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Prepare for v35 -- some small syntax fixes (#1534) 

Prepare for v35 -- some small syntax fixes

Co-authored-by: Robert Hunt <Freely.Given.org@gmail.com>
Reviewed-on: https://git.door43.org/unfoldingWord/en_tn/pulls/1534
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Robert Hunt 2020-11-17 01:23:13 +00:00
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14
README.md
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@ -105,13 +105,13 @@ The following lists each column with a brief description and example.
Below are a few formatting guidelines that govern the composition of transationNotes.
* All tNotes should reference ONLY a single translationAcademy article. If a second article needs to be referenced, an additional tNote should be added.
* All tNotes should reference one of the "Just-in-Time" articles from translationAcademy, i.e., those with file names beginning with "figs-" or "grammar-" "translate-" or "writing-."
* The ULT term/concept being discussed in each Note should be in **bold type**, NOT in "quotation marks."
* Only use quotation marks to indicate suggested translations. Do not precede the suggestion with the word "that" (which turns them into indirect quotes) i.e., You could say that “they were planning to assassinate him.” Corrected to: You could say, “they were planning to assassinate him.”
* It is not enough to enclose "for example" in commas mid sentence and follow it with an example, i.e., You can say this with an active form, for example, “Mordecai found out what they were planning.” Corrected to: You can say this with an active form such as “Mordecai found out what they were planning.” Another example might include: You can say this with an active form, and you can say who did the action. For example, you can say, “Then the king's servants investigated Mordecai's report and found out that it was true.”
* When beginning a tNotes with the word "Here," the term should be followed by a comma. For instance: "Here, the **ULT term** means __________."
* Do NOT include a period at the end of the "Alternate translation:" fragment at the end of a tNote. The "Alternate translation" should be formatted as a floating sentence fragment immediately followed by the translationAcademy hyperlink (if applicable), i.e., Alternation translation: "in the presence of Yahweh" (See: Metaphor)
* When composing tNotes using tC Create, all hyperlinks should be typed in "Markdown" mode instead of "Preview" mode. Hyperlinks entered in Preview mode will not be saved in their proper format.
* All tNotes should reference one of the “Just-in-Time” articles from translationAcademy, i.e., those with file names beginning with “figs-” or “grammar-” “translate-” or “writing-.”
* The ULT term/concept being discussed in each Note should be in **bold type**, NOT in “quotation marks.”
* Only use quotation marks to indicate suggested translations. Do not precede the suggestion with the word “that” (which turns them into indirect quotes) i.e., You could say that “they were planning to assassinate him.” Corrected to: You could say, “they were planning to assassinate him.”
* It is not enough to enclose “for example” in commas mid sentence and follow it with an example, i.e., You can say this with an active form, for example, “Mordecai found out what they were planning.” Corrected to: You can say this with an active form such as “Mordecai found out what they were planning.” Another example might include: You can say this with an active form, and you can say who did the action. For example, you can say, “Then the king's servants investigated Mordecai's report and found out that it was true.”
* When beginning a tNotes with the word “Here,” the term should be followed by a comma. For instance: “Here, the **ULT term** means __________.”
* Do NOT include a period at the end of the “Alternate translation:” fragment at the end of a tNote. The “Alternate translation” should be formatted as a floating sentence fragment immediately followed by the translationAcademy hyperlink (if applicable), i.e., Alternation translation: “in the presence of Yahweh” (See: Metaphor)
* When composing tNotes using tC Create, all hyperlinks should be typed in “Markdown” mode instead of “Preview” mode. Hyperlinks entered in Preview mode will not be saved in their proper format.
* Scripture references within the same book should be referenced using both chapter and verse, separate by a colon, i.e. 3:16. To use this same example, the proper hyperlink format places the hyperlink text in brackets [3:16] immediately followed by the link itself in parentheses (../03/16.md). There should not be a space between the brackets and the parentheses.
* The file name in the SupportReference field MUST be an exact match for the hyperlink at the close of the tNote. If they do not match, the link will not work properly.

2
en_tn_08-RUT.tsv
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@ -202,7 +202,7 @@ RUT 3 18 ab35 בִתִּ֔⁠י 1 my daughter See how you translated this in 1:
RUT 3 18 ab37 figs-idiom אֵ֖יךְ יִפֹּ֣ל דָּבָ֑ר 1 how the matter falls This is an idiom that means “how the situation will turn out” or “what will happen.” (See: [[rc://en/ta/man/translate/figs-idiom]])
RUT 3 18 ab38 figs-doublenegatives לֹ֤א יִשְׁקֹט֙ הָ⁠אִ֔ישׁ כִּֽי־אִם־כִּלָּ֥ה הַ⁠דָּבָ֖ר 1 the man will not rest unless he has finished this matter This can be stated positively: **the man will certainly settle this matter** or **the man will surely resolve this issue**. (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
RUT 3 18 u5rn אִם־כִּלָּ֥ה הַ⁠דָּבָ֖ר 1 he has finished this matter **This matter** refers to the decision about who will buy Naomi’s property and marry Ruth.
