 Here Paul speaks of **the commandment** as if it were an object that could be **found**. Paul means that he realized that God’s law results in spiritual death for people. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “I realized it was to be” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 7:10 y97i rc://*/ta/man/translate/figs-explicit θάνατον 1 Here, **death** refers to spiritual **death**, which is eternal punishment in hell that occurs after physical death. See how you translated the same use of **death** in [6:16](../06/16.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) -7:11 r582 rc://*/ta/man/translate/figs-personification ἡ & ἁμαρτία ἀφορμὴν λαβοῦσα διὰ τῆς ἐντολῆς 1 See how you translated this clause in [verse 8](../07/08.md). (See: [[rc://*/ta/man/translate/figs-personification]]) +7:11 r582 rc://*/ta/man/translate/figs-personification ἡ & ἁμαρτία ἀφορμὴν λαβοῦσα διὰ τῆς ἐντολῆς 1 See how you translated this clause in [7:8](../07/08.md). (See: [[rc://*/ta/man/translate/figs-personification]]) 7:11 qi99 rc://*/ta/man/translate/figs-personification ἐξηπάτησέν με 1 Here Paul speaks of **sin** as if it were a person who could deceive people. Paul means that his desire to sin tricked him into thinking that he could become righteous by obeying **the commandment**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “caused me to deceive myself” (See: [[rc://*/ta/man/translate/figs-personification]]) 7:11 qljg rc://*/ta/man/translate/writing-pronouns δι’ αὐτῆς 1 The pronoun **it** refers to **the commandment**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “through the commandment” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 7:11 f6sx rc://*/ta/man/translate/figs-personification ἀπέκτεινεν 1 Here Paul speaks of **sin** as if it were a person who could kill people. Paul means that his desire to sin caused him to disobey God’s law, which resulted in Paul being spiritually dead. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “caused me to die spiritually” (See: [[rc://*/ta/man/translate/figs-personification]]) 7:12 h0li rc://*/ta/man/translate/grammar-connect-logic-result ὥστε 1 **So then** indicates that what follows this phrase explains what came before it. **So then** here introduces the result of what Paul said in [verses 7–11](../07/07.md). Use a natural way in your language for indicating result. Alternate translation: “Since this is true” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -7:12 i3ka rc://*/ta/man/translate/figs-abstractnouns ἡ ἐντολὴ 1 See how you translated **commandment** in [verse 9](../07/09.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +7:12 i3ka rc://*/ta/man/translate/figs-abstractnouns ἡ ἐντολὴ 1 See how you translated **commandment** in [7:9](../07/09.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 7:13 us69 rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 The word **Therefore** indicates that what follows is a logical conclusion. **Therefore** here indicates that what follows is the result of what Paul said in [verses 7–12](../07/07.md). Use a natural way in your language for indicating result. Alternate translation: “As a result” or “This is why” or “Because of this” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 7:13 e1bx rc://*/ta/man/translate/figs-rquestion τὸ & ἀγαθὸν ἐμοὶ ἐγένετο θάνατος? 1 Paul is using a rhetorical question here to emphasize that the law did not directly cause him to become spiritually dead. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “surely what is good did not become death to me!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 7:13 g451 rc://*/ta/man/translate/figs-explicit τὸ & ἀγαθὸν & διὰ τοῦ ἀγαθοῦ 1 Here, **what is good** refers to the law. If it would be helpful in your language, you could state this explicitly. Alternate translation: “God’s good laws … through those good laws” (See: [[rc://*/ta/man/translate/figs-explicit]]) 7:13 qwe9 rc://*/ta/man/translate/figs-metaphor ἐμοὶ ἐγένετο θάνατος 1 Here Paul speaks of the law as if it could **become death**. Paul is referring to the idea that God’s laws directly caused him to become spiritually dead. He rejects this idea in the next sentence. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “did … cause me to die spiritually” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 7:13 ee64 rc://*/ta/man/translate/figs-explicit θάνατος & θάνατον 1 In this verse **death** refers to spiritual death, which is eternal punishment in hell that occurs after physical death. See how you translated the same use of **death** in [6:16](../06/16.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) -7:13 r84l rc://*/ta/man/translate/figs-abstractnouns θάνατος & ἡ ἁμαρτία & ἁμαρτία & θάνατον & ἡ ἁμαρτία διὰ τῆς ἐντολῆς 1 See how you translated the abstract nouns **sin** and **commandment** in [verse 11](../07/11.md) and **death** in [verse 10](../07/10.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +7:13 r84l rc://*/ta/man/translate/figs-abstractnouns θάνατος & ἡ ἁμαρτία & ἁμαρτία & θάνατον & ἡ ἁμαρτία διὰ τῆς ἐντολῆς 1 See how you translated the abstract nouns **sin** and **commandment** in [7:11](../07/11.md) and **death** in [7:10](../07/10.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 7:13 hgm6 rc://*/ta/man/translate/figs-exclamations μὴ γένοιτο! 1 See how you translated this phrase in [3:4](../03/04.md) and [6:2](../06/02.md). (See: [[rc://*/ta/man/translate/figs-exclamations]]) 7:13 f9md rc://*/ta/man/translate/figs-infostructure ἀλλὰ ἡ ἁμαρτία, ἵνα φανῇ ἁμαρτία διὰ τοῦ ἀγαθοῦ μοι κατεργαζομένη θάνατον 1 If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “But sin produced death in me in order that it might be shown to be sin through what is good” (See: [[rc://*/ta/man/translate/figs-infostructure]]) 7:13 qoe9 rc://*/ta/man/translate/grammar-connect-logic-goal ἁμαρτία, ἵνα φανῇ ἁμαρτία διὰ τοῦ ἀγαθοῦ μοι κατεργαζομένη θάνατον 1 Here, **in order that** indicates a purpose clause. Paul is stating a purpose for **sin** **producing death**. Use a natural way in your language for introducing a purpose clause. Alternate translation: “sin produced death in me for the purpose of showing itself to be sin through what is good” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]]) @@ -1251,15 +1251,15 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 7:19 xftc rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 **For** indicates that what follows this word explains what came before it. Here, it introduces an explanation of what Paul said in the last sentence of the previous verse. If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 7:19 ri3b rc://*/ta/man/translate/figs-abstractnouns ἀγαθόν & κακὸν 1 If your language does not use abstract nouns for the ideas of **good** and **evil**, you could express the same ideas in another way. Alternate translation: “good deeds … evil deeds” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 7:19 j69g rc://*/ta/man/translate/figs-ellipsis ὃ θέλω & ἀγαθόν & ὃ οὐ θέλω κακὸν 1 Paul is leaving out some of the words that these clauses would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “the good I want to do … the evil I do not want to do” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) -7:20 kfvj rc://*/ta/man/translate/grammar-connect-condition-fact εἰ & ὃ οὐ θέλω, τοῦτο ποιῶ 1 See how you translated this clause in [verse 16](../07/16.md). (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) -7:20 sk9q οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ, ἀλλὰ ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία 1 See how you translated these clauses in [verse 17](../07/17.md). +7:20 kfvj rc://*/ta/man/translate/grammar-connect-condition-fact εἰ & ὃ οὐ θέλω, τοῦτο ποιῶ 1 See how you translated this clause in [7:16](../07/16.md). (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) +7:20 sk9q οὐκέτι ἐγὼ κατεργάζομαι αὐτὸ, ἀλλὰ ἡ οἰκοῦσα ἐν ἐμοὶ ἁμαρτία 1 See how you translated these clauses in [7:17](../07/17.md). 7:21 rqfu rc://*/ta/man/translate/figs-metaphor εὑρίσκω 1 Here Paul speaks of a **law** as if it were an object that he could **find**. Paul means that he became aware of the **law** that is described in the rest of the verse. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “I became aware that there was” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 7:21 qae3 rc://*/ta/man/translate/grammar-connect-logic-result ἄρα 1 Here, **then** introduces a result clause. [Verses 21–25](../07/21.md) describe the logical conclusion to what Paul has stated in [verses 14–20](../07/14.md). Use a natural way in your language for indicating result. Alternate translation: “as a result” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 7:21 y5vo rc://*/ta/man/translate/figs-explicit τὸν νόμον 1 Here, **law** refers to a rule or principle. It does not refer to the laws God gave the Jews. If it would be helpful in your language, you could state this explicitly. Alternate translation: “this rule” or “a different kind of law” (See: [[rc://*/ta/man/translate/figs-explicit]]) 7:21 xxq9 rc://*/ta/man/translate/figs-infostructure τῷ θέλοντι ἐμοὶ ποιεῖν τὸ καλὸν, ὅτι ἐμοὶ τὸ κακὸν παράκειται 1 If it would be more natural in your language, you could reverse the order of these clauses. Alternate translation: “that evil is present in me, in me, the one wanting to do good” (See: [[rc://*/ta/man/translate/figs-infostructure]]) 7:21 mo4r rc://*/ta/man/translate/figs-metaphor ἐμοὶ & ἐμοὶ τὸ κακὸν παράκειται 1 Here Paul speaks of **evil** as if it were an object that could be inside a person. Paul means that he does evil deeds. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “in me … I do evil” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 7:21 qn1r rc://*/ta/man/translate/figs-distinguish τῷ θέλοντι & ποιεῖν τὸ καλὸν 1 Here, **the one wanting to do good** is giving further information about **me**, which refers to Paul. If it would be helpful in your language, you could make the relationship between these phrases clearer. Alternate translation: “who is the one wanting to do good” (See: [[rc://*/ta/man/translate/figs-distinguish]]) -7:21 hqp9 rc://*/ta/man/translate/figs-abstractnouns τὸ καλὸν & τὸ κακὸν 1 See how you translated **good** and **evil** in [verse 19](../07/19.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +7:21 hqp9 rc://*/ta/man/translate/figs-abstractnouns τὸ καλὸν & τὸ κακὸν 1 See how you translated **good** and **evil** in [7:19](../07/19.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 7:22 mvod rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 **For** indicates that what follows this word explains what came before it. **For** here indicates that what follows in this verse is the reason why the previous verse is true. Use a natural way in your language for indicating a reason. Alternate translation: “What I have just said is true because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 7:22 x28l rc://*/ta/man/translate/figs-metaphor συνήδομαι & τῷ νόμῳ τοῦ Θεοῦ 1 Here Paul speaks of **the law of God** as if it were a location in which a person could **delight**. He means that God’s laws cause him to **delight**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “I delight because of the law of God” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 7:22 nt65 rc://*/ta/man/translate/grammar-collectivenouns τῷ νόμῳ τοῦ Θεοῦ 1 Here, **the law of God** refers to the laws that **God** gave the Jews, which is usually what Paul means when he says **the law**. See how you translated the similar expression in [2:12](../02/12.md). (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) @@ -1268,9 +1268,9 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 7:23 fct8 rc://*/ta/man/translate/figs-explicit ἕτερον νόμον 1 Here, **a different law** refers to a rule or principle. It does not refer to the laws God gave the Jews. If it would be helpful in your language, you could state this explicitly. Alternate translation: “this rule” or “a different kind of law” (See: [[rc://*/ta/man/translate/figs-explicit]]) 7:23 ijp9 rc://*/ta/man/translate/figs-personification ἐν τοῖς μέλεσίν μου, ἀντιστρατευόμενον 1 Here Paul speaks of **a different law** as if it were a person who could fight within someone’s body parts. He means that his sinful desires caused him to use his body to do sinful things that he did not want to do. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “were causing me to use my members to sin in opposition to” (See: [[rc://*/ta/man/translate/figs-personification]]) 7:23 v8d8 τοῖς μέλεσίν -1 See how you translated **members** in [6:13](../06/13.md). -7:23 t7yh rc://*/ta/man/translate/figs-possession τῷ νόμῳ τοῦ νοός μου 1 Here, **the law of my mind** could refer to: (1) a principle that Paul thinks, which is the delight for God’s laws that he said in the previous verse is in his “inner man.” Alternate translation: “the principle I have thought” or “the principle in my mind” (2) the laws God gave the Jews, which Paul says that he serves with his mind in [verse 25](../07/25.md). Alternate translation: “God’s law that is in my mind” (See: [[rc://*/ta/man/translate/figs-possession]]) +7:23 t7yh rc://*/ta/man/translate/figs-possession τῷ νόμῳ τοῦ νοός μου 1 Here, **the law of my mind** could refer to: (1) a principle that Paul thinks, which is the delight for God’s laws that he said in the previous verse is in his “inner man.” Alternate translation: “the principle I have thought” or “the principle in my mind” (2) the laws God gave the Jews, which Paul says that he serves with his mind in [7:25](../07/25.md). Alternate translation: “God’s law that is in my mind” (See: [[rc://*/ta/man/translate/figs-possession]]) 7:23 i8w4 rc://*/ta/man/translate/figs-personification αἰχμαλωτίζοντά με 1 Here Paul speaks of **a different law** as if it were a person who could take someone **captive**. He means that his sinful desires controlled him against his will. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “controlling me” (See: [[rc://*/ta/man/translate/figs-personification]]) -7:23 u4ny rc://*/ta/man/translate/figs-metaphor τῷ νόμῳ τῆς ἁμαρτίας 1 Here **the law of the sin** could refer to: (1) the principle that people have a sinful nature. Alternate translation: “the law that is my sinful nature” (2) the laws God gave the Jews, which Paul previously said in [verse 5](../07/05.md) stimulate people to sin more. Alternate translation: “God’s laws that stimulate sin” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +7:23 u4ny rc://*/ta/man/translate/figs-metaphor τῷ νόμῳ τῆς ἁμαρτίας 1 Here **the law of the sin** could refer to: (1) the principle that people have a sinful nature. Alternate translation: “the law that is my sinful nature” (2) the laws God gave the Jews, which Paul previously said in [7:5](../07/05.md) stimulate people to sin more. Alternate translation: “God’s laws that stimulate sin” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 7:23 po29 rc://*/ta/man/translate/figs-metaphor τῷ ὄντι ἐν τοῖς μέλεσίν μου 1 Here Paul speaks of **the law of the sin** as if it were something that could be inside someone. He means he has a sinful nature that influences what he does with his body parts. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “that influences what I do with my members” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 7:24 nu6u rc://*/ta/man/translate/figs-exclamations ταλαίπωρος ἐγὼ ἄνθρωπος! 1 This sentence is an exclamation that communicates deep despair. Use an exclamation that is natural in your language for communicating this. Alternate translation: “O, how miserable I am!” (See: [[rc://*/ta/man/translate/figs-exclamations]]) 7:24 hmhj rc://*/ta/man/translate/figs-rquestion τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου? 1 Paul is not asking for information, but is using the question form here to emphasize his despair. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Surely no one will rescue me from the body of this death!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) @@ -1282,11 +1282,11 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 7:25 adx1 rc://*/ta/man/translate/figs-rpronouns αὐτὸς ἐγὼ 1 Paul uses the phrase **I myself** to emphasize the contrast between himself and the sin that causes him to do what he does not want to do. Use a way that is natural in your language to indicate this emphasis. Alternate translation: “it is indeed I who” (See: [[rc://*/ta/man/translate/figs-rpronouns]]) 7:25 sxn3 rc://*/ta/man/translate/figs-personification τῷ μὲν νοῒ δουλεύω νόμῳ Θεοῦ; τῇ δὲ σαρκὶ, νόμῳ ἁμαρτίας 1 Here Paul speaks of **the law of God** and **the law of sin** as if they were people whom he could **serve**. He means that he wants to obey **the law of God**, but often obeys his desire to sin. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “obey the law of God with the mind, but with the flesh, I obey the law of sin” (See: [[rc://*/ta/man/translate/figs-personification]]) 7:25 e163 rc://*/ta/man/translate/figs-explicit νοῒ 1 See how you translated **mind** in [1:28](../01/28.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) -7:25 dzjl rc://*/ta/man/translate/grammar-collectivenouns νόμῳ Θεοῦ 1 See how you translated this phrase in [verse 22](../07/22.md). (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) +7:25 dzjl rc://*/ta/man/translate/grammar-collectivenouns νόμῳ Θεοῦ 1 See how you translated this phrase in [7:22](../07/22.md). (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) 7:25 cdkb rc://*/ta/man/translate/figs-ellipsis τῇ δὲ σαρκὶ, νόμῳ ἁμαρτίας 1 Paul is leaving out some of the words that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the previous clause. Alternate translation: “but with the flesh, I serve the law of sin” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) -7:25 fm51 rc://*/ta/man/translate/figs-metaphor τῇ & σαρκὶ 1 Here Paul uses **flesh** to refer to his sinful nature. See how you translated the similar phrase in [verse 18](../07/18.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) -7:25 he4l rc://*/ta/man/translate/figs-metaphor νόμῳ ἁμαρτίας 1 See how you translated the similar phrase in [verse 23](../07/23.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) -8:intro ev4r 0 # Romans 8 General Notes\n\n## Structure and Formatting\n\n5. Becoming like Christ in this life (6:1–8:39)\n * Baptism represents union with Christ’s death (6:1–14)\n * Christians are now slaves of righteousness (6:15–23)\n * Christians have been freed from the law (7:1–6)\n * The law is not sinful (7:7–12)\n * Christians still struggle with indwelling sin (7:13–25)\n * The Holy Spirit dwells in Christians (8:1–27)\n * Christians have confidence in God’s love (8:28–8:39)\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 [verse 36](../08/36.md). Paul quotes these words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Indwelling of the Spirit\n\nIn [verses 9–17](../08/09.md) and [26–27](../08/26.md) Paul says that the Holy Spirit dwells inside Christians to help them stop sinning and to intercede for them. The presence of the Holy Spirit within a person indicates that that person is a genuine Christian. (See: [[rc://*/tw/dict/bible/kt/save]])\n\n### Predestination\n\nMany scholars believe this chapter teaches on a subject known as “predestination.” See the use of the word “predestined” in [verses 28–30](../08/28.md) and “elect” in [verse 33](../08/33.md). Some scholars take this to indicate that God has, from before the foundation of the world, chosen some people to save. Christians have different views on what the Bible teaches on this subject, so translators need to take extra care when translating these verses. (See: [[rc://*/tw/dict/bible/kt/predestine]])\n\n## Important Figure of Speech in this Chapter\n\n### Rhetorical questions\n\nIn [verses 24](../08/24.md) and [31–35](../08/31.md) Paul uses rhetorical questions in order to emphasize that what he is saying is true. If you would not use rhetorical questions for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Flesh\n\nPaul uses the word “flesh” in a variety of ways throughout this letter. In this chapter he frequently uses it to refer to sinful human nature. However, he uses the word “flesh” to refer to Christ’s physical body in [verse 3](../08/03.md). Every use of the word “flesh” will be discussed in the notes. (See: [[rc://*/tw/dict/bible/kt/flesh]])\n\n### Inclusive language\n\nIn this chapter the pronouns “we”, “us”, and “our” refer inclusively to all believers in Christ. Paul calls these people “brothers” in [verses 12](../08/12.md). Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]]) +7:25 fm51 rc://*/ta/man/translate/figs-metaphor τῇ & σαρκὶ 1 Here Paul uses **flesh** to refer to his sinful nature. See how you translated the similar phrase in [7:18](../07/18.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) +7:25 he4l rc://*/ta/man/translate/figs-metaphor νόμῳ ἁμαρτίας 1 See how you translated the similar phrase in [7:23](../07/23.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) +8:intro ev4r 0 # Romans 8 General Notes\n\n## Structure and Formatting\n\n5. Becoming like Christ in this life (6:1–8:39)\n * Baptism represents union with Christ’s death (6:1–14)\n * Christians are now slaves of righteousness (6:15–23)\n * Christians have been freed from the law (7:1–6)\n * The law is not sinful (7:7–12)\n * Christians still struggle with indwelling sin (7:13–25)\n * The Holy Spirit dwells in Christians (8:1–27)\n * Christians have confidence in God’s love (8:28–8:39)\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 [8:36](../08/36.md). Paul quotes these words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Indwelling of the Spirit\n\nIn [verses 9–17](../08/09.md) and [26–27](../08/26.md) Paul says that the Holy Spirit dwells inside Christians to help them stop sinning and to intercede for them. The presence of the Holy Spirit within a person indicates that that person is a genuine Christian. (See: [[rc://*/tw/dict/bible/kt/save]])\n\n### Predestination\n\nMany scholars believe this chapter teaches on a subject known as “predestination.” See the use of the word “predestined” in [verses 28–30](../08/28.md) and “elect” in [8:33](../08/33.md). Some scholars take this to indicate that God has, from before the foundation of the world, chosen some people to save. Christians have different views on what the Bible teaches on this subject, so translators need to take extra care when translating these verses. (See: [[rc://*/tw/dict/bible/kt/predestine]])\n\n## Important Figure of Speech in this Chapter\n\n### Rhetorical questions\n\nIn [verses 24](../08/24.md) and [31–35](../08/31.md) Paul uses rhetorical questions in order to emphasize that what he is saying is true. If you would not use rhetorical questions for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Flesh\n\nPaul uses the word “flesh” in a variety of ways throughout this letter. In this chapter he frequently uses it to refer to sinful human nature. However, he uses the word “flesh” to refer to Christ’s physical body in [8:3](../08/03.md). Every use of the word “flesh” will be discussed in the notes. (See: [[rc://*/tw/dict/bible/kt/flesh]])\n\n### Inclusive language\n\nIn this chapter the pronouns “we”, “us”, and “our” refer inclusively to all believers in Christ. Paul calls these people “brothers” in [verses 12](../08/12.md). Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]]) 8:1 xq2y rc://*/ta/man/translate/grammar-connect-logic-result οὐδὲν ἄρα νῦν κατάκριμα 1 Here, **therefore now** marks the beginning of a new section in the letter. It also introduces a result clause that concludes what Paul discussed in chapters 5–7. Use a natural way in your language to indicate result. Alternate translation: “Since all these things are true, there is no condemnation at all” or “As a result of everything that I have just told you being true, there is no condemnation at all” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 8:1 xw65 rc://*/ta/man/translate/figs-abstractnouns κατάκριμα 1 See how you translated **condemnation** in [5:16](../05/16.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 8:1 ti0g rc://*/ta/man/translate/figs-metaphor ἐν Χριστῷ Ἰησοῦ 1 See how you translated this phrase in [3:24](../03/24.