RUT 4 intro pz6m 0 # Ruth 04 General Notes<br><br>## Special concepts in this chapter<br><br>### King David<br><br>Despite being a Moabitess, Ruth became an ancestress of David. David was Israel’s greatest king. It may be surprising that a Gentile would become a part of such an important lineage, but it reminds us that God loves all people. Ruth had great faith in Yahweh. This shows us that God welcomes all who trust in him. <br><br>## Other possible translation difficulties in this chapter<br><br>### **You must also acquire Ruth the Moabite woman**<br><br>With the privilege of using the family’s land came the responsibility to take care of the widows of the family. Therefore, the relative who wanted to use Naomi’s land had to also help Ruth to have a son who would carry on the family name and inheritance and provide for her.<br><br>### **This was the custom in former times**<br><br>This is a comment made by the writer of the text. This indicates that there was a considerable period of time between the events that occurred and the time when they were written down.
RUT 4 intro pz6m 0 # Ruth 04 General Notes<br><br>## Special concepts in this chapter<br><br>### King David<br><br>Despite being a Moabitess, Ruth became an ancestress of David. David was Israel’s greatest king. It may be surprising that a Gentile would become a part of such an important lineage, but it reminds us that God loves all people. Ruth had great faith in Yahweh. This shows us that God welcomes all who trust in him.<br><br>## Other possible translation difficulties in this chapter<br><br>### **You must also acquire Ruth the Moabite woman**<br><br>With the privilege of using the family’s land came the responsibility to take care of the widows of the family. Therefore, the relative who wanted to use Naomi’s land had to also help Ruth to have a son who would carry on the family name and inheritance and provide for her.<br><br>### **This was the custom in former times**<br><br>This is a comment made by the writer of the text. This indicates that there was a considerable period of time between the events that occurred and the time when they were written down.
RUT 4 1 jdr8 writing-newevent וּ⁠בֹ֨עַז עָלָ֣ה הַ⁠שַּׁעַר֮ 1 Now Boaz had gone up to the gate This clause introduces the next part of the story, in which Boaz takes the leading role as kinsman-redeemer and marries Ruth. Use your language’s way of introducing a new part of a story (See: [[rc://en/ta/man/translate/writing-newevent]])
RUT 4 1 m4by הַ⁠שַּׁעַר֮ 1 to the gate **to the gate of the city** or **to the gate of Bethlehem**. This was the main entrance to the walled town of Bethlehem. Inside the gate was an open area that was used as a meeting place to discuss community matters.
RUT 4 1 jdr9 figs-informremind וְ⁠הִנֵּ֨ה 1 And behold, The word **behold** alerts us to the important event of Boaz seeing the exact person whom he wanted to see walking by. Your language may also have a specific way of alerting someone to pay careful attention to what happens next in the story. (See: [[rc://en/ta/man/translate/figs-informremind]])

1 Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNote
202 RUT 3 18 ab37 figs-idiom אֵ֖יךְ יִפֹּ֣ל דָּבָ֑ר 1 how the matter falls This is an idiom that means “how the situation will turn out” or “what will happen.” (See: [[rc://en/ta/man/translate/figs-idiom]])
203 RUT 3 18 ab38 figs-doublenegatives לֹ֤א יִשְׁקֹט֙ הָ⁠אִ֔ישׁ כִּֽי־אִם־כִּלָּ֥ה הַ⁠דָּבָ֖ר 1 the man will not rest unless he has finished this matter This can be stated positively: **the man will certainly settle this matter** or **the man will surely resolve this issue**. (See: [[rc://en/ta/man/translate/figs-doublenegatives]])
204 RUT 3 18 u5rn אִם־כִּלָּ֥ה הַ⁠דָּבָ֖ר 1 he has finished this matter **This matter** refers to the decision about who will buy Naomi’s property and marry Ruth.