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -1358,7 +1358,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 8:9 vdhw rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 **However** here indicates a strong contrast between people who have “the mindset of the flesh” referred to in the previous verse and the believers to whom Paul is writing this letter. Use a natural way in your language for introducing a contrast. Alternate translation: “On the contrary” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) 8:9 iybo rc://*/ta/man/translate/figs-rpronouns ὑμεῖς δὲ οὐκ ἐστὲ 1 Paul uses the word **yourselves** to emphasize the contrast between his Christian readers and people who live **in the flesh**. Use a way that is natural in your language to express this emphasis. Alternate translation: “However, you are truly not” (See: [[rc://*/ta/man/translate/figs-rpronouns]]) 8:9 czm9 rc://*/ta/man/translate/figs-metaphor ἐν σαρκὶ 1 See how you translated this phrase in the previous verse. (See: [[rc://*/ta/man/translate/figs-metaphor]]) -8:9 e54u rc://*/ta/man/translate/figs-metaphor ἐν Πνεύματι 1 Here Paul speaks of the Holy **Spirit** as if he were a location that someone could be **in**. He could mean: (1) believers are controlled by the Holy **Spirit**, which is how **in** is used earlier in the verse. Alternate translation: “controlled by the Spirit” (2) believers are united with the Holy **Spirit**, which is how Paul used **in** in [verse 1](../08/01.md). Alternate translation: “united with the Spirit” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +8:9 e54u rc://*/ta/man/translate/figs-metaphor ἐν Πνεύματι 1 Here Paul speaks of the Holy **Spirit** as if he were a location that someone could be **in**. He could mean: (1) believers are controlled by the Holy **Spirit**, which is how **in** is used earlier in the verse. Alternate translation: “controlled by the Spirit” (2) believers are united with the Holy **Spirit**, which is how Paul used **in** in [8:1](../08/01.md). Alternate translation: “united with the Spirit” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 8:9 p55f rc://*/ta/man/translate/figs-explicit Πνεύματι & Πνεῦμα Θεοῦ & Πνεῦμα Χριστοῦ 1 These phrases all refer to the Holy **Spirit**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the Holy Spirit … the Holy Spirit of God … the Holy Spirit of Christ” (See: [[rc://*/ta/man/translate/figs-explicit]]) 8:9 y3vg rc://*/ta/man/translate/writing-pronouns οὗτος 1 Here, **this one** refers to the person who **does not have the Spirit of Christ**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “this person without the Spirit” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 8:9 akl1 rc://*/ta/man/translate/figs-possession οὗτος οὐκ ἔστιν αὐτοῦ 1 Paul is using the possessive form to describe a person who does not belong to Christ. If it would be helpful in your language, you could use a different expression. Alternate translation: “this one does not belong to him” (See: [[rc://*/ta/man/translate/figs-possession]]) @@ -1382,9 +1382,9 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 8:12 fb3m rc://*/ta/man/translate/figs-ellipsis οὐ τῇ σαρκὶ 1 Paul is leaving out some of the words that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the previous clause. Alternate translation: “we are not debtors to the flesh” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 8:12 ecoo rc://*/ta/man/translate/figs-metaphor τῇ σαρκὶ & τοῦ & σάρκα 1 Here Paul uses **the flesh** to refer to sinful human nature. See how you translated the same use of this phrase in [7:18](../07/18.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 8:12 dh1m rc://*/ta/man/translate/grammar-connect-words-phrases τοῦ κατὰ σάρκα ζῆν 1 Here, **to live** introduces an explanation of **the flesh**. Use a word or phrase that introduces a further explanation or elaboration in your language. Alternate translation: “that is, to live according to the flesh” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) -8:12 gplu rc://*/ta/man/translate/figs-idiom τοῦ κατὰ σάρκα ζῆν 1 See how you translated the similar phrase in [verse 4](../08/04.md). (See: [[rc://*/ta/man/translate/figs-idiom]]) +8:12 gplu rc://*/ta/man/translate/figs-idiom τοῦ κατὰ σάρκα ζῆν 1 See how you translated the similar phrase in [8:4](../08/04.md). (See: [[rc://*/ta/man/translate/figs-idiom]]) 8:13 dczr rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 **For** indicates that what follows this word explains what came before it. Here, it introduces an explanation of what Paul said in the previous verse. If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) -8:13 ri75 rc://*/ta/man/translate/figs-idiom κατὰ σάρκα ζῆτε 1 See how you translated the similar phrase in [verse 4](../08/04.md) and in the previous verse. (See: [[rc://*/ta/man/translate/figs-idiom]]) +8:13 ri75 rc://*/ta/man/translate/figs-idiom κατὰ σάρκα ζῆτε 1 See how you translated the similar phrase in [8:4](../08/04.md) and in the previous verse. (See: [[rc://*/ta/man/translate/figs-idiom]]) 8:13 b9n5 rc://*/ta/man/translate/figs-explicit μέλλετε ἀποθνῄσκειν 1 Here, **die** refers to dying spiritually, which means enduring eternal punishment in hell after experiencing physical death. If it would be helpful in your language, you could state this explicitly. Alternate translation: “you are going to die spiritually” (See: [[rc://*/ta/man/translate/figs-explicit]]) 8:13 ld2h rc://*/ta/man/translate/figs-metaphor τὰς πράξεις τοῦ σώματος θανατοῦτε 1 Here, **put to death** means “completely stop doing something.” If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “you stop doing the practices of the body” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 8:13 ze08 rc://*/ta/man/translate/figs-possession τὰς πράξεις τοῦ σώματος 1 Paul is using the possessive form to describe **the practices** that are done with **the body**. If it would be helpful in your language, you could use a different expression. Alternate translation: “what is done with the body” or “what you do with the body” (See: [[rc://*/ta/man/translate/figs-possession]]) @@ -1395,7 +1395,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 8:14 utms rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 **For** indicates that what follows this word explains what came before it. **For** here indicates that this verse gives the reason why what Paul said in the previous verse is true. Use a natural way in your language for indicating a reason. Alternate translation: “This is due to the fact that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 8:14 ojie rc://*/ta/man/translate/figs-ellipsis ὅσοι & οὗτοι 1 Paul is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “as many people as … these people” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 8:14 u8pv rc://*/ta/man/translate/figs-activepassive ὅσοι & Πνεύματι Θεοῦ ἄγονται 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: “as many as the Spirit of God leads” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -8:14 yz28 rc://*/ta/man/translate/figs-explicit Πνεύματι Θεοῦ 1 See how you translated **the Spirit of God** in [verse 9](../08/09.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) +8:14 yz28 rc://*/ta/man/translate/figs-explicit Πνεύματι Θεοῦ 1 See how you translated **the Spirit of God** in [8:9](../08/09.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 8:14 gd1i rc://*/ta/man/translate/figs-gendernotations υἱοί Θεοῦ 1 Here Paul is using the term **sons** in a generic sense that includes both men and women. Alternate translation: “the children of God” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 8:14 wrk1 rc://*/ta/man/translate/figs-metaphor υἱοί Θεοῦ 1 Paul speaks of these people as if **God** were their physical father. He means that these people have a father-son relationship with God because they trust in Jesus. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the spiritual children of God” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 8:15 wpp9 rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 **For** indicates that what follows this word explains what came before it. Here, it introduces an explanation of what Paul said in the previous verse. If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) @@ -1423,12 +1423,12 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 8:18 b3b1 rc://*/ta/man/translate/figs-activepassive λογίζομαι & ὅτι οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ, πρὸς 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “I cannot compare the sufferings of this present time with” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 8:18 oj49 rc://*/ta/man/translate/figs-abstractnouns τὰ παθήματα τοῦ νῦν καιροῦ & τὴν & δόξαν 1 If your language does not use abstract nouns for the ideas of **sufferings** and **glory**, you could express the same ideas in another way. Alternate translation: “the things that make us suffer in this present time … the glorious situation” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 8:18 jjb8 rc://*/ta/man/translate/figs-activepassive μέλλουσαν & ἀποκαλυφθῆναι 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: “that God will make known” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -8:19 qoj5 rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 **For** indicates how what follows this word relates to what came before it. Here, it indicates that this verse gives additional support for what Paul said in [verse 17](../08/17.md). If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +8:19 qoj5 rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 **For** indicates how what follows this word relates to what came before it. Here, it indicates that this verse gives additional support for what Paul said in [8:17](../08/17.md). If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 8:19 dn11 rc://*/ta/man/translate/figs-idiom ἡ & ἀποκαραδοκία τῆς κτίσεως & ἀπεκδέχεται 1 Here, **the eager expectation** is an idiom Paul uses to emphasize how **eagerly the creation** is waiting. He does not mean that **the eager expectation** itself is waiting. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the creation is very eagerly expecting” or “the creation is eagerly expecting with much eagerness” (See: [[rc://*/ta/man/translate/figs-idiom]]) 8:19 d911 rc://*/ta/man/translate/figs-personification ἡ & ἀποκαραδοκία τῆς κτίσεως & ἀπεκδέχεται 1 Here Paul speaks of **the creation** as if it were a person who eagerly expects something. If it would be helpful in your language, you could use a simile. Alternate translation: “it is as if the creation is eagerly expecting with eager expectation” (See: [[rc://*/ta/man/translate/figs-personification]]) 8:19 ulvv rc://*/ta/man/translate/figs-abstractnouns τῆς κτίσεως & τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ Θεοῦ 1 If your language does not use abstract nouns for the ideas of **creation** and **revelation**, you could express the same ideas in another way. Alternate translation: “of the created things … the sons of God to be revealed” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 8:19 dm6s rc://*/ta/man/translate/figs-activepassive τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ Θεοῦ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “for the time when God will reveal his sons” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -8:19 sr2p rc://*/ta/man/translate/figs-metaphor τῶν υἱῶν τοῦ Θεοῦ 1 See how you translated this phrase in [verse 14](../08/14.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) +8:19 sr2p rc://*/ta/man/translate/figs-metaphor τῶν υἱῶν τοῦ Θεοῦ 1 See how you translated this phrase in [8:14](../08/14.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 8:20 nh58 rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 **For** indicates that what follows this word explains what came before it. **For** here indicates that what follows in [verses 20–22](../08/20.md) is the reason why what Paul said in the previous verse is true. Use a natural way in your language for indicating a reason. Alternate translation: “This is due to the fact that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 8:20 zjl2 rc://*/ta/man/translate/figs-abstractnouns τῇ & ματαιότητι 1 If your language does not use an abstract noun for the idea of **futility**, you could express the same idea in another way. Alternate translation: “to the condition of being futile” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 8:20 gdfe rc://*/ta/man/translate/figs-abstractnouns ἡ κτίσις 1 See how you translated this in the previous verse. (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -1446,7 +1446,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 8:21 tx57 rc://*/ta/man/translate/figs-metaphor εἰς τὴν ἐλευθερίαν 1 Here Paul speaks of **freedom** as if it were a location someone could enter **into**. Paul means that **the creation** will experience this **freedom**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “to experience the freedom” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 8:21 bv03 rc://*/ta/man/translate/figs-possession τὴν ἐλευθερίαν τῆς δόξης 1 Paul is using the possessive form to describe **the freedom** that relates to **the glory**. If it would be helpful in your language, you could use a different expression. Alternate translation: “the freedom that comes from the glory” or “the freedom pertaining to the glory” (See: [[rc://*/ta/man/translate/figs-possession]]) 8:21 zsks rc://*/ta/man/translate/figs-possession τῆς δόξης τῶν τέκνων τοῦ Θεοῦ 1 Here Paul uses the possessive form **the glory of the children of God** to refer to **the glory** that God shares with believers. This was the same **glory** that God shared with humans when he created them, but which they lost when the first humans sinned, as mentioned in [3:23](../03/23.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “of the glory that God gives the children of God” (See: [[rc://*/ta/man/translate/figs-possession]]) -8:21 a5ix rc://*/ta/man/translate/figs-metaphor τῶν τέκνων τοῦ Θεοῦ 1 See how you translated this phrase in the [verse 16](../08/16.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) +8:21 a5ix rc://*/ta/man/translate/figs-metaphor τῶν τέκνων τοῦ Θεοῦ 1 See how you translated this phrase in the [8:16](../08/16.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 8:22 pcay rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 **For** indicates that what follows this word explains what came before it. Here, it indicates that what follows in this verse gives further support for what Paul said about the miserable condition of **the creation** in the previous two verses. If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 8:22 l69k rc://*/ta/man/translate/figs-personification πᾶσα ἡ κτίσις συνστενάζει καὶ συνωδίνει 1 Here Paul speaks of **the creation** as if it were a woman who **groans and labors in pain** while giving birth to a baby. If it would be helpful in your language, you could use a simile or express the meaning plainly. Alternate translation: “all the creation is like a woman groaning and laboring in pain while giving birth” or “all the creation is suffering greatly together” (See: [[rc://*/ta/man/translate/figs-personification]]) 8:23 b5sz rc://*/ta/man/translate/figs-explicit τὴν ἀπαρχὴν τοῦ Πνεύματος ἔχοντες 1 This clause could refer to: (1) Paul and his Christian readers. Alternate translation: “those who have the firstfruits of the Spirit” (2) the reason why Christians **groan**. Alternate translation: “because we have the firstfruits of the Spirit” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -1454,7 +1454,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 8:23 wutm rc://*/ta/man/translate/figs-metaphor τὴν ἀπαρχὴν 1 Here Paul uses **firstfruits** to refer to the Holy **Spirit** as if they were the first crop that was harvested during the harvest season. Paul means that the Holy **Spirit** is the first part of the blessings that God gives Christians. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the first gift” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 8:23 xun5 rc://*/ta/man/translate/figs-rpronouns αὐτοὶ 2 Paul uses the word **ourselves** here to emphasize that Christians also share in the suffering of the creation. Use a way that is natural in your language to indicate this emphasis. Alternate translation: “our very selves” (See: [[rc://*/ta/man/translate/figs-rpronouns]]) 8:23 ch9t rc://*/ta/man/translate/figs-metaphor ἐν ἑαυτοῖς στενάζομεν 1 Here Paul uses **groan** to refer to the emotional anguish that Christians experience while they wait to be with God in heaven. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “experience emotional anguish” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -8:23 tiij rc://*/ta/man/translate/figs-abstractnouns υἱοθεσίαν & τὴν ἀπολύτρωσιν 1 See how you translated **adoption** in [verse 15](../08/15.md) and **redemption** in [3:24](../03/24.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +8:23 tiij rc://*/ta/man/translate/figs-abstractnouns υἱοθεσίαν & τὴν ἀπολύτρωσιν 1 See how you translated **adoption** in [8:15](../08/15.md) and **redemption** in [3:24](../03/24.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 8:23 k1wy rc://*/ta/man/translate/figs-explicit υἱοθεσίαν ἀπεκδεχόμενοι 1 Here, **our adoption** refers to when we will become full members of God’s family, as adopted sons. If it would be helpful in your language, you could state this explicitly. Alternate translation: “waiting for when we are fully members of God’s family” (See: [[rc://*/ta/man/translate/figs-explicit]]) 8:23 qsb9 rc://*/ta/man/translate/figs-genericnoun τοῦ σώματος ἡμῶν 1 Paul is speaking of the bodies of believers in general, not of one particular body. If it would be helpful in your language, you could use a more natural phrase. Alternate translation: “of our bodies” (See: [[rc://*/ta/man/translate/figs-genericnoun]]) 8:24 oocv rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 **For** indicates that what follows this word explains what came before it. **For** here indicates that what follows in this verse and the next verse is the reason why Christians “groan” and are “eagerly expecting” to be fully adopted and redeemed. Use a natural way in your language for indicating a reason. Alternate translation: “We do this because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) @@ -1466,7 +1466,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 8:24 rxxy rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 2 **For** indicates that what follows this word explains what came before it. **For** here indicates that what follows is the reason why the previous statement is true. Use a natural way in your language for indicating a reason. Alternate translation: “This is true since” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 8:24 tks9 rc://*/ta/man/translate/figs-rquestion ὃ γὰρ βλέπει τις, ἐλπίζει? 1 Paul is using a rhetorical question here to emphasize the thrust of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “For surely no one hopes for what he sees!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 8:25 ktqd rc://*/ta/man/translate/figs-metaphor ὃ οὐ βλέπομεν 1 See how you translated the similar use of “seen” and “sees” in the previous verse. (See: [[rc://*/ta/man/translate/figs-metaphor]]) -8:25 g2pm rc://*/ta/man/translate/figs-explicit ὃ οὐ βλέπομεν & ἀπεκδεχόμεθα 1 Here, **what we do not see** and **it** refer to the “adoption” and “redemption” mentioned in [verse 23](../08/23.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “the adoption and redemption that we do not see … we are eagerly expecting these things” (See: [[rc://*/ta/man/translate/figs-explicit]]) +8:25 g2pm rc://*/ta/man/translate/figs-explicit ὃ οὐ βλέπομεν & ἀπεκδεχόμεθα 1 Here, **what we do not see** and **it** refer to the “adoption” and “redemption” mentioned in [8:23](../08/23.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “the adoption and redemption that we do not see … we are eagerly expecting these things” (See: [[rc://*/ta/man/translate/figs-explicit]]) 8:25 l91v rc://*/ta/man/translate/figs-abstractnouns δι’ ὑπομονῆς 1 If your language does not use an abstract noun for the idea of **endurance**, you could express the same idea in another way. Alternate translation: “while enduring” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 8:26 bkwx rc://*/ta/man/translate/figs-ellipsis συναντιλαμβάνεται & ὑπερεντυγχάνει 1 Paul is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “helps us … intercedes for us” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 8:26 h8jy rc://*/ta/man/translate/figs-abstractnouns τῇ ἀσθενείᾳ ἡμῶν 1 If your language does not use an abstract noun for the idea of **weakness**, you could express the same idea in another way. Alternate translation: “in our weak condition” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -1489,7 +1489,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 8:29 r3vf rc://*/ta/man/translate/writing-pronouns αὐτὸν 1 The pronoun **he** refers to God’s **Son**, Jesus. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the Son” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 8:29 lf49 rc://*/ta/man/translate/figs-metaphor τὸ & πρωτότοκον 1 Here, **firstborn** could mean: (1) the most important person among God’s children. Alternate translation: “the person ranked first” (2) the first person to be resurrected. Alternate translation: “the first person to be resurrected” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 8:29 s552 rc://*/ta/man/translate/figs-gendernotations ἀδελφοῖς 1 Although the term **brothers** is masculine, Paul is using the word here in a generic sense that includes both men and women. Alternate translation: “brothers and sisters” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) -8:29 lxym rc://*/ta/man/translate/figs-metaphor ἀδελφοῖς 1 Here, **brothers** refers to Christians, whom Paul calls “joint heirs with Christ” in [verse 17](../08/17.md). If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “children of God” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +8:29 lxym rc://*/ta/man/translate/figs-metaphor ἀδελφοῖς 1 Here, **brothers** refers to Christians, whom Paul calls “joint heirs with Christ” in [8:17](../08/17.md). If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “children of God” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 8:30 hg3f rc://*/ta/man/translate/figs-explicit ἐκάλεσεν & ἐκάλεσεν 1 Here, **called** refers to God choosing people to be his people. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “chose to be his people … he chose” (See: [[rc://*/ta/man/translate/figs-explicit]]) 8:30 g29g rc://*/ta/man/translate/figs-pastforfuture καὶ ἐδόξασεν 1 Paul uses the past tense in order to refer to something that will certainly happen in the future. If it would not be natural to do that in your language, you could use the future tense. Alternate translation: “will also glorify” (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 8:31 uqou rc://*/ta/man/translate/grammar-connect-logic-result τί οὖν ἐροῦμεν 1 Here, **then** indicates that what follows is a response to what Paul said in the previous verses. See how you translated this phrase in [6:1](../06/01.md). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) @@ -1528,10 +1528,10 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 8:36 h6v7 rc://*/ta/man/translate/figs-hyperbole θανατούμεθα ὅλην τὴν ἡμέραν 1 The phrase **all day long** is an exaggeration that emphasizes how frequently these people were being killed. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “we are killed regularly” (See: [[rc://*/ta/man/translate/figs-hyperbole]]) 8:36 g3pi rc://*/ta/man/translate/figs-simile ἐλογίσθημεν ὡς πρόβατα σφαγῆς 1 Here Paul compares to **sheep** those whom people kill because they are loyal to God. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “We are considered by those who kill us to only be as valuable as the sheep they kill” (See: [[rc://*/ta/man/translate/figs-simile]]) 8:36 gmi0 rc://*/ta/man/translate/figs-abstractnouns σφαγῆς 1 If your language does not use an abstract noun for the idea of **slaughter**, you could express the same idea in another way. Alternate translation: “to be slaughtered” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -8:37 wytd rc://*/ta/man/translate/grammar-connect-logic-contrast ἀλλ’ 1 **But** here indicates that what follows [verses 37–39](../08/37.md) is the negative answer to the rhetorical questions in [verse 35](../08/35.md). If you translated the rhetorical question in [verse 35](../08/35.md) as a question, then here you could use a natural way in your language for introducing a negative answer to that question. If you changed the rhetorical question in [verse 35](../08/35.md) to a statement, then here you could use a word that indicates strong contrast. Alternate translation: “No,” or “On the contrary,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) -8:37 aii8 rc://*/ta/man/translate/figs-explicit τούτοις 1 Here, **these things** refers to the list of various types of suffering mentioned in [verse 35](../08/35.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “these kinds of suffering” (See: [[rc://*/ta/man/translate/figs-explicit]]) +8:37 wytd rc://*/ta/man/translate/grammar-connect-logic-contrast ἀλλ’ 1 **But** here indicates that what follows [verses 37–39](../08/37.md) is the negative answer to the rhetorical questions in [8:35](../08/35.md). If you translated the rhetorical question in [8:35](../08/35.md) as a question, then here you could use a natural way in your language for introducing a negative answer to that question. If you changed the rhetorical question in [8:35](../08/35.md) to a statement, then here you could use a word that indicates strong contrast. Alternate translation: “No,” or “On the contrary,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) +8:37 aii8 rc://*/ta/man/translate/figs-explicit τούτοις 1 Here, **these things** refers to the list of various types of suffering mentioned in [8:35](../08/35.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “these kinds of suffering” (See: [[rc://*/ta/man/translate/figs-explicit]]) 8:37 iui3 rc://*/ta/man/translate/figs-metaphor ὑπερνικῶμεν 1 Here, **more than conquerors** refers to those who have complete victory over their enemies. If it might be helpful in your language, you could express the meaning plainly. Alternate translation: “we have complete victory” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -8:37 wcm6 rc://*/ta/man/translate/figs-explicit τοῦ ἀγαπήσαντος ἡμᾶς 1 Here, **the one who loved us** could refer to: (1) Christ, as in [verse 35](../08/35.md). Alternate translation: “through Christ, who loved us” (2) God, as in [verse 39](../08/39.md). Alternate translation: “through God, who loved us” (See: [[rc://*/ta/man/translate/figs-explicit]]) +8:37 wcm6 rc://*/ta/man/translate/figs-explicit τοῦ ἀγαπήσαντος ἡμᾶς 1 Here, **the one who loved us** could refer to: (1) Christ, as in [8:35](../08/35.md). Alternate translation: “through Christ, who loved us” (2) God, as in [8:39](../08/39.md). Alternate translation: “through God, who loved us” (See: [[rc://*/ta/man/translate/figs-explicit]]) 8:38 fch1 rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 **For** indicates that what follows this word explains what came before it. Here, it indicates that what follows in this verse and the next verse is an explanation of what Paul said in the previous verse. If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 8:38 dgky rc://*/ta/man/translate/figs-activepassive πέπεισμαι 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: “God convinced me” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 8:38 ok7f rc://*/ta/man/translate/figs-abstractnouns θάνατος & ζωὴ & ἀρχαὶ & δυνάμεις 1 If your language does not use abstract nouns for the ideas of **death**, **life**, **governments**, or **powers**, you could express the same ideas in another way. Alternate translation: “being dead … being alive … those who govern … powerful things” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -1539,7 +1539,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 8:38 q7ti rc://*/ta/man/translate/figs-explicit δυνάμεις 1 This could refer to: (1) demons with power, which is how Paul uses this word in [1 Corinthians 15:24](../1co/15/24.md) and [Ephesians 1:21](../eph/01/21.md). Alternate translation: “demonic powers” (2) human beings with power. Alternate translation: “powerful people” (See: [[rc://*/ta/man/translate/figs-explicit]]) 8:39 ppaz rc://*/ta/man/translate/figs-metonymy ὕψωμα & βάθος 1 Here, **height** refers to everything that exists above a person, and **depth** refers to everything that exists below a person. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “everything that is above us … everything that is below us” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 8:39 ajct rc://*/ta/man/translate/figs-activepassive τις κτίσις ἑτέρα 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “any other thing that God has created” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -8:39 sd7j rc://*/ta/man/translate/figs-metaphor δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ Θεοῦ 1 See how you translated the similar phrase in [verse 35](../08/35.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) +8:39 sd7j rc://*/ta/man/translate/figs-metaphor δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ Θεοῦ 1 See how you translated the similar phrase in [8:35](../08/35.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 8:39 fr5b rc://*/ta/man/translate/figs-distinguish τῆς ἐν Χριστῷ Ἰησοῦ 1 Here, **which** marks that Paul is giving further information about **the love of God**. If it would be helpful in your language, you could make the relationship between these phrases more clear. Alternate translation: “that is, the love of God in Christ Jesus” (See: [[rc://*/ta/man/translate/figs-distinguish]]) 8:39 tot5 rc://*/ta/man/translate/figs-metaphor ἐν Χριστῷ Ἰησοῦ 1 See how you translated this phrase in [6:23](../06/23.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 9:intro w6f4 0 # Romans 9 General Notes\n\n## Structure and Formatting\n\n6. God’s plan for Israel (9:1–11:36)\n * Paul’s sorrow for Israel’s unbelief (9:1–5)\n * God chooses whom he wants to choose (9:6–13)\n * God shows mercy on whom he wants to show mercy (9:14–18)\n * No one can question God’s choice (9:19–33)\n\nChapter 9 begins a new topic in this letter. In chapters 9-11, Paul focuses on the nation of Israel.\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 [verses 25-29](../09/25.md) and [33](../09/33.md) of this chapter. Paul quotes all of these words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Predestination\n\nMany scholars believe that in this chapter Paul teaches extensively on a subject known as “predestination.” Some take this to indicate that God has chosen to save some people from before the world existed. Christians have different views on what the Bible teaches on this subject, so translators need to take extra care when translating this chapter. (See: [[rc://*/tw/dict/bible/kt/predestine]] and [[rc://*/tw/dict/bible/kt/save]])\n\n### Important Figures of Speech in this Chapter\n\n### Stone of stumbling\n\nIn [verses 30–33](../09/30.md) Paul explains that God made some Gentiles righteous because they believed in Jesus, but most Jews rejected Jesus because they were trying to obey the law of Moses to become righteous. Paul quotes [Isaiah 8:14](../../isa/08/14.md) and [28:16](../../isa/28/16.md) to describe Jesus as if he were a stone that the Jews trip over when walking. See the translations and notes for how Peter uses these same verses from Isaiah in [1 Peter 2:6](../1pe/02/06.md), [8](../1pe/02/08.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -1564,7 +1564,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 9:4 n2vu rc://*/ta/man/translate/figs-explicit ἡ νομοθεσία 1 Here, **the law-giving** refers to God giving his laws to the Jews. If it might be helpful in your language, you could state this explicitly. Alternate translation: “the giving of God’s laws to them” (See: [[rc://*/ta/man/translate/figs-explicit]]) 9:4 vu6j rc://*/ta/man/translate/figs-explicit ἡ λατρεία 1 Here, **the service** refers to Jewish worship in the temple, which was a way of serving God. If it might be helpful in your language, you could state this explicitly. Alternate translation: “serving God in his temple” (See: [[rc://*/ta/man/translate/figs-explicit]]) 9:5 tic7 rc://*/ta/man/translate/figs-metaphor οἱ πατέρες 1 Here, **the fathers** refers to the first ancestors of the Israelites, who are Abraham, Isaac, and Jacob. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “are Abraham, Isaac, and Jacob” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -9:5 q5w4 rc://*/ta/man/translate/figs-idiom κατὰ σάρκα 1 See how you translated **according to the flesh** in [1:3](../01/03.md) and [verse 3](../08/03.md). (See: [[rc://*/ta/man/translate/figs-idiom]]) +9:5 q5w4 rc://*/ta/man/translate/figs-idiom κατὰ σάρκα 1 See how you translated **according to the flesh** in [1:3](../01/03.md) and [8:3](../08/03.md). (See: [[rc://*/ta/man/translate/figs-idiom]]) 9:5 offl rc://*/ta/man/translate/figs-explicit ὁ ὢν ἐπὶ πάντων 1 This clause refers to **the Christ**, mentioned earlier in the verse. If it would be helpful in your language, you could make this connection clearer. Alternate translation: “Christ is the one who is over all” (See: [[rc://*/ta/man/translate/figs-explicit]]) 9:5 l07v rc://*/ta/man/translate/figs-explicit ὁ ὢν ἐπὶ πάντων 1 The phrase **is over all** implies ruling as king **over all** things. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the one who reigns over all” (See: [[rc://*/ta/man/translate/figs-explicit]]) 9:5 blop rc://*/ta/man/translate/figs-explicit Θεὸς, εὐλογητὸς 1 Here, **blessed God** refers to Jesus. It does not refer to Father God. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “he is the blessed God” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -1599,10 +1599,10 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 9:9 h4kf rc://*/ta/man/translate/figs-ellipsis ἔσται τῇ Σάρρᾳ υἱός 1 This clause is leaving out a word that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply this word from the context. Alternate translation: “a son will be born to Sarah” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 9:9 wqb2 rc://*/ta/man/translate/figs-activepassive ἔσται τῇ Σάρρᾳ υἱός 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: “Sarah will have a son” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 9:10 icc1 rc://*/ta/man/translate/writing-pronouns οὐ μόνον δέ 1 Here, **this** refers to what Paul said in the previous verse, which was an example of God’s promises. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Now, this is not the only example” or “Now, what God promised Abraham is not the only example” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -9:10 nqkc rc://*/ta/man/translate/figs-explicit ἀλλὰ καὶ Ῥεβέκκα 1 Paul implies that God made a promise to **Rebekah** and he states that promise in [verse 12](../09/12.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “but Rebekah also received a promise from God” (See: [[rc://*/ta/man/translate/figs-explicit]]) +9:10 nqkc rc://*/ta/man/translate/figs-explicit ἀλλὰ καὶ Ῥεβέκκα 1 Paul implies that God made a promise to **Rebekah** and he states that promise in [9:12](../09/12.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “but Rebekah also received a promise from God” (See: [[rc://*/ta/man/translate/figs-explicit]]) 9:10 mb5q rc://*/ta/man/translate/figs-metaphor τοῦ πατρὸς ἡμῶν 1 Here, **father** refers to **Isaac** as the ancestor of the Jewish people. If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “our forefather” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 9:11 h16y rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 The words **for** indicates that what follows this word explains what came before it. Here, **for** indicates that what follows gives further information about what Paul says in the previous verse and the next verse. If it would be helpful in your language, you could use a different expression. Alternate translation: “in fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) -9:11 ekxa rc://*/ta/man/translate/figs-explicit γὰρ 1 Here Paul is referring to God choosing to bless Jacob instead of Esau, the twin sons of Rebekah and Isaac. However, he does not state this explicitly until [verse 13](../09/13.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “for God chose to bless only one of Rebekah’s two sons,” (See: [[rc://*/ta/man/translate/figs-explicit]]) +9:11 ekxa rc://*/ta/man/translate/figs-explicit γὰρ 1 Here Paul is referring to God choosing to bless Jacob instead of Esau, the twin sons of Rebekah and Isaac. However, he does not state this explicitly until [9:13](../09/13.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “for God chose to bless only one of Rebekah’s two sons,” (See: [[rc://*/ta/man/translate/figs-explicit]]) 9:11 luly rc://*/ta/man/translate/figs-ellipsis μήπω & γεννηθέντων, μηδὲ πραξάντων τι ἀγαθὸν ἢ φαῦλον 1 Paul is leaving out some words that these clauses would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “her sons not yet having been born, nor indeed having done anything good or bad” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 9:11 h32d rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα 1 Here, **so that** indicates that what follows is the purpose for which God chose only one of Rebekah’s sons. Use a natural way in your language for introducing a purpose clause, as in the UST. (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]]) 9:11 a1gz rc://*/ta/man/translate/figs-abstractnouns ἡ & πρόθεσις τοῦ Θεοῦ 1 If your language does not use an abstract noun for the idea of **purpose**, you could express the same idea in another way. Alternate translation: “what God had purposed” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -1641,12 +1641,12 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 9:16 ues3 rc://*/ta/man/translate/figs-metaphor τοῦ τρέχοντος 1 Here Paul uses **the one who runs** to refer to a person who does good things to try to gain God’s favor as if that person were running a race. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the one who tries to gain favor” or “the one who works very hard” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 9:16 plbr rc://*/ta/man/translate/figs-distinguish τοῦ ἐλεῶντος 1 This phrase gives further information about **God**. If it might be helpful in your language, you could make the relationship between these phrases clearer. Alternate translation: “he being the one who has mercy” (See: [[rc://*/ta/man/translate/figs-distinguish]]) 9:16 p1fn rc://*/ta/man/translate/figs-abstractnouns τοῦ ἐλεῶντος 1 See how you translated **mercy** in the previous verse. (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -9:17 st77 rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 **For** indicates that what follows this word explains what came before it. **For** here indicates that what follows is the another reason why what Paul said in [verse 14](../09/14.md) is true. Use a natural way in your language for indicating a reason. Alternate translation: “What I said previously is also true, due to the fact that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) +9:17 st77 rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 **For** indicates that what follows this word explains what came before it. **For** here indicates that what follows is the another reason why what Paul said in [9:14](../09/14.md) is true. Use a natural way in your language for indicating a reason. Alternate translation: “What I said previously is also true, due to the fact that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 9:17 x1cj rc://*/ta/man/translate/figs-personification λέγει & ἡ Γραφὴ τῷ Φαραὼ 1 Here Paul uses **the scripture** as if it were a person who could speak. He means that the scripture he is about to quote contains information that God said to **Pharaoh**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “God says to Pharaoh in the scripture” (See: [[rc://*/ta/man/translate/figs-personification]]) 9:17 e0r9 rc://*/ta/man/translate/writing-quotations λέγει & ἡ Γραφὴ τῷ Φαραὼ 1 This phrase indicates that what follows is a quotation from an Old Testament book ([Exodus 9:16](../exo/09/16.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “God said to Pharaoh in the Scriptures” (See: [[rc://*/ta/man/translate/writing-quotations]]) 9:17 w1ki rc://*/ta/man/translate/figs-pastforfuture λέγει 1 Here Paul uses the present tense verb **says** to refer to something that happened in the past. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 9:17 ipl3 rc://*/ta/man/translate/figs-quotemarks ὅτι εἰς αὐτὸ τοῦτο ἐξήγειρά σε, ὅπως ἐνδείξωμαι ἐν σοὶ τὴν δύναμίν μου, καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ 1 This sentence is a quotation from [Exodus 9:16](../exo/09/16.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) -9:17 wfwo rc://*/ta/man/translate/figs-abstractnouns αὐτὸ τοῦτο 1 See how you translated **purpose** in [verse 11](../09/11.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +9:17 wfwo rc://*/ta/man/translate/figs-abstractnouns αὐτὸ τοῦτο 1 See how you translated **purpose** in [9:11](../09/11.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 9:17 xu7s rc://*/ta/man/translate/writing-pronouns ἐξήγειρά σε & ἐνδείξωμαι & μου 1 Here the pronouns **I** and **my** refer to God. If it would be helpful in your language, you could state this explicitly. Alternate translation: “I, God, raised you up … I might demonstrate my” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 9:17 pz5x rc://*/ta/man/translate/figs-idiom ἐξήγειρά σε 1 Paul quotes God using the phrase **raised you up** to refer to causing someone to become king. If it would be helpful in your language, you can use a comparable idiom or express the idea plainly. Alternate translation: “I caused you to become king” (See: [[rc://*/ta/man/translate/figs-idiom]]) 9:17 nfv5 rc://*/ta/man/translate/figs-yousingular σε & σοὶ 1 Both occurrences of **you** in this verse are singular and refer to Pharaoh. (See: [[rc://*/ta/man/translate/figs-yousingular]]) @@ -1655,9 +1655,9 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 9:17 wspw rc://*/ta/man/translate/figs-metaphor ἐν σοὶ 1 Paul quotes God speaking of his **power** as if it were an object that could be **in** Pharaoh. He means that Pharaoh is the means by which God would show his power. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “by means of you” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 9:17 gps5 rc://*/ta/man/translate/figs-activepassive ὅπως διαγγελῇ τὸ ὄνομά μου 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: “so that people might proclaim my name” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 9:17 jp6i rc://*/ta/man/translate/figs-metonymy τὸ ὄνομά μου 1 Here, **my name** represents God himself. If it might be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “who I am” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -9:18 qlty rc://*/ta/man/translate/grammar-connect-words-phrases ἄρα οὖν 1 **So then** indicates that what follows in this verse summarizes the ideas of [verses 14–17](../09/14.md). If it would be helpful in your language, you could use a clearer expression. See how you translated this phrase in [5:18](../05/18.md) and in [verse 16](../09/16.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +9:18 qlty rc://*/ta/man/translate/grammar-connect-words-phrases ἄρα οὖν 1 **So then** indicates that what follows in this verse summarizes the ideas of [verses 14–17](../09/14.md). If it would be helpful in your language, you could use a clearer expression. See how you translated this phrase in [5:18](../05/18.md) and in [9:16](../09/16.md). (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 9:18 jrj5 rc://*/ta/man/translate/writing-pronouns θέλει, ἐλεεῖ & θέλει, σκληρύνει 1 In this verse **he** refers to God. If it would be helpful in your language, you could state this explicitly. Alternate translation: “God has mercy … he wills … God wills … he hardens” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -9:18 bf3a rc://*/ta/man/translate/figs-abstractnouns ἐλεεῖ 1 See how you translated **mercy** in [verse 15](../09/15.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +9:18 bf3a rc://*/ta/man/translate/figs-abstractnouns ἐλεεῖ 1 See how you translated **mercy** in [9:15](../09/15.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 9:18 qzvz rc://*/ta/man/translate/figs-metaphor σκληρύνει 1 Here, **he hardens** refers to causing someone to become stubborn. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “he causes to become stubborn” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 9:19 z4j2 rc://*/ta/man/translate/figs-yousingular ἐρεῖς 1 **You** here is singular and refers to a hypothetical person who opposes Paul. If it would be helpful in your language, you could indicate this explicitly. Alternate translation: “You people who oppose me will say” (See: [[rc://*/ta/man/translate/figs-yousingular]]) 9:19 r6r7 rc://*/ta/man/translate/grammar-connect-logic-result ἐρεῖς μοι οὖν 1 Here, **then** indicates that what follows is a response to what Paul said in [verses 14–18](../09/14.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “Then you will respond to what I just said by saying to me” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) @@ -1685,9 +1685,9 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 9:21 lm6k rc://*/ta/man/translate/figs-abstractnouns εἰς τιμὴν σκεῦος & εἰς ἀτιμίαν 1 If your language does not use abstract nouns for the ideas of **honor** and **dishonor**, you could express the same ideas in another way. Alternate translation: “a vessel for what is honorable … for what is dishonorable” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 9:21 pe9t rc://*/ta/man/translate/figs-explicit εἰς τιμὴν σκεῦος & εἰς ἀτιμίαν 1 Here, **honor** and **dishonor** refer to how these vessels will be used. If it would be helpful in your language, you could state this explicitly. Alternate translation: “a vessel for honorable use … for dishonorable use” (See: [[rc://*/ta/man/translate/figs-explicit]]) 9:22-24 gk5u 0 # General Information:\n\n[Verses 22–24](../09/22.md) are one long sentence. If you divide these verses into multiple sentences, as the UST does, then you may need to repeat some phrases in order to make the meaning clear. -9:22 a9tl rc://*/ta/man/translate/figs-ellipsis εἰ 1 Here Paul is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context, especially the idea in [verse 20](../09/20.md) that no one can speak against God. Alternate translation: “what can you say against God if” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) -9:22 afmb rc://*/ta/man/translate/figs-rquestion εἰ 1 Here, **what if** indicates the beginning of one long rhetorical question that extends from [verse 22](../09/22.md) to [verse 24](../09/24.md). If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “you cannot possibly say anything against God if” (See: [[rc://*/ta/man/translate/figs-rquestion]]) -9:22 dzpq rc://*/ta/man/translate/grammar-connect-condition-fact εἰ 1 Here, **if** indicates the beginning of a conditional sentence that extends from [verse 22](../09/22.md) to [verse 24](../09/24.md). Paul is speaking as if this were a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “you cannot possibly say anything against God since” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) +9:22 a9tl rc://*/ta/man/translate/figs-ellipsis εἰ 1 Here Paul is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context, especially the idea in [9:20](../09/20.md) that no one can speak against God. Alternate translation: “what can you say against God if” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) +9:22 afmb rc://*/ta/man/translate/figs-rquestion εἰ 1 Here, **what if** indicates the beginning of one long rhetorical question that extends from [9:22](../09/22.md) to [9:24](../09/24.md). If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “you cannot possibly say anything against God if” (See: [[rc://*/ta/man/translate/figs-rquestion]]) +9:22 dzpq rc://*/ta/man/translate/grammar-connect-condition-fact εἰ 1 Here, **if** indicates the beginning of a conditional sentence that extends from [9:22](../09/22.md) to [9:24](../09/24.md). Paul is speaking as if this were a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Paul is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “you cannot possibly say anything against God since” (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) 9:22 cqto rc://*/ta/man/translate/figs-infostructure θέλων & ἐνδείξασθαι τὴν ὀργὴν, καὶ γνωρίσαι τὸ δυνατὸν αὐτοῦ, ἤνεγκεν ἐν πολλῇ μακροθυμίᾳ, σκεύη ὀργῆς κατηρτισμένα εἰς ἀπώλειαν 1 If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “endured with much patience vessels of wrath prepared for destruction, willing to demonstrate his wrath and to make his power known” (See: [[rc://*/ta/man/translate/figs-infostructure]]) 9:22 bqkv rc://*/ta/man/translate/grammar-connect-logic-result θέλων & ἐνδείξασθαι τὴν ὀργὴν 1 This clause could indicate: (1) the reason why God **endured vessels of wrath**. Alternate translation: “as a result of being willing to demonstrate his wrath” (2) a contrast between God being **willing to demonstrate his wrath** and **enduring vessels of wrath**. Alternate translation: “even though he was willing to demonstrate his wrath” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 9:22 yyyp rc://*/ta/man/translate/figs-abstractnouns τὴν ὀργὴν, καὶ γνωρίσαι τὸ δυνατὸν αὐτοῦ, ἤνεγκεν ἐν πολλῇ μακροθυμίᾳ, σκεύη ὀργῆς κατηρτισμένα εἰς ἀπώλειαν 1 If your language does not use abstract nouns for the ideas of **wrath**, **power**, **patience**, and **destruction**, you could express the same ideas in another way. Alternate translation: “how wrathful he is and to make known how powerful he is, being very patient, endured vessels for being wrathful against that were prepared for being destroyed” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -1710,7 +1710,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 9:23 kuim rc://*/ta/man/translate/figs-distinguish ἃ προητοίμασεν εἰς δόξαν 1 This clause gives further information about the **vessels of mercy**. If it would be helpful in your language, you could make the relationship between these phrases clearer. Alternate translation: “who are the ones he prepared beforehand for glory” (See: [[rc://*/ta/man/translate/figs-distinguish]]) 9:23 jcjx rc://*/ta/man/translate/grammar-connect-logic-goal εἰς δόξαν 1 Here, **for** indicates the purpose for which the **vessels of mercy** were **prepared**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “prepared for the purpose of being glorified” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]]) 9:23 t41s rc://*/ta/man/translate/figs-explicit εἰς δόξαν 1 Here, **glory** refers to experiencing **glory** forever with God in heaven. If it would be helpful in your language, you could state this explicitly. Alternate translation: “for experiencing eternal glory” (See: [[rc://*/ta/man/translate/figs-explicit]]) -9:24 yowi rc://*/ta/man/translate/grammar-connect-words-phrases καὶ & ἡμᾶς 1 Here, **even** indicates that this verse continues the sentence that Paul began in [verse 22](../09/22.md). If you divide the sentence into shorter sentences, you will need to repeat some of the information from the previous verses here. Alternate translation: “What if even we are vessels of mercy” or “Even we are vessels of mercy” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +9:24 yowi rc://*/ta/man/translate/grammar-connect-words-phrases καὶ & ἡμᾶς 1 Here, **even** indicates that this verse continues the sentence that Paul began in [9:22](../09/22.md). If you divide the sentence into shorter sentences, you will need to repeat some of the information from the previous verses here. Alternate translation: “What if even we are vessels of mercy” or “Even we are vessels of mercy” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 9:24 y6vp rc://*/ta/man/translate/figs-exclusive ἡμᾶς 1 Here, **us** refers to Paul and his Christian readers, so **us** would be inclusive. Your language may require you to mark this form. (See: [[rc://*/ta/man/translate/figs-exclusive]]) 9:24 t8rn rc://*/ta/man/translate/writing-pronouns ἐκάλεσεν 1 Here, **he** refers to God. If it would be helpful in your language, you could state this explicitly. Alternate translation: “God called” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 9:24 zp1t rc://*/ta/man/translate/figs-distinguish οὐ μόνον ἐξ Ἰουδαίων, ἀλλὰ καὶ ἐξ ἐθνῶν 1 This phrase gives further information about the people **whom** God **called**. If it would be helpful in your language, you could make the relationship between these phrases clearer. Alternate translation: “who are those people not only from the Jews, but also from the Gentiles” (See: [[rc://*/ta/man/translate/figs-distinguish]]) @@ -1752,14 +1752,14 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 9:30 bnl6 rc://*/ta/man/translate/figs-distinguish τὰ μὴ διώκοντα δικαιοσύνην 1 This clause gives further information about **the Gentiles**. If it would be helpful in your language, you could make the relationship between these phrases clearer. Alternate translation: “who are those people not pursuing righteousness” (See: [[rc://*/ta/man/translate/figs-distinguish]]) 9:30 x51u rc://*/ta/man/translate/figs-abstractnouns δικαιοσύνην & δικαιοσύνην & δικαιοσύνην 1 See how you translated this word in [6:13](../06/13.