205 RUT 4 intro pz6m 0 # Ruth 04 General Notes<br><br>## Special concepts in this chapter<br><br>### King David<br><br>Despite being a Moabitess, Ruth became an ancestress of David. David was Israel’s greatest king. It may be surprising that a Gentile would become a part of such an important lineage, but it reminds us that God loves all people. Ruth had great faith in Yahweh. This shows us that God welcomes all who trust in him. <br><br>## Other possible translation difficulties in this chapter<br><br>### **You must also acquire Ruth the Moabite woman**<br><br>With the privilege of using the family’s land came the responsibility to take care of the widows of the family. Therefore, the relative who wanted to use Naomi’s land had to also help Ruth to have a son who would carry on the family name and inheritance and provide for her.<br><br>### **This was the custom in former times**<br><br>This is a comment made by the writer of the text. This indicates that there was a considerable period of time between the events that occurred and the time when they were written down. # Ruth 04 General Notes<br><br>## Special concepts in this chapter<br><br>### King David<br><br>Despite being a Moabitess, Ruth became an ancestress of David. David was Israel’s greatest king. It may be surprising that a Gentile would become a part of such an important lineage, but it reminds us that God loves all people. Ruth had great faith in Yahweh. This shows us that God welcomes all who trust in him.<br><br>## Other possible translation difficulties in this chapter<br><br>### **You must also acquire Ruth the Moabite woman**<br><br>With the privilege of using the family’s land came the responsibility to take care of the widows of the family. Therefore, the relative who wanted to use Naomi’s land had to also help Ruth to have a son who would carry on the family name and inheritance and provide for her.<br><br>### **This was the custom in former times**<br><br>This is a comment made by the writer of the text. This indicates that there was a considerable period of time between the events that occurred and the time when they were written down.
206 RUT 4 1 jdr8 writing-newevent וּ⁠בֹ֨עַז עָלָ֣ה הַ⁠שַּׁעַר֮ 1 Now Boaz had gone up to the gate This clause introduces the next part of the story, in which Boaz takes the leading role as kinsman-redeemer and marries Ruth. Use your language’s way of introducing a new part of a story (See: [[rc://en/ta/man/translate/writing-newevent]])
207 RUT 4 1 m4by הַ⁠שַּׁעַר֮ 1 to the gate **to the gate of the city** or **to the gate of Bethlehem**. This was the main entrance to the walled town of Bethlehem. Inside the gate was an open area that was used as a meeting place to discuss community matters.
208 RUT 4 1 jdr9 figs-informremind וְ⁠הִנֵּ֨ה 1 And behold, The word **behold** alerts us to the important event of Boaz seeing the exact person whom he wanted to see walking by. Your language may also have a specific way of alerting someone to pay careful attention to what happens next in the story. (See: [[rc://en/ta/man/translate/figs-informremind]])

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en_tn_17-EST.tsv
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@ -490,7 +490,7 @@ EST 4 14 abs0 וְ⁠אַ֥תְּ וּ⁠בֵית־אָבִ֖י⁠ךְ תֹּא
EST 4 14 dtg7 figs-rquestion וּ⁠מִ֣י יוֹדֵ֔עַ אִם־לְ⁠עֵ֣ת כָּ⁠זֹ֔את הִגַּ֖עַתְּ לַ⁠מַּלְכֽוּת 1 And who knows if you have arrived at royalty for such a time as this? This is really a statement, and it is about what is happening right then. Mordecai asks it in question form so that Esther will think deeply about her role in this situation. Alternate translation: “who knows, perhaps it was to intervene in this very situation that you became queen” (See: [[rc://en/ta/man/translate/figs-rquestion]])
EST 4 16 d6cq figs-activepassive כָּל־הַ⁠יְּהוּדִ֜ים הַֽ⁠נִּמְצְאִ֣ים בְּ⁠שׁוּשָׁ֗ן 1 all the Jews who are found in Susa You can say this with an active form. Alternate translation: “all the Jews who live here in Susa” (See: [[rc://en/ta/man/translate/figs-activepassive]])
EST 4 16 t2wg translate-symaction וְ⁠צ֣וּמוּ עָ֠לַ⁠י 1 And fast on account of me The verb **fast** here is plural, including Mordecai and all of the Jews. Fasting (that is, going without eating) was a symbolic act that the Jews did when they were praying intensely. You could make the connection with prayer explicit. Alternate translation: “fast and pray for me” (See: [[rc://en/ta/man/translate/translate-symaction]])