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 9:30 gl4m rc://*/ta/man/translate/figs-abstractnouns ἐκ πίστεως 1 See how you translated this phrase in [4:16](../04/16.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -9:31 z133 rc://*/ta/man/translate/translate-names Ἰσραὴλ 1 See how you translated this name in [verse 27](../09/27.md). (See: [[rc://*/ta/man/translate/translate-names]]) +9:31 z133 rc://*/ta/man/translate/translate-names Ἰσραὴλ 1 See how you translated this name in [9:27](../09/27.md). (See: [[rc://*/ta/man/translate/translate-names]]) 9:31 f18n rc://*/ta/man/translate/grammar-collectivenouns νόμον & νόμον 1 In this verse **law** refers to the laws that God gave the Jews by dictating them to Moses. See how you translated this use of **law** in [2:12](../02/12.md). (See: [[rc://*/ta/man/translate/grammar-collectivenouns]]) 9:31 x1o0 rc://*/ta/man/translate/figs-possession νόμον δικαιοσύνης 1 Paul is using the possessive form to describe a **law** that was for the purpose of **righteousness**. If it would be helpful in your language, you could use a different expression. Alternate translation: “a law for righteousness” (See: [[rc://*/ta/man/translate/figs-possession]]) 9:31 gjmu rc://*/ta/man/translate/figs-abstractnouns δικαιοσύνης 1 See how you translated this word in the previous verse. (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 9:32 y4pf rc://*/ta/man/translate/figs-ellipsis διὰ τί? 1 Paul is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the previous verse. Alternate translation: “Why could they not attain righteousness?” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 9:32 e7p7 rc://*/ta/man/translate/figs-rquestion διὰ τί? 1 Paul is not asking for information, but is using the question form here to emphasize the truth of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “This is why:” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 9:32 fty2 rc://*/ta/man/translate/figs-ellipsis ὅτι οὐκ ἐκ πίστεως 1 Paul is leaving out some of the words that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the previous verse. Alternate translation: “They did not attain righteousness because it was not by faith” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) -9:32 scnv rc://*/ta/man/translate/figs-abstractnouns ἐκ πίστεως 1 See how you translated this phrase in [verse 30](../09/30.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +9:32 scnv rc://*/ta/man/translate/figs-abstractnouns ἐκ πίστεως 1 See how you translated this phrase in [9:30](../09/30.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 9:32 j5jp rc://*/ta/man/translate/figs-explicit ἐξ ἔργων 1 Paul assumes that his readers would understand that **works** means “works of the law.” See how you translated the same use of **works** in [4:2](../04/02.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 9:32 s0r6 rc://*/ta/man/translate/grammar-connect-logic-result προσέκοψαν 1 **They stumbled over** introduces a sentence that states the result of what Paul described in the previous sentence. Use a natural way in your language for indicating result. Alternate translation: “As a result, they stumbled over” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 9:32 hzww rc://*/ta/man/translate/figs-metaphor προσέκοψαν τῷ λίθῳ τοῦ προσκόμματος 1 Here Paul speaks of Christ as if he were a **stone** that the Jews **stumbled over**. He means that the Jews were offended by Christ because they tried to become righteous by works. If it would be helpful in your language, you could use a simile or express the meaning plainly. Alternate translation: “They were offended by Jesus, like people who stumbled over a stone of stumbling” or “They were offended by Jesus” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -1776,7 +1776,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 9:33 c8t8 rc://*/ta/man/translate/figs-possession πέτραν σκανδάλου 1 Paul is using the possessive form to describe a **rock** that causes **offense**. If it would be helpful in your language, you could use a different expression. Alternate translation: “the rock that causes offense” (See: [[rc://*/ta/man/translate/figs-possession]]) 9:33 knfh rc://*/ta/man/translate/figs-abstractnouns σκανδάλου 1 If your language does not use an abstract noun for the idea of **offense**, you could express the same idea in another way. Alternate translation: “that offends” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 9:33 tu4i rc://*/ta/man/translate/figs-activepassive ὁ πιστεύων ἐπ’ αὐτῷ, οὐ καταισχυνθήσεται 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: “God will not shame the one who believes on it” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -10:intro c2li 0 # Romans 10 General Notes\n\n## Structure and Formatting\n\n6. God’s plan for Israel (9:1–11:36)\n * Paul’s sorrow for Israel’s unbelief (9:1–5)\n * God chooses whom he wants to choose (9:6–13)\n * God shows mercy to whom he wants to show mercy (9:14–18)\n * No one can question God’s choice (9:19–33)\n * Israel’s false righteousness (10:1–4)\n * Salvation is available to everyone (10:5–21)\n\nSome translations set prose quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the quoted words in [verse 8](../10/08.md).\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 [verses 18-20](../10/18.md) of this chapter, which are words from the Old Testament.\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nPaul uses many rhetorical questions in this chapter. He does this to convince his readers that God does not save only the Jewish people, so Christians must be ready to go and share the gospel with the whole world. (See: [[rc://*/ta/man/translate/figs-rquestion]] and [[rc://*/tw/dict/bible/kt/save]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Different uses of “they,” “them,” and “their”\n\nIn [verses 1–4](../10/01.md), the pronouns “they,” “them,” and “their” always refer to the people of Israel. However, those pronouns refer to various things and people in [verses 5–21](../10/05.md), which will be addressed in the notes. (See: [[rc://*/ta/man/translate/writing-pronouns]]) +10:intro c2li 0 # Romans 10 General Notes\n\n## Structure and Formatting\n\n6. God’s plan for Israel (9:1–11:36)\n * Paul’s sorrow for Israel’s unbelief (9:1–5)\n * God chooses whom he wants to choose (9:6–13)\n * God shows mercy to whom he wants to show mercy (9:14–18)\n * No one can question God’s choice (9:19–33)\n * Israel’s false righteousness (10:1–4)\n * Salvation is available to everyone (10:5–21)\n\nSome translations set prose quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the quoted words in [10:8](../10/08.md).\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 [verses 18-20](../10/18.md) of this chapter, which are words from the Old Testament.\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nPaul uses many rhetorical questions in this chapter. He does this to convince his readers that God does not save only the Jewish people, so Christians must be ready to go and share the gospel with the whole world. (See: [[rc://*/ta/man/translate/figs-rquestion]] and [[rc://*/tw/dict/bible/kt/save]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Different uses of “they,” “them,” and “their”\n\nIn [verses 1–4](../10/01.md), the pronouns “they,” “them,” and “their” always refer to the people of Israel. However, those pronouns refer to various things and people in [verses 5–21](../10/05.md), which will be addressed in the notes. (See: [[rc://*/ta/man/translate/writing-pronouns]]) 10:1 hj4b rc://*/ta/man/translate/figs-gendernotations ἀδελφοί 1 See how you translated this word in [1:13](../01/13.md). (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 10:1 v3jp rc://*/ta/man/translate/figs-abstractnouns ἡ & εὐδοκία & ἡ δέησις & σωτηρίαν 1 If your language does not use abstract nouns for the ideas of **good pleasure**, **prayer**, and **salvation**, you could express the same ideas in another way. Alternate translation: “the very pleasing thing … what I pray … them to be saved” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 10:1 tq7k rc://*/ta/man/translate/figs-metonymy τῆς ἐμῆς καρδίας 1 Here, **heart** refers to a person’s inner being or mind. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “of my inner being” or “of my mind” (See: [[rc://*/ta/man/translate/figs-metonymy]]) @@ -1813,7 +1813,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 10:6 ksbr rc://*/ta/man/translate/figs-pastforfuture λέγει 1 Here Paul uses the present tense verb **says** to refer to something that happened in the past. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 10:6 ezma rc://*/ta/man/translate/figs-quotemarks μὴ εἴπῃς ἐν τῇ καρδίᾳ σου, τίς ἀναβήσεται εἰς τὸν οὐρανόν? 1 In this sentence Paul quotes [Deuteronomy 9:4](../deu/09/04.md) and [Deuteronomy 30:12](../deu/30/12.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 10:6 x7h4 rc://*/ta/man/translate/figs-youcrowd σου 1 Here Paul quotes Moses addressing the people of Israel as if he were speaking to only one person. The pronoun **your** is singular. If the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural form of **your** in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]]) -10:6 nwlw rc://*/ta/man/translate/figs-metonymy τῇ καρδίᾳ 1 See how you translated **heart** in [verse 1](../10/01.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) +10:6 nwlw rc://*/ta/man/translate/figs-metonymy τῇ καρδίᾳ 1 See how you translated **heart** in [10:1](../10/01.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) 10:6 tf9r rc://*/ta/man/translate/figs-rquestion τίς ἀναβήσεται εἰς τὸν οὐρανόν? 1 Paul quotes Moses using a question to teach his audience. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Surely no one can ascend into heaven!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 10:6 gi7s rc://*/ta/man/translate/figs-explicit τοῦτ’ ἔστιν Χριστὸν καταγαγεῖν 1 In this clause Paul explains the meaning of the previous sentence. If it would be helpful in your language, you could state this explicitly. Alternate translation: “meaning, to make Christ come down to earth” (See: [[rc://*/ta/man/translate/figs-explicit]]) 10:6 y5c3 rc://*/ta/man/translate/grammar-connect-logic-goal Χριστὸν καταγαγεῖν 1 Here, **to** indicates that this is a purpose clause. Use a natural way in your language for introducing a purpose clause. Alternate translation: “for the purpose of bringing Christ down” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]]) @@ -1824,14 +1824,14 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 10:7 iw13 rc://*/ta/man/translate/figs-idiom ἐκ νεκρῶν ἀναγαγεῖν 1 See how you translated a similar phrase in [4:24](../04/24.md). (See: [[rc://*/ta/man/translate/figs-idiom]]) 10:8 ian2 rc://*/ta/man/translate/writing-quotations τί λέγει? 1 Here Paul uses this clause to introduce a quotation from an Old Testament book ([Deuteronomy 30:14](../deu/30/14.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “what does it say in the Scriptures” (See: [[rc://*/ta/man/translate/writing-quotations]]) 10:8 sen1 rc://*/ta/man/translate/figs-rquestion τί λέγει? 1 Paul is not asking for information, but is using the question form here to emphasize the truth of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “it surely says,” (See: [[rc://*/ta/man/translate/figs-rquestion]]) -10:8 gz7t rc://*/ta/man/translate/figs-personification τί λέγει? 1 The word **it** refers to “the righteousness” referred to in [verse 6](../10/06.md). Here Paul continues to describe righteousness as if it were a person who could speak. See how you translated “the righteousness by faith says” in [verse 6](../10/06.md). (See: [[rc://*/ta/man/translate/figs-personification]]) +10:8 gz7t rc://*/ta/man/translate/figs-personification τί λέγει? 1 The word **it** refers to “the righteousness” referred to in [10:6](../10/06.md). Here Paul continues to describe righteousness as if it were a person who could speak. See how you translated “the righteousness by faith says” in [10:6](../10/06.md). (See: [[rc://*/ta/man/translate/figs-personification]]) 10:8 n63g rc://*/ta/man/translate/figs-pastforfuture λέγει 1 Here Paul uses the present tense verb **say** to refer to something that happened in the past. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “did it say” (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 10:8 hybn rc://*/ta/man/translate/figs-quotemarks ἐγγύς σου τὸ ῥῆμά ἐστιν, ἐν τῷ στόματί σου, καὶ ἐν τῇ καρδίᾳ σου 1 In this sentence Paul quotes [Deuteronomy 30:14](../deu/30/14.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 10:8 kzb2 rc://*/ta/man/translate/figs-metaphor ἐγγύς σου τὸ ῥῆμά ἐστιν, ἐν τῷ στόματί σου, καὶ ἐν τῇ καρδίᾳ σου 1 Paul quotes Moses speaking of the **word** as if it were an object that could be **near** or **in** someone. He means that God’s message could be easily known and spoken by Moses’ audience. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “You can easily know and speak the word” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 10:8 sx8r rc://*/ta/man/translate/figs-metonymy τὸ ῥῆμά 1 Paul quotes Moses using **word** to describe what God has spoken by using words. This general reference to God’s word would include what God had said about the Messiah. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “God’s message” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 10:8 wpvg rc://*/ta/man/translate/figs-youcrowd σου & σου & σου 1 Here Paul quotes Moses addressing the people of Israel as if he were speaking to only one person. The pronouns **you** and **your** are singular. If the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural form of "your" in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]]) 10:8 y6mq rc://*/ta/man/translate/figs-metonymy ἐν τῷ στόματί σου 1 The phrase **in your mouth** refers to being able to say something. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: "in what you say" (See: [[rc://*/ta/man/translate/figs-metonymy]]) -10:8 zvx4 rc://*/ta/man/translate/figs-metonymy ἐν τῇ καρδίᾳ σου 1 See how you translated **heart** in [verse 1](../10/01.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) +10:8 zvx4 rc://*/ta/man/translate/figs-metonymy ἐν τῇ καρδίᾳ σου 1 See how you translated **heart** in [10:1](../10/01.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) 10:8 lh5d rc://*/ta/man/translate/figs-possession τὸ ῥῆμα τῆς πίστεως 1 Paul is using the possessive form to describe a **word** that is about **faith**. If it would be helpful in your language, you could use a different expression. Alternate translation: “the word about faith” (See: [[rc://*/ta/man/translate/figs-possession]]) 10:8 v7ho rc://*/ta/man/translate/figs-abstractnouns τῆς πίστεως 1 If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Alternate translation: “about believing” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 10:8 o4oy rc://*/ta/man/translate/figs-exclusive κηρύσσομεν 1 Here, **we** refers to Paul and other Christians who **proclaim** the gospel, so **we** would be exclusive. Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]]) @@ -1845,15 +1845,15 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 10:10 g7i1 rc://*/ta/man/translate/figs-metonymy καρδίᾳ & πιστεύεται 1 See how you translated the similar phrase in the previous verse. (See: [[rc://*/ta/man/translate/figs-metonymy]]) 10:10 g3nf rc://*/ta/man/translate/figs-explicit πιστεύεται & ὁμολογεῖται 1 The subjects of these phrases are implied from the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “one believes that God raised Jesus from the dead … one confesses that Jesus is Lord” (See: [[rc://*/ta/man/translate/figs-explicit]]) 10:10 o3a7 rc://*/ta/man/translate/grammar-connect-logic-result εἰς δικαιοσύνην & εἰς σωτηρίαν 1 Both occurrences of **to** in this verse indicate that what follows them are results. Use a natural way in your language for indicating result. Alternate translation (with a comma preceding both phrases): “resulting in righteousness … resulting in salvation” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -10:10 h20k rc://*/ta/man/translate/figs-abstractnouns δικαιοσύνην 1 See how you translated this abstract noun in [verse 6](../10/06.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +10:10 h20k rc://*/ta/man/translate/figs-abstractnouns δικαιοσύνην 1 See how you translated this abstract noun in [10:6](../10/06.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 10:10 xs8c rc://*/ta/man/translate/figs-explicit στόματι & ὁμολογεῖται 1 See how you translated the similar phrase in the previous verse. (See: [[rc://*/ta/man/translate/figs-explicit]]) -10:10 uroy rc://*/ta/man/translate/figs-abstractnouns σωτηρίαν 1 See how you translated this abstract noun in [verse 1](../10/01.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +10:10 uroy rc://*/ta/man/translate/figs-abstractnouns σωτηρίαν 1 See how you translated this abstract noun in [10:1](../10/01.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 10:11 rlqi rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 **For** indicates that what follows this word explains what came before it. **For** here indicates that this verse explains what Paul said in the previous verse. If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 10:11 r6tf rc://*/ta/man/translate/writing-quotations λέγει & ἡ Γραφή 1 This phrase indicates that what follows is a quotation from an Old Testament book ([Isaiah 28:16](../isa/28/16.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “God says in the Scriptures” (See: [[rc://*/ta/man/translate/writing-quotations]]) 10:11 gu99 rc://*/ta/man/translate/figs-personification λέγει & ἡ Γραφή 1 Here Paul uses **the scripture** as if it were a person who could speak. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “God says in the scripture” (See: [[rc://*/ta/man/translate/figs-personification]]) 10:11 whdz rc://*/ta/man/translate/figs-pastforfuture λέγει 1 Here Paul uses the present tense verb **says** to refer to something that happened in the past. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 10:11 nv71 rc://*/ta/man/translate/figs-activepassive πᾶς ὁ πιστεύων ἐπ’ αὐτῷ οὐ καταισχυνθήσεται 1 See how you translated this sentence in [9:33](../09/33.md). (See: [[rc://*/ta/man/translate/figs-activepassive]]) -10:12 ygv8 rc://*/ta/man/translate/grammar-connect-words-phrases γάρ 1 **For** indicates that what follows this word explains what came before it. Here, it introduces another explanation for what Paul said in [verse 10](../10/10.md). If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +10:12 ygv8 rc://*/ta/man/translate/grammar-connect-words-phrases γάρ 1 **For** indicates that what follows this word explains what came before it. Here, it introduces another explanation for what Paul said in [10:10](../10/10.md). If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 10:12 fvlg rc://*/ta/man/translate/figs-abstractnouns οὐ & ἐστιν διαστολὴ 1 If your language does not use an abstract noun for the idea of **distinction**, you could express the same idea in another way. Alternate translation: “God does not distinguish” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 10:12 z8p4 rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 **For** indicates that what follows this word explains what came before it. Here, **for** indicates that what follows is the reason why what Paul said in the previous clause is true. Use a natural way in your language for indicating a reason. You may need to start a new sentence, as in the UST. Alternate translation: “This is due to the fact that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 10:12 j7vw rc://*/ta/man/translate/figs-possession Κύριος πάντων 1 Paul is using the possessive form to describe the **Lord** who rules over **all**. If it would be helpful in your language, you could use a different expression. Alternate translation: “Lord is ruling over all” (See: [[rc://*/ta/man/translate/figs-possession]]) @@ -1871,7 +1871,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 10:14 utr4 rc://*/ta/man/translate/figs-rquestion πῶς οὖν ἐπικαλέσωνται εἰς ὃν οὐκ ἐπίστευσαν? πῶς δὲ πιστεύσωσιν οὗ οὐκ ἤκουσαν? πῶς δὲ ἀκούσωσιν χωρὶς κηρύσσοντος? 1 Paul is not asking for information, but is using three rhetorical questions here to emphasize the truth of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as statements or exclamations and communicate the emphasis in another way. Alternate translation: “Then surely they would not call on whom they have not believed! And surely they would not believe in whom they have not heard! And surely they would not hear without someone preaching!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 10:14 syzi rc://*/ta/man/translate/grammar-connect-logic-result πῶς οὖν 1 Here, **then** indicates that what follows in [verses 14–15](../10/14.md) is the logical conclusion to what Paul has stated in the previous verse. Use a natural way in your language for indicating result. Alternate translation: “As a result, how” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 10:14 zqzi rc://*/ta/man/translate/writing-pronouns ἐπικαλέσωνται & οὐκ ἐπίστευσαν & πιστεύσωσιν & οὐκ ἤκουσαν & ἀκούσωσιν 1 In this verse **they** refers to all people, both Jews and Gentiles, as stated in the previous two verses. If it would be helpful in your language, you could state this explicitly. Alternate translation: “would all people call … they have not believed … would all people believe in … they have not heard … would all people hear” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -10:14 vww6 rc://*/ta/man/translate/figs-explicit ἐπικαλέσωνται εἰς ὃν οὐκ ἐπίστευσαν 1 See how you translated **call on** in [verse 12](../10/12.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) +10:14 vww6 rc://*/ta/man/translate/figs-explicit ἐπικαλέσωνται εἰς ὃν οὐκ ἐπίστευσαν 1 See how you translated **call on** in [10:12](../10/12.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 10:14 n02w rc://*/ta/man/translate/figs-explicit ὃν οὐκ ἐπίστευσαν & οὗ οὐκ ἤκουσαν 1 These clauses refer to Jesus, whom Paul called the Lord in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Jesus, whom they have not believed … Jesus, whom they have not heard” (See: [[rc://*/ta/man/translate/figs-explicit]]) 10:14 mrl8 rc://*/ta/man/translate/figs-ellipsis οὗ οὐκ ἤκουσαν & ἀκούσωσιν & κηρύσσοντος 1 Paul is leaving out some of the words that these sentences would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “whom they have not heard about … would they hear about him … someone preaching about him” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 10:15 hcz3 rc://*/ta/man/translate/figs-rquestion πῶς δὲ κηρύξωσιν ἐὰν μὴ ἀποσταλῶσιν 1 Paul is not asking for information, but is using a rhetorical question here to emphasize the truth of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or exclamation and communicate the emphasis in another way. Alternate translation: “And surely they would not preach unless they would be sent!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) @@ -1897,20 +1897,20 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 10:17 xab6 rc://*/ta/man/translate/figs-ellipsis ἐξ ἀκοῆς 1 Paul is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “is received by hearing” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 10:17 x765 rc://*/ta/man/translate/figs-ellipsis ἀκοῆς & ἀκοὴ 1 Paul is leaving out some of the words that these sentences would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “hearing about Jesus … hearing about him is” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 10:17 nq87 rc://*/ta/man/translate/figs-possession ῥήματος Χριστοῦ 1 Paul is using the possessive form to describe **the word** that is about **Christ**. If it would be helpful in your language, you could use a different expression. Alternate translation: “the word about Christ” (See: [[rc://*/ta/man/translate/figs-possession]]) -10:17 aunq rc://*/ta/man/translate/figs-abstractnouns ῥήματος 1 See how you translated this word in [verse 8](../10/08.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +10:17 aunq rc://*/ta/man/translate/figs-abstractnouns ῥήματος 1 See how you translated this word in [10:8](../10/08.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 10:18 a8bk rc://*/ta/man/translate/grammar-connect-logic-contrast ἀλλὰ 1 The word **But** introduces a contrast. Here, **But** indicates that what follows is in contrast to what Paul said in the previous verse. Use a natural way in your language for introducing a contrast. Alternate translation: “By contrast” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) 10:18 teco rc://*/ta/man/translate/writing-pronouns λέγω 1 The pronoun **I** here refers to Paul. If it would be helpful in your language, you could state this explicitly. Alternate translation: “I, Paul, say” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 10:18 vkvg rc://*/ta/man/translate/figs-quotemarks μὴ οὐκ ἤκουσαν 1 Here Paul is quoting himself. It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 10:18 f6jy rc://*/ta/man/translate/figs-rquestion μὴ οὐκ ἤκουσαν? 1 Paul is not asking for information, but is using the question form here to emphasize the truth of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “They most surely heard!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 10:18 djbd rc://*/ta/man/translate/figs-explicit ἤκουσαν 1 See how you translated **they** in the previous verse. (See: [[rc://*/ta/man/translate/figs-explicit]]) 10:18 wxxj rc://*/ta/man/translate/figs-doublenegatives μὴ οὐκ 1 The phrase **certainly not** translates two negative words in Greek. Paul uses them together to emphasize what he is saying. If your language can use two negatives together for emphasis without them canceling each other to create a positive meaning, it would be appropriate to use that construction here. (See: [[rc://*/ta/man/translate/figs-doublenegatives]]) -10:18 zux3 rc://*/ta/man/translate/figs-explicit μὴ οὐκ ἤκουσαν 1 See how you translated **hear** in [verse 14](../10/14.