EST 4 16 qw8v translate-numbers וְ⁠אַל־תֹּאכְל֨וּ וְ⁠אַל־תִּשְׁתּ֜וּ שְׁלֹ֤שֶׁת יָמִים֙ לַ֣יְלָה וָ⁠י֔וֹם 1 neither eating nor drinking for three days, both night and day This expression means that Esther was asking the Jews in Susa not to eat or drink anything during the day or the night for a period of three days. Alternate translation: “tell them to not eat or drink anything for three days and three nights” <br>(See: [[rc://en/ta/man/translate/translate-numbers]])
EST 4 16 qw8v translate-numbers וְ⁠אַל־תֹּאכְל֨וּ וְ⁠אַל־תִּשְׁתּ֜וּ שְׁלֹ֤שֶׁת יָמִים֙ לַ֣יְלָה וָ⁠י֔וֹם 1 neither eating nor drinking for three days, both night and day This expression means that Esther was asking the Jews in Susa not to eat or drink anything during the day or the night for a period of three days. Alternate translation: “tell them to not eat or drink anything for three days and three nights”<br>(See: [[rc://en/ta/man/translate/translate-numbers]])
EST 4 16 j51r גַּם־אֲנִ֥י וְ⁠נַעֲרֹתַ֖⁠י אָצ֣וּם כֵּ֑ן 1 Also, I myself and my young female attendants will fast likewise Alternate translation: “my maids and I will also fast”
EST 4 16 abs2 וּ⁠בְ⁠כֵ֞ן 1 Then, in such circumstances Alternate translation: “after we have all done that, and while still fasting”
EST 4 16 abs3 אֲשֶׁ֣ר לֹֽא־כַ⁠דָּ֔ת 1 which is not according to the law Alternate translation: “even though there is a law against going without being summoned”

1 Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNote
490 EST 4 14 dtg7 figs-rquestion וּ⁠מִ֣י יוֹדֵ֔עַ אִם־לְ⁠עֵ֣ת כָּ⁠זֹ֔את הִגַּ֖עַתְּ לַ⁠מַּלְכֽוּת 1 And who knows if you have arrived at royalty for such a time as this? This is really a statement, and it is about what is happening right then. Mordecai asks it in question form so that Esther will think deeply about her role in this situation. Alternate translation: “who knows, perhaps it was to intervene in this very situation that you became queen” (See: [[rc://en/ta/man/translate/figs-rquestion]])
491 EST 4 16 d6cq figs-activepassive כָּל־הַ⁠יְּהוּדִ֜ים הַֽ⁠נִּמְצְאִ֣ים בְּ⁠שׁוּשָׁ֗ן 1 all the Jews who are found in Susa You can say this with an active form. Alternate translation: “all the Jews who live here in Susa” (See: [[rc://en/ta/man/translate/figs-activepassive]])
492 EST 4 16 t2wg translate-symaction וְ⁠צ֣וּמוּ עָ֠לַ⁠י 1 And fast on account of me The verb **fast** here is plural, including Mordecai and all of the Jews. Fasting (that is, going without eating) was a symbolic act that the Jews did when they were praying intensely. You could make the connection with prayer explicit. Alternate translation: “fast and pray for me” (See: [[rc://en/ta/man/translate/translate-symaction]])
493 EST 4 16 qw8v translate-numbers וְ⁠אַל־תֹּאכְל֨וּ וְ⁠אַל־תִּשְׁתּ֜וּ שְׁלֹ֤שֶׁת יָמִים֙ לַ֣יְלָה וָ⁠י֔וֹם 1 neither eating nor drinking for three days, both night and day This expression means that Esther was asking the Jews in Susa not to eat or drink anything during the day or the night for a period of three days. Alternate translation: “tell them to not eat or drink anything for three days and three nights” <br>(See: [[rc://en/ta/man/translate/translate-numbers]]) This expression means that Esther was asking the Jews in Susa not to eat or drink anything during the day or the night for a period of three days. Alternate translation: “tell them to not eat or drink anything for three days and three nights”<br>(See: [[rc://en/ta/man/translate/translate-numbers]])
494 EST 4 16 j51r גַּם־אֲנִ֥י וְ⁠נַעֲרֹתַ֖⁠י אָצ֣וּם כֵּ֑ן 1 Also, I myself and my young female attendants will fast likewise Alternate translation: “my maids and I will also fast”
495 EST 4 16 abs2 וּ⁠בְ⁠כֵ֞ן 1 Then, in such circumstances Alternate translation: “after we have all done that, and while still fasting”
496 EST 4 16 abs3 אֲשֶׁ֣ר לֹֽא־כַ⁠דָּ֔ת 1 which is not according to the law Alternate translation: “even though there is a law against going without being summoned”

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en_tn_32-JON.tsv
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@ -103,7 +103,7 @@ JON 2 9 nfd2 בְּ⁠ק֤וֹל תּוֹדָה֙ אֶזְבְּחָה־לָּ
JON 2 9 jdrh יְשׁוּעָ֖תָ⁠ה לַ⁠יהוָֽה 1 Salvation belongs to Yahweh This last line of the poem can be understood in one of two ways: either (1) as being addressed to Yahweh as part of the description of the prayer; or (2) as being addressed to another person as a conclusion to the description of the prayer. See also the Note concerning the phrase “I cried out to Yahweh from my distress…” in [2:2](../02/02/jdrc).