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) +10:18 zux3 rc://*/ta/man/translate/figs-explicit μὴ οὐκ ἤκουσαν 1 See how you translated **hear** in [10:14](../10/14.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 10:18 lz77 rc://*/ta/man/translate/writing-quotations εἰς πᾶσαν τὴν γῆν, ἐξῆλθεν ὁ φθόγγος αὐτῶν; καὶ εἰς τὰ πέρατα τῆς οἰκουμένης, τὰ ῥήματα αὐτῶν 1 This sentence is a quotation from an Old Testament book ([Psalm 19:4](../psa/019/004.md)). If it would be helpful in your language, you could use a phrase that indicates that Paul is quoting from an important text. Alternate translation: “David says in the Scriptures,” (See: [[rc://*/ta/man/translate/writing-quotations]]) 10:18 tnzy rc://*/ta/man/translate/figs-quotemarks εἰς πᾶσαν τὴν γῆν, ἐξῆλθεν ὁ φθόγγος αὐτῶν; καὶ εἰς τὰ πέρατα τῆς οἰκουμένης, τὰ ῥήματα αὐτῶν 1 In this sentence Paul quotes [Psalm 19:4](../psa/019/004.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 10:18 s5zh rc://*/ta/man/translate/figs-parallelism εἰς πᾶσαν τὴν γῆν, ἐξῆλθεν ὁ φθόγγος αὐτῶν; καὶ εἰς τὰ πέρατα τῆς οἰκουμένης, τὰ ῥήματα αὐτῶν 1 These two clauses mean the same thing. Paul quotes David saying the same thing twice, in slightly different ways, to emphasize the truth of what he is saying. If it would be helpful in your language, you could combine the phrases into one. Alternate translation: “What they said went everywhere in the whole world” (See: [[rc://*/ta/man/translate/figs-parallelism]]) 10:18 g4vd rc://*/ta/man/translate/figs-personification εἰς πᾶσαν τὴν γῆν, ἐξῆλθεν ὁ φθόγγος αὐτῶν; καὶ εἰς τὰ πέρατα τῆς οἰκουμένης, τὰ ῥήματα αὐτῶν 1 In this sentence, both **Their** and **their** refer to the sun, moon, and stars as if they were people who could make a **sound** or speak **words**. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “The sun, moon, and the stars are proof that went out into all the earth, and they are proof to the ends of the world.” (See: [[rc://*/ta/man/translate/figs-personification]]) 10:18 e2nx rc://*/ta/man/translate/figs-idiom τὰ πέρατα τῆς οἰκουμένης 1 The phrase **the ends of the world** is an idiom that refers to every place on the earth. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “everywhere on the earth” (See: [[rc://*/ta/man/translate/figs-idiom]]) -10:19 n3q8 rc://*/ta/man/translate/grammar-connect-words-phrases ἀλλὰ 1 Here, **But** indicates that what follows is in contrast to what Paul said in [verse 17](../10/17.md), in the same way that the statement in the previous verse contrasted [verse 17](../10/17.md). If it would be clearer in your language, you could use an expression that shows the agreement between this verse and the previous verse. Alternate translation: “Furthermore,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) +10:19 n3q8 rc://*/ta/man/translate/grammar-connect-words-phrases ἀλλὰ 1 Here, **But** indicates that what follows is in contrast to what Paul said in [10:17](../10/17.md), in the same way that the statement in the previous verse contrasted [10:17](../10/17.md). If it would be clearer in your language, you could use an expression that shows the agreement between this verse and the previous verse. Alternate translation: “Furthermore,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 10:19 uu9g rc://*/ta/man/translate/writing-pronouns λέγω 1 The pronoun **I** here refers to Paul. If it would be helpful in your language, you could state this explicitly. Alternate translation: “I, Paul, say” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 10:19 imik rc://*/ta/man/translate/figs-quotemarks μὴ Ἰσραὴλ οὐκ ἔγνω & ἐγὼ παραζηλώσω ὑμᾶς, ἐπ’ οὐκ ἔθνει, ἐπ’ ἔθνει ἀσυνέτῳ, παροργιῶ ὑμᾶς 1 In these two sentences Paul is quoting himself and then the Old Testament. It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 10:19 ib4m rc://*/ta/man/translate/figs-rquestion μὴ Ἰσραὴλ οὐκ ἔγνω? 1 Paul is not asking for information, but is using the question form here to emphasize the truth of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Israel most surely knew!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) @@ -1937,7 +1937,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 10:20 t78j rc://*/ta/man/translate/figs-explicit τοῖς ἐμὲ μὴ ζητοῦσιν; ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ἐπερωτῶσιν 1 These two clauses refer to non-Jewish people. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the non-Jews, who were not seeking me; I appeared to the non-Jews, who were not asking for me” (See: [[rc://*/ta/man/translate/figs-explicit]]) 10:21 pziq rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 The word **But** introduces a contrast. Here, **But** indicates that what follows is in contrast to what Paul said in the previous verse. If it would be helpful in your language, you could use an expression that makes this contrast clearer. Alternate translation: “By contrast,” (See: [[rc://*/ta/man/translate/grammar-connect-logic-contrast]]) 10:21 afo5 rc://*/ta/man/translate/writing-quotations πρὸς & τὸν Ἰσραὴλ λέγει 1 Here Paul uses this phrase to introduce a quotation from an Old Testament book ([Isaiah 65:2](../isa/65/02.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Paul is quoting from an important text. Alternate translation: “to Israel God says in the Scriptures” (See: [[rc://*/ta/man/translate/writing-quotations]]) -10:21 ksjg rc://*/ta/man/translate/figs-metonymy Ἰσραὴλ 1 See how you translated **Israel** in [verse 19](../10/19.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) +10:21 ksjg rc://*/ta/man/translate/figs-metonymy Ἰσραὴλ 1 See how you translated **Israel** in [10:19](../10/19.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) 10:21 tp8d rc://*/ta/man/translate/figs-pastforfuture λέγει 1 Here Paul uses the present tense verb **says** to refer to something that happened in the past. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 10:21 gtwp rc://*/ta/man/translate/figs-quotemarks ὅλην τὴν ἡμέραν, ἐξεπέτασα τὰς χεῖράς μου πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα 1 In these two sentences Paul is quoting [Isaiah 65:2](../isa/65/02.md) from the Old Testament. It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) 10:21 hw4w rc://*/ta/man/translate/figs-idiom ὅλην τὴν ἡμέραν 1 **The whole day** here refers to doing something constantly or continually. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “Continually” (See: [[rc://*/ta/man/translate/figs-idiom]]) @@ -2004,11 +2004,11 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 11:9 l6re rc://*/ta/man/translate/figs-doublet εἰς παγίδα, καὶ εἰς θήραν 1 These two phrases mean basically the same thing. The repetition is used to emphasize David’s plea for judgment. If your language does not use repetition to do this, you could use one phrase and provide emphasis in another way. Alternate translation: “for thorough punishment” (See: [[rc://*/ta/man/translate/figs-doublet]]) 11:9 lbs2 rc://*/ta/man/translate/figs-metaphor εἰς σκάνδαλον 1 Here, **stumbling block** refers to something that tempts people to sin. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “for tempting them to sin” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 11:9 xex5 rc://*/ta/man/translate/figs-abstractnouns ἀνταπόδομα αὐτοῖς 1 If your language does not use an abstract noun for the idea of **retribution**, you could express the same idea in another way. Alternate translation: “paying them back” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -11:10 c1nj rc://*/ta/man/translate/figs-metaphor σκοτισθήτωσαν οἱ ὀφθαλμοὶ αὐτῶν, τοῦ μὴ βλέπειν 1 This clause refers to being unable to understand something. See how you translated “eyes not to see” in [verse 8](../11/08.md). Alternate translation: “Let them be unable to understand” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +11:10 c1nj rc://*/ta/man/translate/figs-metaphor σκοτισθήτωσαν οἱ ὀφθαλμοὶ αὐτῶν, τοῦ μὴ βλέπειν 1 This clause refers to being unable to understand something. See how you translated “eyes not to see” in [11:8](../11/08.md). Alternate translation: “Let them be unable to understand” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 11:10 j9ag rc://*/ta/man/translate/figs-activepassive σκοτισθήτωσαν οἱ ὀφθαλμοὶ αὐτῶν 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: “Blind their eyes” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 11:10 biqg rc://*/ta/man/translate/figs-metaphor τὸν νῶτον αὐτῶν διὰ παντὸς σύνκαμψον 1 This clause refers to making people suffer like how slaves suffer by carrying heavy burdens on **their backs**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “make them suffer continually” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 11:10 p4s5 rc://*/ta/man/translate/figs-quotemarks παντὸς 1 The end of this verse is the end of a quotation from [Psalm 69:22–23](../psa/069/022.md). It may be helpful to your readers to indicate this with a closing quotation mark or with whatever other punctuation or convention your language uses to indicate the end of a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) -11:11 z8tw rc://*/ta/man/translate/grammar-connect-logic-result λέγω οὖν 1 See how you translated this phrase in [verse 1](../11/01.md). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) +11:11 z8tw rc://*/ta/man/translate/grammar-connect-logic-result λέγω οὖν 1 See how you translated this phrase in [11:1](../11/01.md). (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 11:11 dysl rc://*/ta/man/translate/writing-pronouns μὴ ἔπταισαν & πέσωσιν & αὐτῶν & αὐτούς 1 In this verse the pronouns **they**, **their**, and **them** refer to the Jewish people. If it would be helpful in your language, you could state this explicitly. Alternate translation: “The Jewish people did not stumble … they might fall, did they … the Jewish people’s … the Jews” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 11:11 r9hg rc://*/ta/man/translate/figs-rquestion μὴ ἔπταισαν ἵνα πέσωσιν? 1 Paul is not asking for information, but is using a rhetorical question here to emphasize the truth of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as statements or exclamations and communicate the emphasis in another way. Alternate translation: “Surely they did not stumble so that they might fall!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 11:11 y9x7 rc://*/ta/man/translate/figs-metaphor μὴ ἔπταισαν 1 See how you translated “stumbled” in [9:32](../09/32.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -2033,17 +2033,17 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 11:14 h1qe rc://*/ta/man/translate/figs-explicit μου τὴν σάρκα & αὐτῶν 1 These phrases refer to Paul’s Jewish kinsmen who do not believe in Jesus. If it would be helpful in your language, you could state this explicitly. Alternate translation: “those unbelieving Jews, who are of my own flesh … my fellow Jews” (See: [[rc://*/ta/man/translate/figs-explicit]]) 11:14 oxqg rc://*/ta/man/translate/figs-idiom μου τὴν σάρκα 1 See how you translated **flesh** in [1:3](../01/03.md). (See: [[rc://*/ta/man/translate/figs-idiom]]) 11:15 q99e rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 **For** indicates that what follows this word explains what came before it. Here, **For** indicates that what follows explains what Paul said in the previous verse. If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) -11:15 es22 rc://*/ta/man/translate/grammar-connect-condition-fact εἰ 1 See how you translated **if** in [verse 12](../11/12.md). (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) +11:15 es22 rc://*/ta/man/translate/grammar-connect-condition-fact εἰ 1 See how you translated **if** in [11:12](../11/12.md). (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) 11:15 ui3i rc://*/ta/man/translate/writing-pronouns αὐτῶν & ἡ πρόσλημψις 1 In this verse **their** refers to Jews who do not believe in Jesus. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the unbelieving Jews’ … the Jewish people’s acceptance” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 11:15 sy8u rc://*/ta/man/translate/figs-abstractnouns ἡ ἀποβολὴ αὐτῶν & ἡ πρόσλημψις & ζωὴ 1 If your language does not use abstract nouns for the ideas of **rejection**, **acceptance**, and **life**, you could express the same ideas in another way. Alternate translation: “them rejecting … them being accepted … to become alive” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 11:15 teab rc://*/ta/man/translate/grammar-connect-logic-result καταλλαγὴ κόσμου 1 Here, **is** indicates that the phrase that follows is the result of **their rejection**. Use a natural way in your language for indicating result. Alternate translation: “led to reconciliation of the world” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 11:15 sdhl rc://*/ta/man/translate/figs-abstractnouns καταλλαγὴ 1 See how you translated **reconciliation** in [5:11](../05/11.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -11:15 m3fs rc://*/ta/man/translate/figs-metonymy κόσμου 1 See how you translated **world** in [verse 12](../11/12.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) +11:15 m3fs rc://*/ta/man/translate/figs-metonymy κόσμου 1 See how you translated **world** in [11:12](../11/12.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) 11:15 em8m rc://*/ta/man/translate/figs-rquestion τίς ἡ πρόσλημψις εἰ μὴ ζωὴ ἐκ νεκρῶν? 1 Paul is not asking for information, but is using the question form here to emphasize how wonderful it will be when God accepts the Jews. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “their acceptance is certainly life from dead ones!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) 11:15 ic9z rc://*/ta/man/translate/grammar-connect-logic-result τίς ἡ πρόσλημψις 1 Here, **is** indicates that the phrase that follows is the result of **their acceptance**. Use a natural way in your language for indicating result. Alternate translation: “what would their acceptance lead to if not life from the dead” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 11:15 po4h rc://*/ta/man/translate/figs-metaphor ζωὴ ἐκ νεκρῶν 1 This phrase could refer to: (1) the final resurrection of all Christians that will take place after the whole Jewish remnant has believed in Jesus. Elsewhere in this letter, Paul uses a similar phrase to refer to Jesus’ resurrection. Alternate translation: “bringing the dead back to life” (2) the Jewish remnant changing from being spiritually dead to being spiritually alive. Alternate translation: “eternally alive from being eternally dead” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 11:15 jn4l rc://*/ta/man/translate/figs-idiom ἐκ νεκρῶν 1 See how you translated a similar phrase in [4:24](../04/24.md). (See: [[rc://*/ta/man/translate/figs-idiom]]) -11:16 ao3u rc://*/ta/man/translate/grammar-connect-condition-fact εἰ & εἰ 1 See how you translated **if** in [verse 12](../11/12.md). (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) +11:16 ao3u rc://*/ta/man/translate/grammar-connect-condition-fact εἰ & εἰ 1 See how you translated **if** in [11:12](../11/12.md). (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) 11:16 bi5b rc://*/ta/man/translate/figs-explicit καὶ τὸ φύραμα & καὶ οἱ κλάδοι 1 In these clauses Paul implies that **the lump of dough** and **the branches** are **also** holy. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the lump of dough is also holy … the branches are also holy” (See: [[rc://*/ta/man/translate/figs-explicit]]) 11:16 b2s5 rc://*/ta/man/translate/figs-metaphor εἰ & ἡ ἀπαρχὴ ἁγία, καὶ τὸ φύραμα; 1 Paul is speaking of Abraham, Isaac, and Jacob, the Israelites’ ancestors, as if they were the **firstfruits** to be harvested. He is also speaking of the Israelites who descended from those men, as if they were a **lump of dough** that was made from the **firstfruits** that had been harvested. If it would be helpful in your language, you could express this idea with a simile. Alternate translation: “if Abraham is like the first of what has been offered to God, all of his descendants should also be considered an offering” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 11:16 dci1 rc://*/ta/man/translate/figs-metaphor εἰ ἡ ῥίζα ἁγία, καὶ οἱ κλάδοι 1 Paul is speaking of Abraham, Isaac, and Jacob, the Israelites’ ancestors, as if they were the **root** of a tree. He is also speaking of the Israelites who descended from those men as if they were **the branches** of that same tree. If it would be helpful in your language, you could express this idea with a simile. Alternate translation: “if Abraham is like the root of a tree, all of his descendants should also be considered branches of that tree” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -2054,18 +2054,18 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 11:17 qv65 rc://*/ta/man/translate/figs-youcrowd σὺ 1 Even though Paul is writing to a group of people, non-Jewish Christians, **you** is singular throughout this verse. If the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural forms of **you** in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]]) 11:17 z6hr rc://*/ta/man/translate/writing-pronouns αὐτοῖς & συνκοινωνὸς 1 In this verse **them** refers to the Jewish people who believe in Jesus. It does not refer to the **branches** that **were broken off**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the believing Jewish people … partakers with those Jews who believe” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 11:18 d81u rc://*/ta/man/translate/figs-infostructure μὴ κατακαυχῶ τῶν κλάδων 1 This is the end of a factual conditional sentence that began in the previous verse. You may need to adjust the words if you make this clause into a separate sentence. Alternate translation: “Since this is true, do not boast over the branches” (See: [[rc://*/ta/man/translate/figs-infostructure]]) -11:18 gqd6 rc://*/ta/man/translate/figs-exmetaphor μὴ κατακαυχῶ τῶν κλάδων. εἰ δὲ κατακαυχᾶσαι, οὐ σὺ τὴν ῥίζαν βαστάζεις, ἀλλὰ ἡ ῥίζα σέ 1 Paul continues using the metaphor of a tree from the previous two verses. Here, **branches** represents those Jews whom God rejected because they did not believe in Jesus. The **root** represents either the ancestors of the Israelites (like in [verse 16](../11/16.md)) or the Jewish people in general. If it would be helpful in your language, you could express this metaphor as a simile. See also the discussion of this metaphor in the General Notes for this chapter. Alternate translation: “do not boast over the unbelieving Jews whom God rejected, like branches were broken off of a tree. But if you boast, you yourself do not sustain Gods people, like branches cannot sustain the root, but the first Israelites sustain you, like the root sustains the branches” (See: [[rc://*/ta/man/translate/figs-exmetaphor]]) +11:18 gqd6 rc://*/ta/man/translate/figs-exmetaphor μὴ κατακαυχῶ τῶν κλάδων. εἰ δὲ κατακαυχᾶσαι, οὐ σὺ τὴν ῥίζαν βαστάζεις, ἀλλὰ ἡ ῥίζα σέ 1 Paul continues using the metaphor of a tree from the previous two verses. Here, **branches** represents those Jews whom God rejected because they did not believe in Jesus. The **root** represents either the ancestors of the Israelites (like in [11:16](../11/16.md)) or the Jewish people in general. If it would be helpful in your language, you could express this metaphor as a simile. See also the discussion of this metaphor in the General Notes for this chapter. Alternate translation: “do not boast over the unbelieving Jews whom God rejected, like branches were broken off of a tree. But if you boast, you yourself do not sustain Gods people, like branches cannot sustain the root, but the first Israelites sustain you, like the root sustains the branches” (See: [[rc://*/ta/man/translate/figs-exmetaphor]]) 11:18 kd87 rc://*/ta/man/translate/figs-youcrowd κατακαυχᾶσαι & σὺ & βαστάζεις & σέ 1 See how you translated **you** in the previous verse. (See: [[rc://*/ta/man/translate/figs-youcrowd]]) 11:18 llz1 rc://*/ta/man/translate/figs-explicit οὐ σὺ τὴν ῥίζαν βαστάζεις, ἀλλὰ ἡ ῥίζα σέ 1 Paul implies that Gentile believers who **boast** should remember that they are supported by the **root** of the faith of Abraham and the first Israelites. If it would be helpful in your language, you could state this explicitly. Alternate translation: “remember that you yourself do not support the root, but the root supports you” (See: [[rc://*/ta/man/translate/figs-explicit]]) 11:19 w28y rc://*/ta/man/translate/figs-youcrowd ἐρεῖς 1 See how you translated **you** in the previous two verses. (See: [[rc://*/ta/man/translate/figs-youcrowd]]) 11:19 uqji rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 Here, **then** indicates that what follows is a response to what Paul said in the previous verse. Use a natural way in your language for indicating a reason. Alternate translation: “as a result” or “in response to this” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 11:19 d21e rc://*/ta/man/translate/figs-quotemarks ἐξεκλάσθησαν κλάδοι, ἵνα ἐγὼ ἐνκεντρισθῶ 1 In this sentence Paul is speaking as if he were a non-Jewish Christian arguing against Paul. It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. (See: [[rc://*/ta/man/translate/figs-quotemarks]]) -11:19 mm6w rc://*/ta/man/translate/figs-exmetaphor ἐξεκλάσθησαν κλάδοι & ἐγὼ ἐνκεντρισθῶ 1 See how you translated **branches**, **broken off**, and **grafted in** in [verse 17](../11/17.md). (See: [[rc://*/ta/man/translate/figs-exmetaphor]]) -11:19 qk8c rc://*/ta/man/translate/figs-activepassive ἐξεκλάσθησαν κλάδοι & ἐγὼ ἐνκεντρισθῶ 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. See how you translated similar phrases in [verse 17](../11/17.md). Alternate translation: “God broke branches off … God might graft me in” (See: [[rc://*/ta/man/translate/figs-activepassive]]) +11:19 mm6w rc://*/ta/man/translate/figs-exmetaphor ἐξεκλάσθησαν κλάδοι & ἐγὼ ἐνκεντρισθῶ 1 See how you translated **branches**, **broken off**, and **grafted in** in [11:17](../11/17.md). (See: [[rc://*/ta/man/translate/figs-exmetaphor]]) +11:19 qk8c rc://*/ta/man/translate/figs-activepassive ἐξεκλάσθησαν κλάδοι & ἐγὼ ἐνκεντρισθῶ 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. See how you translated similar phrases in [11:17](../11/17.md). Alternate translation: “God broke branches off … God might graft me in” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 11:19 p9ti rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα 1 Here, **so that** introduces a purpose clause. Use a natural way in your language for introducing a purpose clause. Alternate translation: “for the purpose that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]]) 11:20 r80y rc://*/ta/man/translate/figs-explicit καλῶς 1 This sentence introduces Paul’s response to the statement in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “I would respond by saying that what you said is true” (See: [[rc://*/ta/man/translate/figs-explicit]]) 11:20 puj9 rc://*/ta/man/translate/writing-pronouns τῇ ἀπιστίᾳ ἐξεκλάσθησαν 1 **They** and **their** in this verse refer to the Jewish people who do not believe in Jesus. If it would be helpful in your language, you could state this explicitly. Alternate translation: “The unbelieving Jews were broken off in unbelief” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -11:20 lce6 rc://*/ta/man/translate/figs-exmetaphor ἐξεκλάσθησαν 1 See how you translated **were broken off** in [verse 17](../11/17.md). (See: [[rc://*/ta/man/translate/figs-exmetaphor]]) +11:20 lce6 rc://*/ta/man/translate/figs-exmetaphor ἐξεκλάσθησαν 1 See how you translated **were broken off** in [11:17](../11/17.md). (See: [[rc://*/ta/man/translate/figs-exmetaphor]]) 11:20 cvr0 rc://*/ta/man/translate/grammar-connect-logic-result τῇ ἀπιστίᾳ 1 This phrase indicates the reason why the unbelieving Jews **were broken off**. Use a natural way in your language for indicating a reason. Alternate translation: “due to unbelief” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 11:20 pw92 rc://*/ta/man/translate/figs-youcrowd σὺ & ἕστηκας & 1 See how you translated **you** in the previous three verses. (See: [[rc://*/ta/man/translate/figs-youcrowd]]) 11:20 v2ua rc://*/ta/man/translate/figs-metaphor σὺ & ἕστηκας 1 Paul speaks of Gentile believers remaining part of God’s people as if they were standing **firm**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “you yourself remain among God’s people” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -2074,7 +2074,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 11:20 rx22 rc://*/ta/man/translate/figs-explicit ὑψηλὰ 1 Here, **arrogant things** refers to the **arrogant** thoughts that a Gentile Christian might have against the Jews. Specifically, they might think that they are better than Jews who are not Christian, as indicated by the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “arrogantly against unbelieving Jews” (See: [[rc://*/ta/man/translate/figs-explicit]]) 11:20 k4l5 rc://*/ta/man/translate/figs-ellipsis φοβοῦ 1 Paul is leaving out a word that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply this word from the next verse, as in the UST. (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 11:21 nsq3 rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 **For** indicates that what follows this word explains what came before it. Here, **For** introduces the reason why Paul wants his Gentile Christian readers to “fear,” as stated in the previous verse. Use a natural way in your language for indicating a reason. Alternate translation: “You must fear because” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) -11:21 xy3h rc://*/ta/man/translate/grammar-connect-condition-fact εἰ 1 See how you translated **if** in [verse 12](../11/12.md). (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) +11:21 xy3h rc://*/ta/man/translate/grammar-connect-condition-fact εἰ 1 See how you translated **if** in [11:12](../11/12.md). (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) 11:21 f6i7 rc://*/ta/man/translate/figs-metaphor τῶν κατὰ φύσιν κλάδων 1 Here,**natural branches** refers to the Jewish people who rejected Jesus. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “of the unbelieving Jews” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 11:21 ywgs rc://*/ta/man/translate/figs-explicit οὐδὲ σοῦ φείσεται 1 Paul implies that God will not spare anyone who stops trusting in Jesus. If it would be helpful in your language, you could state this explicitly. Alternate translation: “neither will he spare you if you do not keep trusting in Jesus” (See: [[rc://*/ta/man/translate/figs-explicit]]) 11:21 m59a rc://*/ta/man/translate/figs-youcrowd σοῦ 1 See how you translated **you** in [verses 17–20](../11/17.md). (See: [[rc://*/ta/man/translate/figs-youcrowd]]) @@ -2096,8 +2096,8 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 11:23 lx11 rc://*/ta/man/translate/figs-activepassive ἐνκεντρισθήσονται 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: “God will graft in” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 11:23 yxtp rc://*/ta/man/translate/grammar-connect-logic-result γάρ 1 **For** indicates that what follows this word explains what came before it. Here, **For** indicates that what follows is the reason why what Paul said in the previous sentence is true. Use a natural way in your language for indicating a reason. Alternate translation: “This is due to the fact that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 11:24 onko rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 **For** here indicates that what follows in this verse and the next verse is an explanation of what Paul said in the previous verse. If it would be helpful in your language, you could use a different expression. Alternate translation: “In fact,” (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) -11:24 q1vp rc://*/ta/man/translate/grammar-connect-condition-fact εἰ 1 See how you translated **if** in [verse 12](../11/12.md). (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) -11:24 s1a4 rc://*/ta/man/translate/figs-exmetaphor σὺ ἐκ τῆς κατὰ φύσιν ἐξεκόπης ἀγριελαίου, καὶ παρὰ φύσιν ἐνεκεντρίσθης εἰς καλλιέλαιον, πόσῳ μᾶλλον οὗτοι, οἱ κατὰ φύσιν ἐνκεντρισθήσονται τῇ ἰδίᾳ ἐλαίᾳ 1 Paul continues speaking of the Gentile believers and Jews as if they were branches of a **tree**, as he did in [verses 17–22](../11/17.md). Here, **a wild olive tree** represents all non-Jewish people who do not believe in Jesus, **cut off** represents being separated from unbelieving non-Jewish people, and **good olive tree** and **their own olive tree** represents God’s people. See how you translated **grafted into** in [verse 17](../11/17.md). Alternate translation: “you were separated from the nations, as a branch is cut off from what is by nature a wild olive tree, and contrary to nature were joined to God’s people, as a branch is grafted into a good olive tree, how much more will these, who are according to nature like olive branches, be joined to their own people, like a branch is grafted back into its own olive tree” (See: [[rc://*/ta/man/translate/figs-exmetaphor]]) +11:24 q1vp rc://*/ta/man/translate/grammar-connect-condition-fact εἰ 1 See how you translated **if** in [11:12](../11/12.md). (See: [[rc://*/ta/man/translate/grammar-connect-condition-fact]]) +11:24 s1a4 rc://*/ta/man/translate/figs-exmetaphor σὺ ἐκ τῆς κατὰ φύσιν ἐξεκόπης ἀγριελαίου, καὶ παρὰ φύσιν ἐνεκεντρίσθης εἰς καλλιέλαιον, πόσῳ μᾶλλον οὗτοι, οἱ κατὰ φύσιν ἐνκεντρισθήσονται τῇ ἰδίᾳ ἐλαίᾳ 1 Paul continues speaking of the Gentile believers and Jews as if they were branches of a **tree**, as he did in [verses 17–22](../11/17.md). Here, **a wild olive tree** represents all non-Jewish people who do not believe in Jesus, **cut off** represents being separated from unbelieving non-Jewish people, and **good olive tree** and **their own olive tree** represents God’s people. See how you translated **grafted into** in [11:17](../11/17.md). Alternate translation: “you were separated from the nations, as a branch is cut off from what is by nature a wild olive tree, and contrary to nature were joined to God’s people, as a branch is grafted into a good olive tree, how much more will these, who are according to nature like olive branches, be joined to their own people, like a branch is grafted back into its own olive tree” (See: [[rc://*/ta/man/translate/figs-exmetaphor]]) 11:24 hl07 rc://*/ta/man/translate/figs-youcrowd σὺ 1 See how **you** translated you in [verses 17–22](../11/17.md). (See: [[rc://*/ta/man/translate/figs-youcrowd]]) 11:24 dem3 rc://*/ta/man/translate/figs-activepassive σὺ ἐκ τῆς κατὰ φύσιν ἐξεκόπης ἀγριελαίου & ἐνεκεντρίσθης & οὗτοι, οἱ κατὰ φύσιν ἐνκεντρισθήσονται 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: “God cut you off from what is by nature a wild olive tree … God grafted … will God graft these, who are according to nature, back into” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 11:24 ko5o rc://*/ta/man/translate/figs-rquestion πόσῳ μᾶλλον οὗτοι, οἱ κατὰ φύσιν ἐνκεντρισθήσονται τῇ ἰδίᾳ ἐλαίᾳ? 1 Paul is not asking for information, but is using the question form here to emphasize the truth of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “so much more will these, who are according to nature, be grafted back into their own olive tree!” (See: [[rc://*/ta/man/translate/figs-rquestion]]) @@ -2111,9 +2111,9 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 11:25 aj7j rc://*/ta/man/translate/translate-unknown τὸ μυστήριον τοῦτο 1 Here Paul uses the word **mystery** to refer to God saving a remnant of Jews after he saves a certain amount of Gentiles. This does not mean that the idea is hard to understand, but rather, God had not yet revealed it to people. If your language would not use **mystery** to refer to something that was concealed but has now been revealed, you could use a different expression. Alternate translation: “of this concealed message” (See: [[rc://*/ta/man/translate/translate-unknown]]) 11:25 w7lx rc://*/ta/man/translate/figs-gendernotations ἀδελφοί 1 Although the term **brothers** is masculine, Paul is using the word here in a generic sense that includes both men and women. Paul could be referring to: (1) non-Jewish Christians, as in verses [verses 17–24](../11/17.md). Alternate translation: “my fellow non-Jewish believers in Christ” (2) all the believers to whom Paul was writing this letter. Alternate translation: “my fellow believers in Christ” (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 11:25 me1g rc://*/ta/man/translate/figs-idiom μὴ ἦτε παρ’ ἑαυτοῖς φρόνιμοι 1 Here, **wise in yourselves** refers to someone arrogantly thinking that he is wiser than he really is. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “you might not arrogantly think that you are wiser than you really are” (See: [[rc://*/ta/man/translate/figs-idiom]]) -11:25 ec4j rc://*/ta/man/translate/figs-metaphor πώρωσις ἀπὸ μέρους 1 Here, **hardening** refers to being stubborn and unwilling to believe in Jesus. This **hardening** is only **partial** because some Jews believe in Jesus. See how you translated similar words in [verse 7](../11/07.md) and [9:18](../09/18.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) +11:25 ec4j rc://*/ta/man/translate/figs-metaphor πώρωσις ἀπὸ μέρους 1 Here, **hardening** refers to being stubborn and unwilling to believe in Jesus. This **hardening** is only **partial** because some Jews believe in Jesus. See how you translated similar words in [11:7](../11/07.md) and [9:18](../09/18.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 11:25 dry1 rc://*/ta/man/translate/figs-metonymy τῷ Ἰσραὴλ 1 See how you translated **Israel** in [10:19](../10/19.md). (See: [[rc://*/ta/man/translate/figs-metonymy]]) -11:25 db1x rc://*/ta/man/translate/figs-metaphor τὸ πλήρωμα τῶν ἐθνῶν 1 Here, **fullness** refers to the full amount of non-Jewish people whom God will save. See how you translated **fullness** in [verse 12](../11/12.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) +11:25 db1x rc://*/ta/man/translate/figs-metaphor τὸ πλήρωμα τῶν ἐθνῶν 1 Here, **fullness** refers to the full amount of non-Jewish people whom God will save. See how you translated **fullness** in [11:12](../11/12.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 11:25 px38 rc://*/ta/man/translate/figs-metaphor εἰσέλθῃ 1 Here Paul uses **come in** to speak about people joining God’s people as if they were entering a place. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “has become his people” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 11:26 jo0j rc://*/ta/man/translate/figs-explicit καὶ οὕτως 1 Here, **thus** indicates that **all Israel will be saved** in the same manner as “the fullness of the Gentiles,” as mentioned in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “and in the same manner” (See: [[rc://*/ta/man/translate/figs-explicit]]) 11:26 vu7t rc://*/ta/man/translate/figs-activepassive πᾶς Ἰσραὴλ σωθήσεται 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: “God will save all Israel” (See: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -2177,7 +2177,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 11:36 s63u rc://*/ta/man/translate/figs-explicit εἰς αὐτὸν 1 Here, **to** indicates that God is the reason **all things** exist. If it would be helpful in your language, you could state this explicitly. Alternate translation: “for him” (See: [[rc://*/ta/man/translate/figs-explicit]]) 11:36 rpx6 rc://*/ta/man/translate/figs-abstractnouns αὐτῷ ἡ δόξα 1 If your language does not use abstract nouns for the idea of **glory**, you could express the same idea in another way. Alternate translation: “May people glorify him” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 11:36 ut8l rc://*/ta/man/translate/figs-idiom εἰς τοὺς αἰῶνας 1 Here, **to the ages** is an idiom that means “forever.” If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “to eternity” (See: [[rc://*/ta/man/translate/figs-idiom]]) -12:intro aky9 0 # Romans 12 General Notes\n\n## Structure and Formatting\n\n7. Instructions for living as Christians (12:1–15:13)\n * How to act toward God (12:1–2)\n * How to serve the church (12:3–8)\n * How to act toward other Christians (12:9–13)\n * How to act toward unbelievers (12:14–21)\n * How to act toward government (13:1–7)\n * How to act toward other people (13:8–10)\n * Act as if the end is near (13:11–14)\n * Do not judge other Christians (14:1–12)\n * Do not tempt other Christians to sin (14:13–23)\n * Be united with other Christians (15:1–13)\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 words of [verse 20](../12/20.md), which are from the Old Testament.\n\nMany scholars believe Paul uses the word **therefore** in [Romans 12:1](../rom/12/01.md) to refer back to all of Chapters 1–11. After having carefully explained the Christian gospel in chapters 1–11, Paul explains in chapters 12–16 how Christians should live in response to these great truths. In these chapters, Paul gives many different commands that are practical instructions for how Christians should behave. (See: [[rc://*/tw/dict/bible/kt/faith]])\n\n## Important Figures of Speech in this Chapter\n\n### Body of Christ\n\nThe body of Christ is an important metaphor used in the New Testament to refer to the church. Every Christian plays a unique and important function within the people of God. Christians need each other. (See: [[rc://*/tw/dict/bible/kt/body]] and [[rc://*/ta/man/translate/figs-metaphor]]) +12:intro aky9 0 # Romans 12 General Notes\n\n## Structure and Formatting\n\n7. Instructions for living as Christians (12:1–15:13)\n * How to act toward God (12:1–2)\n * How to serve the church (12:3–8)\n * How to act toward other Christians (12:9–13)\n * How to act toward unbelievers (12:14–21)\n * How to act toward government (13:1–7)\n * How to act toward other people (13:8–10)\n * Act as if the end is near (13:11–14)\n * Do not judge other Christians (14:1–12)\n * Do not tempt other Christians to sin (14:13–23)\n * Be united with other Christians (15:1–13)\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 words of [12:20](../12/20.md), which are from the Old Testament.\n\nMany scholars believe Paul uses the word **therefore** in [Romans 12:1](../rom/12/01.md) to refer back to all of Chapters 1–11. After having carefully explained the Christian gospel in chapters 1–11, Paul explains in chapters 12–16 how Christians should live in response to these great truths. In these chapters, Paul gives many different commands that are practical instructions for how Christians should behave. (See: [[rc://*/tw/dict/bible/kt/faith]])\n\n## Important Figures of Speech in this Chapter\n\n### Body of Christ\n\nThe body of Christ is an important metaphor used in the New Testament to refer to the church. Every Christian plays a unique and important function within the people of God. Christians need each other. (See: [[rc://*/tw/dict/bible/kt/body]] and [[rc://*/ta/man/translate/figs-metaphor]]) 12:1 wklb rc://*/ta/man/translate/writing-pronouns παρακαλῶ 1 The pronoun **I** here and throughout this chapter refers to Paul. If it would be helpful in your language, you could state this explicitly. Alternate translation: “I, Paul, urge” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 12:1 fwds rc://*/ta/man/translate/figs-yousingular ὑμᾶς & ὑμῶν & ὑμῶν 1 The pronouns **you** and **your** here and throughout most of this chapter are plural and refer to the believers in Rome to whom Paul wrote this letter. If it would be helpful in your language, you could say this explicitly. Alternate translation: “you believers … your … your” (See: [[rc://*/ta/man/translate/figs-yousingular]]) 12:1 xgcr rc://*/ta/man/translate/grammar-connect-logic-result παρακαλῶ οὖν ὑμᾶς 1 The word **Therefore** indicates that what follows is a logical conclusion. Here, **therefore** indicates that what follows in the rest of this letter is what Paul wants his readers to do in response to what he has written in chapters 1–11. If it would be helpful in your language, you could use a fuller expression. Alternate translation: “Since everything I have said is true, I urge you” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) @@ -2210,7 +2210,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 12:6 y267 rc://*/ta/man/translate/figs-activepassive κατὰ τὴν χάριν τὴν δοθεῖσαν ἡμῖν 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: “according to the grace that God has given to us” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 12:6 tlk4 rc://*/ta/man/translate/figs-abstractnouns τὴν χάριν & προφητείαν, κατὰ τὴν ἀναλογίαν 1 If your language does not use abstract nouns for the ideas of **grace** and **prophecy**, you could express the same ideas in another way. Alternate translation: “what is graciously … being able to prophecy, according to what has been proportioned” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 12:6 zs97 rc://*/ta/man/translate/figs-ellipsis εἴτε προφητείαν, κατὰ τὴν ἀναλογίαν τῆς πίστεως 1 Paul is leaving out some of the words that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “if God has given someone the gift of prophecy, then that person must use that gift according to the proportion of his faith” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) -12:6 bnk9 rc://*/ta/man/translate/figs-explicit κατὰ τὴν ἀναλογίαν τῆς πίστεως 1 Here Paul uses **faith** in the same way he did in [verse 3](../12/03.md). See how you translated the clause “as God has distributed to each one a measure of faith” in that verse. (See: [[rc://*/ta/man/translate/figs-explicit]]) +12:6 bnk9 rc://*/ta/man/translate/figs-explicit κατὰ τὴν ἀναλογίαν τῆς πίστεως 1 Here Paul uses **faith** in the same way he did in [12:3](../12/03.md). See how you translated the clause “as God has distributed to each one a measure of faith” in that verse. (See: [[rc://*/ta/man/translate/figs-explicit]]) 12:7 todc rc://*/ta/man/translate/figs-ellipsis εἴτε διακονίαν, ἐν τῇ διακονίᾳ; εἴτε ὁ διδάσκων, ἐν τῇ διδασκαλίᾳ 1 Paul is leaving out some of the words that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “if God has given someone the gift of service, then that person must use that gift for serving; if God has given someone the gift to be the one teaching, then that person must use that gift for teaching” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 12:7 wmuw rc://*/ta/man/translate/figs-abstractnouns διακονίαν & τῇ διακονίᾳ & τῇ διδασκαλίᾳ 1 If your language does not use abstract nouns for the ideas of **service** and **teaching**, you could express the same ideas in another way. Alternate translation: “serving others … serving others … teaching others” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 12:8 m2as rc://*/ta/man/translate/figs-ellipsis εἴτε ὁ παρακαλῶν, ἐν τῇ παρακλήσει; ὁ μεταδιδοὺς, ἐν ἁπλότητι; ὁ προϊστάμενος, ἐν σπουδῇ; ὁ ἐλεῶν, ἐν ἱλαρότητι 1 Paul is leaving out some of the words that clauses would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the previous verse. Alternate translation: “if God has given someone the gift of encouraging, then that person must use that gift for encouraging; if God has given someone the gift of giving, then that person must use that gift for generosity; if God has given someone the gift of leading, then that person must use that gift with diligence; if God has given someone the gift of showing mercy, then that person must use that gift with cheerfulness” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) @@ -2302,7 +2302,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 13:6 r1jy rc://*/ta/man/translate/writing-pronouns διὰ τοῦτο 1 Here, **this** could refer to: (1) “the wrath” and “the conscience” mentioned in the previous verse. Alternate translation: “because of the wrath and your conscience” (2) “the wrath” and “the conscience” mentioned in the previous verse, and the fact that rulers **are servants of God**. Alternate translation: “because of the wrath and your conscience, and because rulers are servants of God”(See: [[rc://*/ta/man/translate/writing-pronouns]]) 13:6 hy4f rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 2 **For** indicates that what follows this word explains what came before it. Here, **for** indicates that what follows is another reason why Christians should **pay taxes**. Use a natural way in your language for indicating a reason. Alternate translation: “since” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 13:6 ib5x rc://*/ta/man/translate/writing-pronouns εἰσιν 1 Here, **they** refers to the rulers described in [verses 1–4](../13/01.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “the rulers are” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -13:6 gh12 rc://*/ta/man/translate/figs-abstractnouns λειτουργοὶ & Θεοῦ 1 See how you translated the similar phrase in [verse 4](../13/04.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) +13:6 gh12 rc://*/ta/man/translate/figs-abstractnouns λειτουργοὶ & Θεοῦ 1 See how you translated the similar phrase in [13:4](../13/04.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 13:6 e8ey rc://*/ta/man/translate/figs-distinguish εἰς αὐτὸ τοῦτο προσκαρτεροῦντες 1 This clause gives additional information about the rulers, who are called **servants of God** in the previous clause. If it would be helpful to your readers, you could make the connection between these clauses more explicit. Alternate translation: “and these rulers are the ones persisting in this very thing” (See: [[rc://*/ta/man/translate/figs-distinguish]]) 13:6 xmsa rc://*/ta/man/translate/figs-explicit αὐτὸ τοῦτο 1 Here, **this very thing** refers to serving God by ruling over people, as is indicated by Paul calling them **servants of God** in the previous clause. If it would be helpful in your language, you could state this explicitly. Alternate translation: “this service” (See: [[rc://*/ta/man/translate/figs-explicit]]) 13:7 z9cn rc://*/ta/man/translate/figs-abstractnouns τὰς ὀφειλάς 1 If your language does not use an abstract noun for the idea of **obligations**, you could express the same idea in another way. Alternate translation: “what you are obligated to pay” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -2360,7 +2360,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 13:14 sir6 rc://*/ta/man/translate/figs-metaphor ἐνδύσασθε τὸν Κύριον Ἰησοῦν Χριστόν 1 Paul speaks of **Christ** as if he were clothing that someone could **put on**. He means that people should behave like **Jesus** behaves. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “act like the Lord Jesus Christ” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 13:14 j795 rc://*/ta/man/translate/figs-abstractnouns τῆς σαρκὸς πρόνοιαν μὴ ποιεῖσθε, εἰς ἐπιθυμίας 1 If your language does not use abstract nouns for the ideas of **forethought** or **desires**, you could express the same ideas in another way. Alternate translation: “do not think ahead with regard to what the flesh desires” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 13:14 xre7 rc://*/ta/man/translate/figs-metaphor τῆς σαρκὸς 1 Here Paul uses **flesh** figuratively to refer to sinful human nature. See how you translated a similar use of **flesh** in [7:18](../07/18.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) -14:intro kt8c 0 # Romans 14 General Notes\n\n## Structure and Formatting\n\n7. Instructions for living as Christians (12:1–15:13)\n * How to act toward God (12:1–2)\n * How to serve the church (12:3–8)\n * How to act toward other Christians (12:9–13)\n * How to act toward unbelievers (12:14–21)\n * How to act toward government (13:1–7)\n * How to act toward other people (13:8–10)\n * Act as if the end is near (13:11–14)\n * Do not judge other Christians (14:1–12)\n * Do not tempt other Christians to sin (14:13–23)\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 [verse 11](../14/11.md) of this chapter, which Paul quotes from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Weak in faith\n\nPaul teaches that Christians can have real faith, and yet at the same time be “weak in faith” regarding some situations. This describes Christians whose faith is immature and who feel guilty about doing certain things that God did not forbid. (See: [[rc://*/tw/dict/bible/kt/faith]])\n\n### Dietary restrictions\n\nIn the law of Moses, God forbade the Jews from eating the meat of some animals which God said were unclean. However, since Christians have been “made dead to the law” ([7:4](../07/04.md)), they are free to eat what they want. The Roman church to which Paul wrote this letter was made up of both Jews and Gentiles. Some of the Jewish believers were offended by the non-Jewish believers eating foods that God had previously forbidden in the law of Moses. The non-Jewish believers were also judging the Jewish believers for not eating those foods. Paul uses this situation to teach that Christians must use their freedom in a way that honors the Lord and shows love to other believers. (See: [[rc://*/tw/dict/bible/kt/clean]] and [[rc://*/tw/dict/bible/kt/sin]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Inclusive language\n\nIn this chapter the pronouns “we” and “us” refer inclusively to all believers in Christ. Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]]) +14:intro kt8c 0 # Romans 14 General Notes\n\n## Structure and Formatting\n\n7. Instructions for living as Christians (12:1–15:13)\n * How to act toward God (12:1–2)\n * How to serve the church (12:3–8)\n * How to act toward other Christians (12:9–13)\n * How to act toward unbelievers (12:14–21)\n * How to act toward government (13:1–7)\n * How to act toward other people (13:8–10)\n * Act as if the end is near (13:11–14)\n * Do not judge other Christians (14:1–12)\n * Do not tempt other Christians to sin (14:13–23)\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 [14:11](../14/11.md) of this chapter, which Paul quotes from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Weak in faith\n\nPaul teaches that Christians can have real faith, and yet at the same time be “weak in faith” regarding some situations. This describes Christians whose faith is immature and who feel guilty about doing certain things that God did not forbid. (See: [[rc://*/tw/dict/bible/kt/faith]])\n\n### Dietary restrictions\n\nIn the law of Moses, God forbade the Jews from eating the meat of some animals which God said were unclean. However, since Christians have been “made dead to the law” ([7:4](../07/04.md)), they are free to eat what they want. The Roman church to which Paul wrote this letter was made up of both Jews and Gentiles. Some of the Jewish believers were offended by the non-Jewish believers eating foods that God had previously forbidden in the law of Moses. The non-Jewish believers were also judging the Jewish believers for not eating those foods. Paul uses this situation to teach that Christians must use their freedom in a way that honors the Lord and shows love to other believers. (See: [[rc://*/tw/dict/bible/kt/clean]] and [[rc://*/tw/dict/bible/kt/sin]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Inclusive language\n\nIn this chapter the pronouns “we” and “us” refer inclusively to all believers in Christ. Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]]) 14:1 jf8v rc://*/ta/man/translate/figs-metaphor ἀσθενοῦντα τῇ πίστει 1 Here, **weak in the faith** refers to someone who does not have a mature **faith**, but feels guilty about doing certain things that God did not forbid. The word **weak** here does not refer to physical weakness. See the discussion of this in the General Notes for this chapter. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “whose faith is not mature” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 14:1 bdy7 rc://*/ta/man/translate/figs-abstractnouns τῇ πίστει & διακρίσεις 1 If your language does not use abstract nouns for the ideas of **faith** and **judgments**, you could express the same ideas in another way. Alternate translation: “in what he believes … judging” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 14:1 p697 rc://*/ta/man/translate/figs-ellipsis μὴ εἰς διακρίσεις διαλογισμῶν 1 Paul is leaving out some of the words that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the previous clause. Alternate translation: “not accepting that one for passing judgments on opinions” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) @@ -2383,10 +2383,10 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 14:5 m511 rc://*/ta/man/translate/figs-explicit ἕκαστος ἐν τῷ ἰδίῳ νοῒ, πληροφορείσθω 1 Paul implies that each person should be **convinced** about what he thinks honors the Lord. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Let each one be fully convinced in his own mind that what he does honors the Lord” (See: [[rc://*/ta/man/translate/figs-explicit]]) 14:5 y5ea rc://*/ta/man/translate/figs-activepassive ἕκαστος & πληροφορείσθω 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: “Let each one be completely certain” or “Let each one fully convince himself” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 14:6 pfn6 rc://*/ta/man/translate/figs-explicit ὁ φρονῶν τὴν ἡμέραν 1 **The one regarding** refers to the person in the previous verse who “judges day from day”. If it would be helpful in your language, you could state this explicitly. Alternate translation: “The one who regards one day as more important than another day” (See: [[rc://*/ta/man/translate/figs-explicit]]) -14:6 esu5 rc://*/ta/man/translate/figs-ellipsis ὁ ἐσθίων 1 Here, **the one who eats** refers to the person in [verse 3](../14/03.md) who eats all kinds of food. Paul is leaving out a word that this phrase would need in many languages to be complete. If it would be helpful in your language, you could supply this word from [verse 3](../14/03.md). Alternate translation: “the one eating every kind of food” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) +14:6 esu5 rc://*/ta/man/translate/figs-ellipsis ὁ ἐσθίων 1 Here, **the one who eats** refers to the person in [14:3](../14/03.md) who eats all kinds of food. Paul is leaving out a word that this phrase would need in many languages to be complete. If it would be helpful in your language, you could supply this word from [14:3](../14/03.md). Alternate translation: “the one eating every kind of food” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 14:6 f9tm rc://*/ta/man/translate/grammar-connect-logic-goal Κυρίῳ & Κυρίῳ & Κυρίῳ 1 In this verse the phrase **for the Lord** indicates the purpose for which these people act in these ways. They do so in order to benefit or honor the Lord. Use the most natural way in your language to express a purpose. Alternate translation: “for the purpose of honoring the Lord … for the purpose of honoring the Lord … for the purpose of honoring the Lord” (See: [[rc://*/ta/man/translate/grammar-connect-logic-goal]]) 14:6 ad27 rc://*/ta/man/translate/figs-metaphor εὐχαριστεῖ & τῷ Θεῷ & καὶ εὐχαριστεῖ τῷ Θεῷ 1 Here Paul speaks of expressing **thanks** as if words of gratitude were something that could be given to a person. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “he thanks God … he also thanks God” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -14:6 jh8j rc://*/ta/man/translate/figs-ellipsis καὶ ὁ μὴ ἐσθίων 1 Here, **the one who not eating** refers to the person in [verse 3](../14/03.md) who only eats vegetables. Paul is leaving out a word that this phrase would need in many languages to be complete. If it would be helpful in your language, you could supply this word from [verse 3](../14/03.md). Alternate translation: “the one who eats does not eat every kind of food” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) +14:6 jh8j rc://*/ta/man/translate/figs-ellipsis καὶ ὁ μὴ ἐσθίων 1 Here, **the one who not eating** refers to the person in [14:3](../14/03.md) who only eats vegetables. Paul is leaving out a word that this phrase would need in many languages to be complete. If it would be helpful in your language, you could supply this word from [14:3](../14/03.md). Alternate translation: “the one who eats does not eat every kind of food” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 14:7 t6q7 rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 **For** indicates that what follows this word explains what came before it. **For** here indicates that what follows is the reason why what Paul said in the previous clause is true. Use a natural way in your language for indicating a reason. Alternate translation: “This is due to the fact that” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 14:7 u9ar rc://*/ta/man/translate/figs-exclusive ἡμῶν 1 Here, **us** refers to Paul and his Christian readers, so **us** would be inclusive. Your language may require you to mark this form. (See: [[rc://*/ta/man/translate/figs-exclusive]]) 14:7 txm3 rc://*/ta/man/translate/figs-explicit ἑαυτῷ & ἑαυτῷ 1 Here, **for himself** means to do something only to benefit oneself. If it would be helpful in your language, you could state this explicitly. Alternate translation: “for the benefit of himself … for the benefit of himself” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -2418,16 +2418,16 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 14:13 epi0 rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 The word **Therefore** indicates that what follows is a logical conclusion. **Therefore** here indicates that what follows in this verse is the result of what Paul said in [verses 10–12](../14/10.md). Use a natural way in your language for indicating result. Alternate translation: “Because of these things” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 14:13 ia62 rc://*/ta/man/translate/figs-doublet τὸ μὴ τιθέναι πρόσκομμα τῷ ἀδελφῷ ἢ σκάνδαλον 1 Here, **stumbling block** and **trap** mean basically the same thing. They both refer to tempting someone to sin. Paul uses them to emphasize what he is saying. If your language does not use repetition to do this, you could use one phrase and provide emphasis in another way. Alternate translation: “not to do or say anything at all that might cause a brother to sin” (See: [[rc://*/ta/man/translate/figs-doublet]]) 14:13 fgg7 rc://*/ta/man/translate/figs-metaphor τὸ μὴ τιθέναι πρόσκομμα 1 See how you translated **stumbling block** in [11:9](../11/09.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) -14:13 cx4s rc://*/ta/man/translate/figs-gendernotations τῷ ἀδελφῷ 1 Here, **brother** refers to a fellow Christian. See how you translated this word in [verse 10](../14/10.md). (See: [[rc://*/ta/man/translate/figs-gendernotations]]) +14:13 cx4s rc://*/ta/man/translate/figs-gendernotations τῷ ἀδελφῷ 1 Here, **brother** refers to a fellow Christian. See how you translated this word in [14:10](../14/10.md). (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 14:14 t7gc rc://*/ta/man/translate/figs-doublet οἶδα καὶ πέπεισμαι ἐν Κυρίῳ Ἰησοῦ 1 Here, **know** and **am persuaded** mean very similar things. Paul uses them to emphasize what he is saying. If your language does not use repetition to do this, you could use one phrase and provide emphasis in another way. Alternate translation: “I am completely certain” (See: [[rc://*/ta/man/translate/figs-doublet]]) 14:14 qm09 rc://*/ta/man/translate/figs-explicit ἐν Κυρίῳ Ἰησοῦ 1 Here, **in** could indicate: (1) the means by which Paul was persuaded. Alternate translation: “by means of the Lord Jesus” (2) Paul being united with **Christ**. Alternate translation: “in union with the Lord Jesus” (See: [[rc://*/ta/man/translate/figs-explicit]]) 14:14 erfx rc://*/ta/man/translate/figs-explicit οὐδὲν κοινὸν & κοινὸν & κοινόν 1 The next verse indicates that here Paul is specifically referring to **unclean** foods, which were foods that Jews were forbidden to eat according to the law of Moses. If it would be helpful in your language, you could state this explicitly. Alternate translation: “no food is forbidden to be eaten … forbidden … it is forbidden food” (See: [[rc://*/ta/man/translate/figs-explicit]]) 14:14 fuk1 rc://*/ta/man/translate/figs-doublenegatives οὐδὲν κοινὸν δι’ ἑαυτοῦ 1 If your readers would misunderstand this double negative, you could translate it as a positive statement. Alternate translation: “everything by itself is clean” (See: [[rc://*/ta/man/translate/figs-doublenegatives]]) 14:14 mjc5 δι’ ἑαυτοῦ 1 Alternate translation: “by its nature” or “because of what it is” -14:15 vd20 rc://*/ta/man/translate/grammar-connect-logic-result εἰ γὰρ διὰ βρῶμα 1 **For** indicates that what follows this word explains what came before it. **For** here indicates that what follows is the reason why what Paul’s readers should obey the command he gave in [verse 13](../14/13.md). Use a natural way in your language for indicating a reason. Alternate translation: ““Do not place a stumbling block before your brother because, if on account of food,”” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) +14:15 vd20 rc://*/ta/man/translate/grammar-connect-logic-result εἰ γὰρ διὰ βρῶμα 1 **For** indicates that what follows this word explains what came before it. **For** here indicates that what follows is the reason why what Paul’s readers should obey the command he gave in [14:13](../14/13.md). Use a natural way in your language for indicating a reason. Alternate translation: ““Do not place a stumbling block before your brother because, if on account of food,”” (See: [[rc://*/ta/man/translate/grammar-connect-logic-result]]) 14:15 iw7w rc://*/ta/man/translate/figs-explicit διὰ βρῶμα 1 This phrase refers to a Christian eating food that another Christians thinks is unclean, as mentioned in the previous verse and [verses 2–6](../14/02.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “over the matter of food” or “because of what you eat” (See: [[rc://*/ta/man/translate/figs-explicit]]) 14:15 tfix rc://*/ta/man/translate/figs-youcrowd σου & περιπατεῖς & σου 1 Even though Paul is writing to a group of people, **your** and **you** here are singular. If the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural form of "you" in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]]) -14:15 ln42 rc://*/ta/man/translate/figs-gendernotations ὁ ἀδελφός 1 Here, **brother** refers to a fellow Christian. See how you translated this word in [verse 10](../14/10.md). (See: [[rc://*/ta/man/translate/figs-gendernotations]]) +14:15 ln42 rc://*/ta/man/translate/figs-gendernotations ὁ ἀδελφός 1 Here, **brother** refers to a fellow Christian. See how you translated this word in [14:10](../14/10.md). (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 14:15 a4kj rc://*/ta/man/translate/figs-metaphor λυπεῖται 1 Here, **hurt** refers to experiencing emotional or spiritual offense or suffering. It does not refer to being physically injured. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “is offended” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 14:15 bj8v rc://*/ta/man/translate/figs-metaphor οὐκέτι κατὰ ἀγάπην περιπατεῖς 1 Here Paul uses **walking** to refer to how people behave or live their lives. If it would be helpful in your language, you could express the meaning plainly. See similar uses of “walk” in [6:4](../06/04.md), [8:4](../08/04.md), and [13:13](../13/13.md). Alternate translation: “you are no longer behaving according to love” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 14:15 n099 rc://*/ta/man/translate/figs-explicit μὴ τῷ βρώματί σου ἐκεῖνον ἀπόλλυε, ὑπὲρ οὗ Χριστὸς ἀπέθανεν 1 Paul uses **destroy** here to refer to causing someone to stop trusting in Jesus, which will result in that person experiencing punishment forever in hell. See how you translated “destruction” in [9:22](../09/22.md). Alternate translation: “Do not cause that one from whom Christ died to stop trusting in Jesus and experience eternal destruction” (See: [[rc://*/ta/man/translate/figs-explicit]]) @@ -2450,18 +2450,18 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 14:19 sfpg rc://*/ta/man/translate/figs-possession τὰ τῆς εἰρήνης & καὶ τὰ τῆς οἰκοδομῆς 1 Paul is using the possessive form to describe **things** that result in the **peace** and **the building up** of other Christians. If it would be helpful in your language, you could use a different expression. Alternate translation: “the things that result in peace and the things that result in building up” (See: [[rc://*/ta/man/translate/figs-possession]]) 14:19 i3rv rc://*/ta/man/translate/figs-metaphor τὰ τῆς οἰκοδομῆς τῆς εἰς ἀλλήλους 1 Here, Paul speaks of helping other Christians become more spiritually mature as if one were **building up** a building. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the things that help one another grow spiritually mature” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 14:20 p65h rc://*/ta/man/translate/figs-explicit μὴ & κατάλυε τὸ ἔργον τοῦ Θεοῦ 1 Here, **tear down** refers to undoing **the work** God has done. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Do not undo the work of God” (See: [[rc://*/ta/man/translate/figs-explicit]]) -14:20 zbd1 rc://*/ta/man/translate/figs-explicit ἕνεκεν βρώματος 1 This phrase refers to a Christian eating food that another Christian thinks is unclean, as mentioned in [verses 2–6](../14/02.md), [13–17](../14/13.md). See how you translated the similar phrase in [verse 15](../14/15.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) +14:20 zbd1 rc://*/ta/man/translate/figs-explicit ἕνεκεν βρώματος 1 This phrase refers to a Christian eating food that another Christian thinks is unclean, as mentioned in [verses 2–6](../14/02.md), [13–17](../14/13.md). See how you translated the similar phrase in [14:15](../14/15.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 14:20 r7u3 rc://*/ta/man/translate/figs-explicit πάντα μὲν καθαρά 1 Here, **things** refers to food and **clean** refers to something that God has permitted. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “All foods are indeed permitted by God to be eaten” (See: [[rc://*/ta/man/translate/figs-explicit]]) 14:20 l75q rc://*/ta/man/translate/writing-pronouns κακὸν 1 Here, **it** refers to the act of eating a food that someone believes God has not permitted. If it would be helpful in your language, you could state this explicitly. Alternate translation: “eating those things is evil” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 14:20 dk72 rc://*/ta/man/translate/figs-explicit τῷ ἀνθρώπῳ τῷ διὰ προσκόμματος ἐσθίοντι 1 Here, **eats with a stumbling block** refers to tempting another believer to sin by eating food that the other believer thinks is sinful to eat. If it would be helpful in your language, you could state this explicitly. Alternate translation: “for the man to eat what causes another believer to stumble” (See: [[rc://*/ta/man/translate/figs-explicit]]) 14:20 fz0m rc://*/ta/man/translate/figs-metaphor προσκόμματος 1 See how you translated **stumbling block** in [11:9](../11/09.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 14:21 mrr4 rc://*/ta/man/translate/figs-ellipsis μηδὲ 2 Paul is leaving out a word that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply the word from the context. Alternate translation: “and it is good not” (See: [[rc://*/ta/man/translate/figs-ellipsis]]) 14:21 e1du rc://*/ta/man/translate/figs-youcrowd σου 1 Even though Paul is writing to a group of people, **your** here is singular. If the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural form of you in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]]) -14:21 iq9g rc://*/ta/man/translate/figs-gendernotations ὁ ἀδελφός 1 Here, **brother** refers to a fellow Christian. See how you translated this word in [verse 10](../14/10.md). (See: [[rc://*/ta/man/translate/figs-gendernotations]]) +14:21 iq9g rc://*/ta/man/translate/figs-gendernotations ὁ ἀδελφός 1 Here, **brother** refers to a fellow Christian. See how you translated this word in [14:10](../14/10.md). (See: [[rc://*/ta/man/translate/figs-gendernotations]]) 14:21 m5nb rc://*/ta/man/translate/figs-metaphor προσκόπτει 1 Here, **stumbles** refers to another believer succombing to the temptation to sin. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “sins” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 14:21 k1bn rc://*/ta/man/translate/translate-textvariants ἢ σκανδαλίζεται, ἢ ἀσθενεῖ 1 These words are found in some traditional versions of the Bible, but they are not found in the most accurate ancient manuscripts of the Bible. ULT and UST indicate this by putting these words in brackets. If a translation of the Bible already exists in your area, you could consider including this verse if that translation does. If there is not already a Bible translation in your area, we recommend that you indicate in some way that this verse may not be original, such as by putting it in brackets or in a footnote. (See: [[rc://*/ta/man/translate/translate-textvariants]]) 14:21 o6kn rc://*/ta/man/translate/figs-activepassive σκανδαλίζεται, ἢ ἀσθενεῖ 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: “that offends him or makes him weak” (See: [[rc://*/ta/man/translate/figs-activepassive]]) -14:21 mnon rc://*/ta/man/translate/figs-metaphor ἀσθενεῖ 1 Here, **weak** refers to being spiritually immature. See how you translated “weak in the faith” in [verse 1](../14/01.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) +14:21 mnon rc://*/ta/man/translate/figs-metaphor ἀσθενεῖ 1 Here, **weak** refers to being spiritually immature. See how you translated “weak in the faith” in [14:1](../14/01.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 14:22 u1cf rc://*/ta/man/translate/figs-abstractnouns σὺ πίστιν ἣν ἔχεις 1 If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Alternate translation: “The things that you yourself believe” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 14:22 hjk9 rc://*/ta/man/translate/figs-explicit σὺ πίστιν ἣν ἔχεις 1 Here, **faith** refers to what Christians believe that God permits them to do, as mentioned in [verses 1–6](../14/01.md). If it might be helpful in your language, you could state this explicitly. Alternate translation: “The beliefs that your yourself have about what God permits you do to” (See: [[rc://*/ta/man/translate/figs-explicit]]) 14:22 b3hi rc://*/ta/man/translate/figs-youcrowd σὺ & ἔχεις & σεαυτὸν 1 Even though Paul is writing to a group of people, **you** and **yourself** here are singular. If the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural form of you in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]]) @@ -2480,7 +2480,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 14:23 z696 rc://*/ta/man/translate/figs-abstractnouns πίστεως & πίστεως 1 See how you translated the abstract noun **faith** in the previous verse. (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 14:23 u80o rc://*/ta/man/translate/figs-explicit πᾶν 1 Here, **all** refers to anything that a person does. If it would be helpful in your language, you could state this explicitly. Alternate translation: “all that a person does” (See: [[rc://*/ta/man/translate/figs-explicit]]) 14:23 u9p2 rc://*/ta/man/translate/figs-abstractnouns ἁμαρτία 1 See how you translated the abstract noun **sin** in [6:1](../06/01.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) -15:intro ae9u 0 # Romans 15 General Notes\n\n## Structure and Formatting\n\n7. Instructions for living as Christians (12:1–15:13)\n * How to act toward God (12:1–2)\n * How to serve the church (12:3–8)\n * How to act toward other Christians (12:9–13)\n * How to act toward unbelievers (12:14–21)\n * How to act toward government (13:1–7)\n * How to act toward other people (13:8–10)\n * Act as if the end is near (13:11–14)\n * Do not judge other Christians (14:1–12)\n * Do not tempt other Christians to sin (14:13–23)\n * Be united with other Christians (15:1–13)\n8. Conclusion (15:14–16:27)\n * Paul describes his mission (15:14–21)\n * Paul’s travel plans (15:22–33)\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 [verses 9–11](../15/09.md) and [21](../15/21.md) of this chapter, which are words from the Old Testament.\n\nSome translations set prose quotations from the Old Testament farther to the right on the page to make it easier to read. The ULT does this with the quoted words in [verse 12](../15/12.md).\n\n## Important Figures of Speech in this Chapter\n\n### Able and unable\n\nIn [verses 1–6](../15/01.md) Paul concludes his teaching from Chapter 14 about how Christians with different degrees of spiritual maturity should act toward each other. He refers to some Christians as those who are “weak in faith” ([14:1](../14/01.md)) or “unable” ([15:1](../15/01.md)). These phrases describe Christians who have immature faith and feel guilty about doing certain things that God did not forbid. By contrast, he refers to spiritually mature Christians as those who are “able” ([15:1](../15/01.md)). Paul teaches that those who are strong in faith need to help those who are weak in faith and neither should judge the other. (See: [[rc://*/tw/dict/bible/kt/faith]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Forms of ‘You’\n\nIn this chapter, with three exceptions, the words “you” and “your” are plural and refer to Paul’s Christian readers, whom he calls “brothers” in [verses 14](../15/14.md) and [30](../15/30.md). Notes will discuss the use of singular forms of “you” and “your” in [verses 3](../15/03.md) and [9](../15/09.md). (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### Inclusive language\n\nIn this chapter the pronouns “we,” “us,” “our,” and “ourselves” refer inclusively to Paul’s Christian readers. Paul calls these people “brothers” in [verses 14](../15/14.md) and [30](../15/30.md). Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]]) +15:intro ae9u 0 # Romans 15 General Notes\n\n## Structure and Formatting\n\n7. Instructions for living as Christians (12:1–15:13)\n * How to act toward God (12:1–2)\n * How to serve the church (12:3–8)\n * How to act toward other Christians (12:9–13)\n * How to act toward unbelievers (12:14–21)\n * How to act toward government (13:1–7)\n * How to act toward other people (13:8–10)\n * Act as if the end is near (13:11–14)\n * Do not judge other Christians (14:1–12)\n * Do not tempt other Christians to sin (14:13–23)\n * Be united with other Christians (15:1–13)\n8. Conclusion (15:14–16:27)\n * Paul describes his mission (15:14–21)\n * Paul’s travel plans (15:22–33)\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 [verses 9–11](../15/09.md) and [21](../15/21.md) of this chapter, which are words from the Old Testament.\n\nSome translations set prose quotations from the Old Testament farther to the right on the page to make it easier to read. The ULT does this with the quoted words in [15:12](../15/12.md).\n\n## Important Figures of Speech in this Chapter\n\n### Able and unable\n\nIn [verses 1–6](../15/01.md) Paul concludes his teaching from Chapter 14 about how Christians with different degrees of spiritual maturity should act toward each other. He refers to some Christians as those who are “weak in faith” ([14:1](../14/01.md)) or “unable” ([15:1](../15/01.md)). These phrases describe Christians who have immature faith and feel guilty about doing certain things that God did not forbid. By contrast, he refers to spiritually mature Christians as those who are “able” ([15:1](../15/01.md)). Paul teaches that those who are strong in faith need to help those who are weak in faith and neither should judge the other. (See: [[rc://*/tw/dict/bible/kt/faith]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Forms of ‘You’\n\nIn this chapter, with three exceptions, the words “you” and “your” are plural and refer to Paul’s Christian readers, whom he calls “brothers” in [verses 14](../15/14.md) and [30](../15/30.md). Notes will discuss the use of singular forms of “you” and “your” in [verses 3](../15/03.md) and [9](../15/09.md). (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### Inclusive language\n\nIn this chapter the pronouns “we,” “us,” “our,” and “ourselves” refer inclusively to Paul’s Christian readers. Paul calls these people “brothers” in [verses 14](../15/14.md) and [30](../15/30.md). Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]]) 15:1 u19s rc://*/ta/man/translate/figs-exclusive ἡμεῖς & ἑαυτοῖς 1 Here and throughout this chapter the pronouns **we** and **ourselves** refer inclusively to all believers in Christ. Your language may require you to mark these forms. (See: [[rc://*/ta/man/translate/figs-exclusive]]) 15:1 u73x rc://*/ta/man/translate/figs-explicit ἡμεῖς, οἱ δυνατοὶ 1 Here, **we, being able** refers to Paul and other people who have mature faith. See the discussion about this in the General Notes for this chapter. If it would be helpful in your language, you could state this explicitly. Alternate translation: “we, having mature faith” or “we, being spiritually strong” (See: [[rc://*/ta/man/translate/figs-explicit]]) 15:1 h18p rc://*/ta/man/translate/figs-metaphor τὰ ἀσθενήματα & βαστάζειν 1 Paul speaks of **weaknesses** as if they were objects that a person could **bear**. He means that mature Christians should patiently help spiritually weak Christians. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “help overcome the weaknesses” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -2619,7 +2619,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 15:28 jj6t rc://*/ta/man/translate/writing-pronouns τοῦτο 1 Here, **this** refers to Paul traveling to Jerusalem. If it would be helpful in your language, you could state this explicitly. Alternate translation: “this trip to Jerusalem” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 15:28 zz8u rc://*/ta/man/translate/figs-metaphor σφραγισάμενος αὐτοῖς τὸν καρπὸν τοῦτον 1 Paul speaks of the money he is taking to Jerusalem as if it were**fruit**, and he speaks of his delivery of the money as if he were sealing it for the poor believers in Jerusalem. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “having safely delivered this offering to them” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 15:28 gz16 rc://*/ta/man/translate/figs-metonymy δι’ ὑμῶν 1 Paul uses **you** here to refer to the place where those people lived, which is Rome. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “through the area where you live” or “through where you are in Rome” (See: [[rc://*/ta/man/translate/figs-metonymy]]) -15:28 ywlm rc://*/ta/man/translate/translate-names Σπανίαν 1 See how you translated **Spain** in [verse 24](../15/24.md). (See: [[rc://*/ta/man/translate/translate-names]]) +15:28 ywlm rc://*/ta/man/translate/translate-names Σπανίαν 1 See how you translated **Spain** in [15:24](../15/24.md). (See: [[rc://*/ta/man/translate/translate-names]]) 15:29 wod6 rc://*/ta/man/translate/figs-explicit ἐν πληρώματι εὐλογίας Χριστοῦ, ἐλεύσομαι 1 This could mean: (1) Paul and the believers in Rome will experience Christ’s blessing. Alternate translation: “I will come and we will experience the fullness of the blessing of Christ” (2) Paul will bring Christ’s blessing to the believers in Rome. Alternate translation: “I will bring the fullness of the blessing of Christ” (See: [[rc://*/ta/man/translate/figs-explicit]]) 15:29 ylq8 rc://*/ta/man/translate/figs-abstractnouns ἐν πληρώματι εὐλογίας Χριστοῦ 1 If your language does not use abstract nouns for the ideas of **fullness** and **blessing**, you could express the same ideas in another way. Alternate translation: “in the full experience of how Christ blesses” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 15:29 st5e rc://*/ta/man/translate/figs-metaphor ἐν πληρώματι εὐλογίας Χριστοῦ 1 Here Paul speaks of abundantly experiencing **the blessing of Christ** as if it were something that a person could receive in a full amount. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “in the abundant experience of the blessing of Christ” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -2632,7 +2632,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 15:31 u7st rc://*/ta/man/translate/figs-activepassive ῥυσθῶ ἀπὸ τῶν ἀπειθούντων 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: “God might deliver me from the disobedient ones” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 15:31 gq4x rc://*/ta/man/translate/figs-explicit τῶν ἀπειθούντων 1 Here, **the disobedient ones** refers to the Jews **in Judea** who disobeyed God by refusing to believe in Jesus. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the unbelieving Jews” or “those Jews who do not trust in Jesus” (See: [[rc://*/ta/man/translate/figs-explicit]]) 15:31 nw5h rc://*/ta/man/translate/figs-euphemism διακονία μου 1 Here, **my service** refers to the money that Paul was going to bring to the poor believers in Jerusalem from the believers in Macedonia and Achaia. This is a polite way of referring to bringing money. If it would be helpful in your language, you could use a different polite way of referring to this or you could state this plainly. Alternate translation: “the money I bring” (See: [[rc://*/ta/man/translate/figs-euphemism]]) -15:31 li3i rc://*/ta/man/translate/figs-metonymy εἰς Ἰερουσαλὴμ 1 Here, **for Jerusalem** means “for the poor of the saints in Jerusalem,” as mentioned in [verse 26](../15/26.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “for the poor saints in Jerusalem” (See: [[rc://*/ta/man/translate/figs-metonymy]]) +15:31 li3i rc://*/ta/man/translate/figs-metonymy εἰς Ἰερουσαλὴμ 1 Here, **for Jerusalem** means “for the poor of the saints in Jerusalem,” as mentioned in [15:26](../15/26.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “for the poor saints in Jerusalem” (See: [[rc://*/ta/man/translate/figs-metonymy]]) 15:32 fe4d rc://*/ta/man/translate/grammar-connect-words-phrases ἵνα 1 See how you translated **so that** in the previous verse. (See: [[rc://*/ta/man/translate/grammar-connect-words-phrases]]) 15:32 erby rc://*/ta/man/translate/figs-abstractnouns ἐν χαρᾷ 1 If your language does not use an abstract noun for the idea of **joy**, you could express the same idea in another way. Alternate translation: “while being joyful” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 15:32 ekou rc://*/ta/man/translate/figs-abstractnouns θελήματος Θεοῦ 1 See how you translated this phrase in [1:10](../01/10.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -2640,7 +2640,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 15:33 s947 rc://*/ta/man/translate/figs-possession ὁ & Θεὸς τῆς εἰρήνης 1 Paul is using the possessive form to describe **God** who gives **peace**. If it would be helpful in your language, you could use a different expression. Alternate translation: “the God who gives peace” (See: [[rc://*/ta/man/translate/figs-possession]]) 15:33 ubtx rc://*/ta/man/translate/figs-abstractnouns τῆς εἰρήνης 1 See how you translated **peace** in [1:7](../01/07.md). (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 16:intro qy96 0 # Romans 16 General Notes\n\n## Structure and Formatting\n\n8. Conclusion (15:14–16:27)\n * Paul describes his mission (15:14–21)\n * Paul’s travel plans (15:22–33)\n * Paul commends Phoebe (16:1–2)\n * Paul greets Christians in Rome (16:3–16)\n * Paul warns against false teachers (16:17–20)\n * Paul greets more Christians in Rome (16:21–24)\n * Doxology (16:25–27)\n\n## Special Concepts in this Chapter\n\n### Letter writing and sending\n\nIn this culture, someone who wanted to send a letter often spoke what they wanted to say, and a scribe would write it down for them. Then, they would send the letter with a messenger, who would read the letter to the person or people to whom it was addressed. In this chapter, Tertius mentions that he is the scribe writing the letter for Paul ([16:22](../16/22.md)). Paul begins this chapter by recommending Phoebe to the believers in Rome who receive this letter. This could indicate that Phoebe was the messenger who delivered the letter to them.\n\n### Greetings\n\nIn this culture, it was common for those who sent letters to include greetings to and from others in their letters. In this way, many people could greet each other but only send one letter. In [verses 3–16](../16/03.md) and [21–23](../16/21.md) Paul includes greetings to and from people whom he and the Romans knew. Express these greetings in a natural form in your language. -16:1 sg6a rc://*/ta/man/translate/writing-pronouns συνίστημι 1 The pronoun **I** here and throughout this chapter refers to Paul, except for [verse 22](../16/22.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “I, Paul, commend” (See: [[rc://*/ta/man/translate/writing-pronouns]]) +16:1 sg6a rc://*/ta/man/translate/writing-pronouns συνίστημι 1 The pronoun **I** here and throughout this chapter refers to Paul, except for [16:22](../16/22.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “I, Paul, commend” (See: [[rc://*/ta/man/translate/writing-pronouns]]) 16:1 sry4 rc://*/ta/man/translate/translate-names Φοίβην 1 The word **Phoebe** is the name of a woman. (See: [[rc://*/ta/man/translate/translate-names]]) 16:1 q86q rc://*/ta/man/translate/figs-exclusive ἡμῶν 1 In this verse and throughout this chapter **our** refers to Paul and his Christian readers, so **our** would be inclusive. Your language may require you to mark this form. (See: [[rc://*/ta/man/translate/figs-exclusive]]) 16:1 b81z rc://*/ta/man/translate/figs-metaphor τὴν ἀδελφὴν 1 Paul speaks of **Phoebe** as if she were the physical **sister** of him and his Christian readers. He means she has a brother-sister relationship with all Christians because she trusts in Jesus. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “our spiritual sister” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -2660,9 +2660,9 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 16:4 ilnn rc://*/ta/man/translate/figs-distinguish οἵτινες ὑπὲρ τῆς ψυχῆς μου, τὸν ἑαυτῶν τράχηλον ὑπέθηκαν, οἷς οὐκ ἐγὼ μόνος εὐχαριστῶ, ἀλλὰ καὶ πᾶσαι αἱ ἐκκλησίαι τῶν ἐθνῶν 1 This verse interrupts the main part of the sentence in [verses 3–5](../16/03.md) in order to give further information about Prisca and Aquila. If it would be clearer in your language, you could translate this verse as its own sentence and repeat the main verb of the previous verse in the next verse, as in the UST. (See: [[rc://*/ta/man/translate/figs-distinguish]]) 16:4 fye8 rc://*/ta/man/translate/figs-idiom τὸν ἑαυτῶν τράχηλον ὑπέθηκαν 1 This phrase refers to doing something that would put someone in danger of being executed. Romans often executed people by chopping their heads off at the neck with an axe. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “risked having their heads chopped off by the Roman authorities” (See: [[rc://*/ta/man/translate/figs-idiom]]) 16:4 xmf8 rc://*/ta/man/translate/figs-metaphor ἐγὼ & εὐχαριστῶ 1 Here Paul speaks of expressing **thanks** as if they were something that he could **give** to someone. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “I am thankful” (See: [[rc://*/ta/man/translate/figs-metaphor]]) -16:5 i32d rc://*/ta/man/translate/figs-infostructure καὶ τὴν κατ’ οἶκον αὐτῶν ἐκκλησίαν 1 This clause continues the sentence that Paul began in [verse 3](../16/03.md) and interrupted in the previous verse. If you made the previous verse into its own sentence, then here you will need to add the main verb from [verse 3](../16/03.md). Alternate translation: “and greet the church based in their house” (See: [[rc://*/ta/man/translate/figs-infostructure]]) +16:5 i32d rc://*/ta/man/translate/figs-infostructure καὶ τὴν κατ’ οἶκον αὐτῶν ἐκκλησίαν 1 This clause continues the sentence that Paul began in [16:3](../16/03.md) and interrupted in the previous verse. If you made the previous verse into its own sentence, then here you will need to add the main verb from [16:3](../16/03.md). Alternate translation: “and greet the church based in their house” (See: [[rc://*/ta/man/translate/figs-infostructure]]) 16:5 d6i0 rc://*/ta/man/translate/writing-pronouns οἶκον αὐτῶν 1 The pronoun **their** here refers to Prisca and Aquila. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the house of Prisca and Aquila” (See: [[rc://*/ta/man/translate/writing-pronouns]]) -16:5 qqdg rc://*/ta/man/translate/figs-imperative ἀσπάσασθε 1 See how you translated **Greet** in [verse 3](../16/03.md). (See: [[rc://*/ta/man/translate/figs-imperative]]) +16:5 qqdg rc://*/ta/man/translate/figs-imperative ἀσπάσασθε 1 See how you translated **Greet** in [16:3](../16/03.md). (See: [[rc://*/ta/man/translate/figs-imperative]]) 16:5 bn9z rc://*/ta/man/translate/translate-names Ἐπαίνετον 1 The word **Epaenetus** is the name of a man. (See: [[rc://*/ta/man/translate/translate-names]]) 16:5 d1f1 rc://*/ta/man/translate/figs-metaphor ἀπαρχὴ τῆς Ἀσίας εἰς Χριστόν 1 Paul speaks of **Epaenetus** as if he were **fruit** that he had harvested. He means that **Epaenetus** was the first person in **Asia** who believed in **Christ** as a result of Paul’s preaching. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the first person in Asia to believe in Jesus” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 16:6 ew2z rc://*/ta/man/translate/translate-names Μαρίαν 1 The word **Mary** is the name of a woman. Several women in the Bible are named **Mary** because it was a common Jewish name. (See: [[rc://*/ta/man/translate/translate-names]]) @@ -2673,16 +2673,16 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 16:7 nvw5 rc://*/ta/man/translate/figs-distinguish οἳ 1 Here, **who** indicates that what follows is further information about **Andronicus and Junias**. It is not information about **the apostles**. If it would be helpful in your language, you could state this explicitly. Alternate translation (as a new sentence): “These two people” (See: [[rc://*/ta/man/translate/figs-distinguish]]) 16:7 ylvm rc://*/ta/man/translate/figs-metaphor ἐν Χριστῷ 1 Here, **in Christ** refers to being united with Christ. See how you translated the same use of this phrase in [3:24](../03/24.md). (See: [[rc://*/ta/man/translate/figs-metaphor]]) 16:8 h976 rc://*/ta/man/translate/translate-names Ἀμπλιᾶτον 1 The word **Ampliatus** is the name of a man. (See: [[rc://*/ta/man/translate/translate-names]]) -16:8 alh2 rc://*/ta/man/translate/figs-explicit ἐν Κυρίῳ 1 See how you translated the same use of this phrase in [verse 2](../16/02.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) +16:8 alh2 rc://*/ta/man/translate/figs-explicit ἐν Κυρίῳ 1 See how you translated the same use of this phrase in [16:2](../16/02.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 16:9 bd5l rc://*/ta/man/translate/translate-names Οὐρβανὸν & Στάχυν 1 The words **Urbanus** and **Stachys** are names of men. (See: [[rc://*/ta/man/translate/translate-names]]) -16:9 if0q rc://*/ta/man/translate/figs-explicit τὸν συνεργὸν ἡμῶν ἐν Χριστῷ 1 See how you translated a similar phrase in [verse 3](../16/03.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) +16:9 if0q rc://*/ta/man/translate/figs-explicit τὸν συνεργὸν ἡμῶν ἐν Χριστῷ 1 See how you translated a similar phrase in [16:3](../16/03.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 16:10 k55t rc://*/ta/man/translate/translate-names Ἀπελλῆν & Ἀριστοβούλου 1 The words **Apelles** and **Aristobulus** are names of men. (See: [[rc://*/ta/man/translate/translate-names]]) 16:10 q96n rc://*/ta/man/translate/figs-activepassive τὸν δόκιμον ἐν Χριστῷ 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: “whom Christ has approved” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 16:11 gt6r rc://*/ta/man/translate/translate-names Ἡρῳδίωνα & Ναρκίσσου 1 The words **Herodion** and **Narcissus** are names of men. (See: [[rc://*/ta/man/translate/translate-names]]) -16:11 iifk rc://*/ta/man/translate/figs-explicit τὸν συγγενῆ 1 See how you translated “kinsmen” in [verse 7](../16/07.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) -16:11 ket9 rc://*/ta/man/translate/figs-metaphor ἐν Κυρίῳ 1 Here, **in the Lord** refers to being united to Christ and has the same meaning as “in Christ” in [verse 7](../16/07.md) and [3:24](../03/24.md). If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “united to the Lord Jesus” (See: [[rc://*/ta/man/translate/figs-metaphor]]) +16:11 iifk rc://*/ta/man/translate/figs-explicit τὸν συγγενῆ 1 See how you translated “kinsmen” in [16:7](../16/07.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) +16:11 ket9 rc://*/ta/man/translate/figs-metaphor ἐν Κυρίῳ 1 Here, **in the Lord** refers to being united to Christ and has the same meaning as “in Christ” in [16:7](../16/07.md) and [3:24](../03/24.md). If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “united to the Lord Jesus” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 16:12 sq9n rc://*/ta/man/translate/translate-names Τρύφαιναν & Τρυφῶσαν & Περσίδα 1 The words **Tryphaena**, **Tryphosa**, and **Persis** are names of women. (See: [[rc://*/ta/man/translate/translate-names]]) -16:12 vkh4 rc://*/ta/man/translate/figs-explicit ἐν Κυρίῳ -1 See how you translated a similar use of **in the Lord** in [verse 3](../16/03.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) +16:12 vkh4 rc://*/ta/man/translate/figs-explicit ἐν Κυρίῳ -1 See how you translated a similar use of **in the Lord** in [16:3](../16/03.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 16:13 zmf4 rc://*/ta/man/translate/translate-names Ῥοῦφον 1 The word **Rufus** is the name of a man. See how this name is translated in [Mark 15:21](../mrk/15/21.md). (See: [[rc://*/ta/man/translate/translate-names]]) 16:13 zy3x rc://*/ta/man/translate/figs-activepassive τὸν ἐκλεκτὸν ἐν Κυρίῳ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the one whom God has elected” (See: [[rc://*/ta/man/translate/figs-activepassive]]) 16:13 hqf6 rc://*/ta/man/translate/figs-metaphor τὴν μητέρα αὐτοῦ καὶ ἐμοῦ 1 Paul speaks of the **mother** of **Rufus** as if she were his own **mother**. He means that she treated him as if he were her own child. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “his mother, whom I also think of as my mother” (See: [[rc://*/ta/man/translate/figs-metaphor]]) @@ -2692,7 +2692,7 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 16:15 ye9j rc://*/ta/man/translate/translate-names Φιλόλογον & Νηρέα & Ὀλυμπᾶν 1 The words **Philologus**, **Nereus**, and **Olympas** are names of men. (See: [[rc://*/ta/man/translate/translate-names]]) 16:15 n2rx rc://*/ta/man/translate/translate-names Ἰουλίαν 1 The word **Julia** is the name of a woman. She was probably the wife of **Philologus**. (See: [[rc://*/ta/man/translate/translate-names]]) 16:15 j4uu rc://*/ta/man/translate/figs-explicit τοὺς σὺν αὐτοῖς πάντας ἁγίους 1 See how you translated **with them** in the previous verse. (See: [[rc://*/ta/man/translate/figs-explicit]]) -16:16 nxka rc://*/ta/man/translate/figs-imperative ἀσπάσασθε 1 See how you translated **Greet** in [verse 3](../16/03.md). (See: [[rc://*/ta/man/translate/figs-imperative]]) +16:16 nxka rc://*/ta/man/translate/figs-imperative ἀσπάσασθε 1 See how you translated **Greet** in [16:3](../16/03.md). (See: [[rc://*/ta/man/translate/figs-imperative]]) 16:16 g2z1 rc://*/ta/man/translate/translate-unknown φιλήματι ἁγίῳ 1 Here, **a holy kiss** describes a **kiss** that believers would give to other believers (that is why it is **holy**). In Paul’s culture, this was an appropriate way to greet someone with whom one was very close, such as a family member or a good friend. You could use a greeting that is used by close friends or family members and clarify that here it is used in a **holy** or Christian way. Alternate translation: “with a Christian hug” or “in warm way that is appropriate for fellow believers” (See: [[rc://*/ta/man/translate/translate-unknown]]) 16:16 t1q4 rc://*/ta/man/translate/figs-hyperbole ἀσπάζονται ὑμᾶς αἱ ἐκκλησίαι πᾶσαι τοῦ Χριστοῦ 1 **All** here could refer to: (1) all the **churches** that were in the area where Paul was working when he wrote this letter. Alternate translation: “All the churches of Christ in this region” (2) all the **churches** that Paul had authority over or represented. Alternate translation: “All the churches of Christ that I represent” (See: [[rc://*/ta/man/translate/figs-hyperbole]]) 16:17 wx6r rc://*/ta/man/translate/figs-gendernotations ἀδελφοί 1 See how you translated this word in [1:13](../01/13.md). (See: [[rc://*/ta/man/translate/figs-gendernotations]]) @@ -2717,20 +2717,20 @@ front:intro gtn1 0 # Introduction to Romans\n\n## Part 1: General Introductio 16:20 qpr7 rc://*/ta/man/translate/figs-abstractnouns ἐν τάχει. ἡ χάρις τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ, μεθ’ ὑμῶν 1 If your language does not use abstract nouns for the ideas of **haste** and **grace**, you could express the same ideas in another way. Alternate translation: “hastily. May the Lord Jesus Christ act graciously toward you” (See: [[rc://*/ta/man/translate/figs-abstractnouns]]) 16:20 btor ἐν τάχει 1 The phrase translated as **with haste** can also refer to something happening after a short time period. Alternate translation: “in a short time” or “soon” 16:20 oo2r rc://*/ta/man/translate/translate-blessing ἡ χάρις τοῦ Κυρίου ἡμῶν, Ἰησοῦ Χριστοῦ, μεθ’ ὑμῶν 1 As was customary in his culture, Paul closes his letter with a blessing for the Roman believers. Use a form that people would recognize as a blessing in your language. Alternate translation: “May you experience kindness from our Lord Jesus Christ” or “I pray that you will have grace from our Lord Jesus Christ” (See: [[rc://*/ta/man/translate/translate-blessing]]) -16:21 z4g3 rc://*/ta/man/translate/figs-explicit ὁ συνεργός μου 1 See how you translated the similar phrase in [verse 3](../16/03.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) +16:21 z4g3 rc://*/ta/man/translate/figs-explicit ὁ συνεργός μου 1 See how you translated the similar phrase in [16:3](../16/03.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 16:21 ku15 rc://*/ta/man/translate/translate-names Λούκιος & Ἰάσων & Σωσίπατρος 1 The words **Lucius**, **Jason**, and **Sosipater** are names of men. (See: [[rc://*/ta/man/translate/translate-names]]) -16:21 km7u rc://*/ta/man/translate/figs-explicit οἱ συγγενεῖς μου 1 See how you translated this phrase in [verse 7](../16/07.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) +16:21 km7u rc://*/ta/man/translate/figs-explicit οἱ συγγενεῖς μου 1 See how you translated this phrase in [16:7](../16/07.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 16:21 wvzj ἀσπάζεται ὑμᾶς 1 As was customary in this culture, Paul concludes the letter by extending greetings from people who are with him and who know the people to whom he is writing. Your language may have a particular way of sharing greetings in a letter. If so, you can use that form here. Alternate translation: “send you their greetings” or “ask to be remembered to you” 16:22 pijj rc://*/ta/man/translate/figs-explicit ἐγὼ, Τέρτιος, ὁ γράψας τὴν ἐπιστολὴν 1 This clause means that **Tertius** wrote down the words that Paul told him to write in this letter. In ancient times it was common for people to use scribes to physically write dictated letters for them. See the discussion of this in the General Notes for this chapter. Alternate translation: “I, Tertius, am the person who wrote down what Paul told me to write in this epistle” (See: [[rc://*/ta/man/translate/figs-explicit]]) 16:22 g8li rc://*/ta/man/translate/figs-123person ἀσπάζομαι ὑμᾶς ἐγὼ, Τέρτιος, ὁ γράψας τὴν ἐπιστολὴν, ἐν Κυρίῳ 1 **I** here refers to **Tertius**, who writes this verse. Unlike elsewhere in this letter, it does not refer to Paul. If it would be helpful in your language, you could use the third person in this verse. Alternate translation: “Tertius, who wrote this epistle, greets you in the Lord” (See: [[rc://*/ta/man/translate/figs-123person]]) 16:22 xu3q rc://*/ta/man/translate/translate-names Τέρτιος 1 The word **Tertius** is the name of a man. (See: [[rc://*/ta/man/translate/translate-names]]) -16:22 nx4g rc://*/ta/man/translate/figs-explicit ἐν Κυρίῳ 1 See how you translated the similar use of **in the Lord** in [verse 2](../16/02.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) +16:22 nx4g rc://*/ta/man/translate/figs-explicit ἐν Κυρίῳ 1 See how you translated the similar use of **in the Lord** in [16:2](../16/02.md). (See: [[rc://*/ta/man/translate/figs-explicit]]) 16:23 sw7r rc://*/ta/man/translate/translate-names Γάϊος & Ἔραστος & Κούαρτος 1 The words **Gaius**, **Erastus**, and **Quartus** are names of men. (See: [[rc://*/ta/man/translate/translate-names]]) 16:23 j9u7 rc://*/ta/man/translate/figs-explicit ὁ ξένος μου, καὶ ὅλης τῆς ἐκκλησίας 1 This phrase indicates that the home of **Gaius** was where Paul and his fellow believers gathered to worship. If it would be helpful in your language, you could state this explicitly. Alternate translation: “who hosts me and the whole church in his house” (See: [[rc://*/ta/man/translate/figs-explicit]]) 16:23 m5hg rc://*/ta/man/translate/figs-explicit ὁ οἰκονόμος 1 Here, **steward** refers to the person who takes care of the money for **the city** in which Paul is staying. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the treasurer” or “the one who administrates the finances” (See: [[rc://*/ta/man/translate/figs-explicit]]) 16:23 fnet rc://*/ta/man/translate/figs-gendernotations ἀδελφός 1 Here, **brother** refers to a fellow Christian. See how you translated **brother** in [14:10](../14/10.md). (See: [[rc://*/ta/man/translate/figs-gendernotations]]) -16:24 ct9t rc://*/ta/man/translate/translate-textvariants Ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ χριστοῦ μετὰ πάντων ὑμῶν. Ἀμήν 1 This verse is not in the best earliest manuscripts. It seems to be an accidental repetition of the last part of [verse 20](../16/20.md). It has been included in the ULT, but it is marked off with square brackets (\\[ \\]) at the beginning and end. If possible, do not include this addition in your translation. (See: [[rc://*/ta/man/translate/translate-textvariants]]) -16:25 xma1 0 [Verses 25–27](../16/25.md) are one long sentence. If you divide this sentence into shorter sentences, then you will need to repeat part of [verse 27](../16/27.md) in [verse 25](../16/25.md), as the UST does. +16:24 ct9t rc://*/ta/man/translate/translate-textvariants Ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ χριστοῦ μετὰ πάντων ὑμῶν. Ἀμήν 1 This verse is not in the best earliest manuscripts. It seems to be an accidental repetition of the last part of [16:20](../16/20.md). It has been included in the ULT, but it is marked off with square brackets (\\[ \\]) at the beginning and end. If possible, do not include this addition in your translation. (See: [[rc://*/ta/man/translate/translate-textvariants]]) +16:25 xma1 0 [Verses 25–27](../16/25.md) are one long sentence. If you divide this sentence into shorter sentences, then you will need to repeat part of [16:27](../16/27.md) in [16:25](../16/25.md), as the UST does. 16:25 v71l δὲ 1 **Now** here marks the closing section of the letter. If you have a way of doing this in your language, you could use it here. 16:25 xgkv rc://*/ta/man/translate/figs-explicit τῷ & δυναμένῳ ὑμᾶς στηρίξαι 1 Here, **the one** refers to God. If it would be helpful in your language, you could state this explicitly. Alternate translation: “to God, who is able to establish you” (See: [[rc://*/ta/man/translate/figs-explicit]]) 16:25 pp5k rc://*/ta/man/translate/figs-metaphor ὑμᾶς στηρίξαι 1 Here Paul speaks of God strengthening a person’s faith as if God were establishing that person. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “to make your faith strong” (See: [[rc://*/ta/man/translate/figs-metaphor]])