JON 2 9 r4j4 figs-abstractnouns יְשׁוּעָ֖תָ⁠ה לַ⁠יהוָֽה 1 Salvation belongs to Yahweh This can be reworded so that the abstract noun **salvation** is expressed as the verb **save**. Alternate translation: “Yahweh is the one who saves people” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
JON 2 10 dz3j אֶל־הַ⁠יַּבָּשָֽׁה 1 onto the dry land **upon the ground** or **onto the shore**
JON 3 intro z3ut 0 # Jonah 03 General Notes<br><br>## Structure and formatting<br><br>This chapter returns to a narrative of Jonah’s life.<br><br>## Special concepts in this chapter<br><br>### Animals<br><br>According to the king’s proclamation, the animals had to participate in the fast he ordered. This most likely reflects their pagan mindset. There was nothing in the law of Moses that instructed the people to have the animals participate in any religious acts. (See: [[rc://en/tw/dict/bible/kt/lawofmoses]])<br><br>## Other possible translation difficulties in this chapter<br><br>### Size of Nineveh<br><br>When the author talks about the size of Nineveh, the measurements he gives are confusing. The phrase **three days’ journey** is ambiguous in Hebrew, as many scholars have remarked. In Jonah’s day, cities were not as big as they are today. So although Nineveh was a big city, it was not as big as most modern cities.<br><br>### God repenting or relenting<br><br>The last verse of this chapter says, **So then God changed his mind about the punishment that he had said he would do to them, and he did not do it**. This concept of God changing His mind may seem inconsistent with the fact that God’s character and his plans do not change. But this whole book is written from a human viewpoint and so it presents the actions of God as Jonah saw them. God had told Jonah to warn the Ninevites of judgment for their sin. <br><br>Yahweh is just, but he is also merciful. Because the Ninevites repented, God did not follow through with a judgment in this instance, and Jonah described that in a human way as “changing his mind.” The reader understands that this was God’s plan from the beginning. (See: [[rc://en/tw/dict/bible/kt/justice]], [[rc://en/tw/dict/bible/kt/mercy]] and [[rc://en/tw/dict/bible/kt/judge]] and [[rc://en/tw/dict/bible/kt/evil]])
JON 3 intro z3ut 0 # Jonah 03 General Notes<br><br>## Structure and formatting<br><br>This chapter returns to a narrative of Jonah’s life.<br><br>## Special concepts in this chapter<br><br>### Animals<br><br>According to the king’s proclamation, the animals had to participate in the fast he ordered. This most likely reflects their pagan mindset. There was nothing in the law of Moses that instructed the people to have the animals participate in any religious acts. (See: [[rc://en/tw/dict/bible/kt/lawofmoses]])<br><br>## Other possible translation difficulties in this chapter<br><br>### Size of Nineveh<br><br>When the author talks about the size of Nineveh, the measurements he gives are confusing. The phrase **three days’ journey** is ambiguous in Hebrew, as many scholars have remarked. In Jonah’s day, cities were not as big as they are today. So although Nineveh was a big city, it was not as big as most modern cities.<br><br>### God repenting or relenting<br><br>The last verse of this chapter says, **So then God changed his mind about the punishment that he had said he would do to them, and he did not do it**. This concept of God changing His mind may seem inconsistent with the fact that God’s character and his plans do not change. But this whole book is written from a human viewpoint and so it presents the actions of God as Jonah saw them. God had told Jonah to warn the Ninevites of judgment for their sin.<br><br>Yahweh is just, but he is also merciful. Because the Ninevites repented, God did not follow through with a judgment in this instance, and Jonah described that in a human way as “changing his mind.” The reader understands that this was God’s plan from the beginning. (See: [[rc://en/tw/dict/bible/kt/justice]], [[rc://en/tw/dict/bible/kt/mercy]] and [[rc://en/tw/dict/bible/kt/judge]] and [[rc://en/tw/dict/bible/kt/evil]])
JON 3 1 jdr7 writing-newevent וַ⁠יְהִ֧י דְבַר־יְהוָ֛ה 1 The word of Yahweh came This phrase introduces the second half of the story of Jonah. The same phrase introduces the first half of the story (1:1). (See: [[rc://en/ta/man/translate/writing-newevent]])
JON 3 1 xj6n figs-idiom וַ⁠יְהִ֧י דְבַר־יְהוָ֛ה 1 The word of Yahweh came This is an idiom meaning that Yahweh spoke in some way.. See how you translated this in [1:1](../01/01/ll6c). Alternate translation: “Yahweh spoke his message” (See: [[rc://en/ta/man/translate/figs-idiom]])
JON 3 2 ve4i ק֛וּם לֵ֥ךְ אֶל־נִֽינְוֵ֖ה הָ⁠עִ֣יר הַ⁠גְּדוֹלָ֑ה 1 Get up, go to Nineveh, the great city **Go to the large and important city of Nineveh**
@ -141,7 +141,7 @@ JON 3 10 w3uu וַ⁠יַּ֤רְא הָֽ⁠אֱלֹהִים֙ אֶֽת־מַ
JON 3 10 k8am figs-metaphor שָׁ֖בוּ מִ⁠דַּרְכָּ֣⁠ם הָ⁠רָעָ֑ה 1 they turned from their evil ways Here the author speaks of the people stopping their sinning as if they turned around from walking on a path toward evil and started walking in the opposite direction. (See: [[rc://en/ta/man/translate/figs-metaphor]])
JON 3 10 ab85 וַ⁠יִּנָּ֣חֶם הָ⁠אֱלֹהִ֗ים עַל־הָ⁠רָעָ֛ה 1 And God relented in regard to the evil The word translated as “evil” here is very broad, including moral evil, physical evil, and everything that is bad. It is the same word used in the previous sentence (and verse 8) to describe the actions of the Ninevites. The author is showing that when people repent of moral evil, God relents of doing physical evil (punishment). God never does moral evil. If this is clear in your language, you may want to use the same word in both sentences. If that is not clear, you may want to use different words.
JON 3 10 it1a figs-explicit וְ⁠לֹ֥א עָשָֽׂה 1 and he did not do it What God did not do can be made explicit. Alternate translation: “and he did not punish them” or “and he did not destroy them” (See: [[rc://en/ta/man/translate/figs-explicit]])
JON 4 intro ys57 0 # Jonah 04 General Notes<br><br>## Structure and formatting<br><br>Jonah continues the narrative while bringing the book to what seems like an unusual end. This emphasizes that the book is not really about Jonah. It is about God’s desire to be merciful to everyone, whether Jew or pagan. (See: [[rc://en/tw/dict/bible/kt/mercy]])<br><br>## Special concepts in this chapter<br><br>### Prophecy not coming true<br><br>### It is important to see the relationship between a prophet and Yahweh. A prophet was to prophesy for Yahweh, and his words must come true. According to the law of Moses, if that did not happen, the penalty was death, because that shows that he was not a real prophet. But when Jonah told the city of Nineveh that it was going to be destroyed in forty days, it did not happen at that time. This is because God reserves the right to be merciful. (See: [[rc://en/tw/dict/bible/kt/prophet]] and [[rc://en/tw/dict/bible/kt/lawofmoses]])<br><br>## Jonah’s anger<br><br> <br><br>### When God did not destroy Nineveh, Jonah was angry with God because Jonah hated the people of Nineveh. They were enemies of Israel. But God wanted Jonah, and the readers of this book, to learn that God loves all people.<br><br>### Important figures of speech in this chapter<br><br>### Rhetorical questions<br><br>As in other places, Jonah asks rhetorical questions to show how angry he was at Yahweh. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>### Parallel to Mount Sinai<br><br>In verse 2, Jonah attributes a series of characteristics to God. A Jewish reader of this book would recognize this as a formula Moses used in speaking about God when he was meeting God on Mount Sinai. (See: [[rc://en/ta/man/translate/figs-explicit]])<br><br>## Other possible translation difficulties in this chapter<br><br>### God’s grace<br><br>When Jonah went outside the city, he got very hot and God graciously provided some relief through the plant. God was trying to teach Jonah through an object lesson. It is important for the reader to see this clearly. (See: [[rc://en/tw/dict/bible/kt/grace]])
JON 4 intro ys57 0 # Jonah 04 General Notes<br><br>## Structure and formatting<br><br>Jonah continues the narrative while bringing the book to what seems like an unusual end. This emphasizes that the book is not really about Jonah. It is about God’s desire to be merciful to everyone, whether Jew or pagan. (See: [[rc://en/tw/dict/bible/kt/mercy]])<br><br>## Special concepts in this chapter<br><br>### Prophecy not coming true<br><br>### It is important to see the relationship between a prophet and Yahweh. A prophet was to prophesy for Yahweh, and his words must come true. According to the law of Moses, if that did not happen, the penalty was death, because that shows that he was not a real prophet. But when Jonah told the city of Nineveh that it was going to be destroyed in forty days, it did not happen at that time. This is because God reserves the right to be merciful. (See: [[rc://en/tw/dict/bible/kt/prophet]] and [[rc://en/tw/dict/bible/kt/lawofmoses]])<br><br>## Jonah’s anger<br><br><br><br>### When God did not destroy Nineveh, Jonah was angry with God because Jonah hated the people of Nineveh. They were enemies of Israel. But God wanted Jonah, and the readers of this book, to learn that God loves all people.<br><br>### Important figures of speech in this chapter<br><br>### Rhetorical questions<br><br>As in other places, Jonah asks rhetorical questions to show how angry he was at Yahweh. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>### Parallel to Mount Sinai<br><br>In verse 2, Jonah attributes a series of characteristics to God. A Jewish reader of this book would recognize this as a formula Moses used in speaking about God when he was meeting God on Mount Sinai. (See: [[rc://en/ta/man/translate/figs-explicit]])<br><br>## Other possible translation difficulties in this chapter<br><br>### God’s grace<br><br>When Jonah went outside the city, he got very hot and God graciously provided some relief through the plant. God was trying to teach Jonah through an object lesson. It is important for the reader to see this clearly. (See: [[rc://en/tw/dict/bible/kt/grace]])
JON 4 1 jdr8 writing-newevent וַ⁠יֵּ֥רַע אֶל־יוֹנָ֖ה רָעָ֣ה גְדוֹלָ֑ה וַ⁠יִּ֖חַר לֽ⁠וֹ׃ 1 But this was evil to Jonah, a great evil, and it burned to him. This sentence introduces the next part of the story where Jonah responds to God saving the city of Nineveh. (See: [[rc://en/ta/man/translate/writing-newevent]])
JON 4 1 abc3 figs-idiom וַ⁠יִּ֖חַר לֽ⁠וֹ 1 and it burned to him This is an idiom that speaks of Jonah’s anger as if it were a fire burning inside him. Alternate translation: “and he was very angry” (See: [[rc://en/ta/man/translate/figs-idiom]])
JON 4 2 q6bb figs-exclamations אָנָּ֤ה 1 Ah! In this context, the word **Ah!** shows intense frustration. Represent this emotion in the most natural way for your language. (See: [[rc://en/ta/man/translate/figs-exclamations]])

1 Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNote
103 JON 2 9 jdrh יְשׁוּעָ֖תָ⁠ה לַ⁠יהוָֽה 1 Salvation belongs to Yahweh This last line of the poem can be understood in one of two ways: either (1) as being addressed to Yahweh as part of the description of the prayer; or (2) as being addressed to another person as a conclusion to the description of the prayer. See also the Note concerning the phrase “I cried out to Yahweh from my distress…” in [2:2](../02/02/jdrc).
104 JON 2 9 r4j4 figs-abstractnouns יְשׁוּעָ֖תָ⁠ה לַ⁠יהוָֽה 1 Salvation belongs to Yahweh This can be reworded so that the abstract noun **salvation** is expressed as the verb **save**. Alternate translation: “Yahweh is the one who saves people” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
105 JON 2 10 dz3j אֶל־הַ⁠יַּבָּשָֽׁה 1 onto the dry land **upon the ground** or **onto the shore**
106 JON 3 intro z3ut 0 # Jonah 03 General Notes<br><br>## Structure and formatting<br><br>This chapter returns to a narrative of Jonah’s life.<br><br>## Special concepts in this chapter<br><br>### Animals<br><br>According to the king’s proclamation, the animals had to participate in the fast he ordered. This most likely reflects their pagan mindset. There was nothing in the law of Moses that instructed the people to have the animals participate in any religious acts. (See: [[rc://en/tw/dict/bible/kt/lawofmoses]])<br><br>## Other possible translation difficulties in this chapter<br><br>### Size of Nineveh<br><br>When the author talks about the size of Nineveh, the measurements he gives are confusing. The phrase **three days’ journey** is ambiguous in Hebrew, as many scholars have remarked. In Jonah’s day, cities were not as big as they are today. So although Nineveh was a big city, it was not as big as most modern cities.<br><br>### God repenting or relenting<br><br>The last verse of this chapter says, **So then God changed his mind about the punishment that he had said he would do to them, and he did not do it**. This concept of God changing His mind may seem inconsistent with the fact that God’s character and his plans do not change. But this whole book is written from a human viewpoint and so it presents the actions of God as Jonah saw them. God had told Jonah to warn the Ninevites of judgment for their sin. <br><br>Yahweh is just, but he is also merciful. Because the Ninevites repented, God did not follow through with a judgment in this instance, and Jonah described that in a human way as “changing his mind.” The reader understands that this was God’s plan from the beginning. (See: [[rc://en/tw/dict/bible/kt/justice]], [[rc://en/tw/dict/bible/kt/mercy]] and [[rc://en/tw/dict/bible/kt/judge]] and [[rc://en/tw/dict/bible/kt/evil]]) # Jonah 03 General Notes<br><br>## Structure and formatting<br><br>This chapter returns to a narrative of Jonah’s life.<br><br>## Special concepts in this chapter<br><br>### Animals<br><br>According to the king’s proclamation, the animals had to participate in the fast he ordered. This most likely reflects their pagan mindset. There was nothing in the law of Moses that instructed the people to have the animals participate in any religious acts. (See: [[rc://en/tw/dict/bible/kt/lawofmoses]])<br><br>## Other possible translation difficulties in this chapter<br><br>### Size of Nineveh<br><br>When the author talks about the size of Nineveh, the measurements he gives are confusing. The phrase **three days’ journey** is ambiguous in Hebrew, as many scholars have remarked. In Jonah’s day, cities were not as big as they are today. So although Nineveh was a big city, it was not as big as most modern cities.<br><br>### God repenting or relenting<br><br>The last verse of this chapter says, **So then God changed his mind about the punishment that he had said he would do to them, and he did not do it**. This concept of God changing His mind may seem inconsistent with the fact that God’s character and his plans do not change. But this whole book is written from a human viewpoint and so it presents the actions of God as Jonah saw them. God had told Jonah to warn the Ninevites of judgment for their sin.<br><br>Yahweh is just, but he is also merciful. Because the Ninevites repented, God did not follow through with a judgment in this instance, and Jonah described that in a human way as “changing his mind.” The reader understands that this was God’s plan from the beginning. (See: [[rc://en/tw/dict/bible/kt/justice]], [[rc://en/tw/dict/bible/kt/mercy]] and [[rc://en/tw/dict/bible/kt/judge]] and [[rc://en/tw/dict/bible/kt/evil]])
107 JON 3 1 jdr7 writing-newevent וַ⁠יְהִ֧י דְבַר־יְהוָ֛ה 1 The word of Yahweh came This phrase introduces the second half of the story of Jonah. The same phrase introduces the first half of the story (1:1). (See: [[rc://en/ta/man/translate/writing-newevent]])
108 JON 3 1 xj6n figs-idiom וַ⁠יְהִ֧י דְבַר־יְהוָ֛ה 1 The word of Yahweh came This is an idiom meaning that Yahweh spoke in some way.. See how you translated this in [1:1](../01/01/ll6c). Alternate translation: “Yahweh spoke his message” (See: [[rc://en/ta/man/translate/figs-idiom]])
109 JON 3 2 ve4i ק֛וּם לֵ֥ךְ אֶל־נִֽינְוֵ֖ה הָ⁠עִ֣יר הַ⁠גְּדוֹלָ֑ה 1 Get up, go to Nineveh, the great city **Go to the large and important city of Nineveh**
141 JON 3 10 k8am figs-metaphor שָׁ֖בוּ מִ⁠דַּרְכָּ֣⁠ם הָ⁠רָעָ֑ה 1 they turned from their evil ways Here the author speaks of the people stopping their sinning as if they turned around from walking on a path toward evil and started walking in the opposite direction. (See: [[rc://en/ta/man/translate/figs-metaphor]])
142 JON 3 10 ab85 וַ⁠יִּנָּ֣חֶם הָ⁠אֱלֹהִ֗ים עַל־הָ⁠רָעָ֛ה 1 And God relented in regard to the evil The word translated as “evil” here is very broad, including moral evil, physical evil, and everything that is bad. It is the same word used in the previous sentence (and verse 8) to describe the actions of the Ninevites. The author is showing that when people repent of moral evil, God relents of doing physical evil (punishment). God never does moral evil. If this is clear in your language, you may want to use the same word in both sentences. If that is not clear, you may want to use different words.
143 JON 3 10 it1a figs-explicit וְ⁠לֹ֥א עָשָֽׂה 1 and he did not do it What God did not do can be made explicit. Alternate translation: “and he did not punish them” or “and he did not destroy them” (See: [[rc://en/ta/man/translate/figs-explicit]])
144 JON 4 intro ys57 0 # Jonah 04 General Notes<br><br>## Structure and formatting<br><br>Jonah continues the narrative while bringing the book to what seems like an unusual end. This emphasizes that the book is not really about Jonah. It is about God’s desire to be merciful to everyone, whether Jew or pagan. (See: [[rc://en/tw/dict/bible/kt/mercy]])<br><br>## Special concepts in this chapter<br><br>### Prophecy not coming true<br><br>### It is important to see the relationship between a prophet and Yahweh. A prophet was to prophesy for Yahweh, and his words must come true. According to the law of Moses, if that did not happen, the penalty was death, because that shows that he was not a real prophet. But when Jonah told the city of Nineveh that it was going to be destroyed in forty days, it did not happen at that time. This is because God reserves the right to be merciful. (See: [[rc://en/tw/dict/bible/kt/prophet]] and [[rc://en/tw/dict/bible/kt/lawofmoses]])<br><br>## Jonah’s anger<br><br> <br><br>### When God did not destroy Nineveh, Jonah was angry with God because Jonah hated the people of Nineveh. They were enemies of Israel. But God wanted Jonah, and the readers of this book, to learn that God loves all people.<br><br>### Important figures of speech in this chapter<br><br>### Rhetorical questions<br><br>As in other places, Jonah asks rhetorical questions to show how angry he was at Yahweh. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>### Parallel to Mount Sinai<br><br>In verse 2, Jonah attributes a series of characteristics to God. A Jewish reader of this book would recognize this as a formula Moses used in speaking about God when he was meeting God on Mount Sinai. (See: [[rc://en/ta/man/translate/figs-explicit]])<br><br>## Other possible translation difficulties in this chapter<br><br>### God’s grace<br><br>When Jonah went outside the city, he got very hot and God graciously provided some relief through the plant. God was trying to teach Jonah through an object lesson. It is important for the reader to see this clearly. (See: [[rc://en/tw/dict/bible/kt/grace]]) # Jonah 04 General Notes<br><br>## Structure and formatting<br><br>Jonah continues the narrative while bringing the book to what seems like an unusual end. This emphasizes that the book is not really about Jonah. It is about God’s desire to be merciful to everyone, whether Jew or pagan. (See: [[rc://en/tw/dict/bible/kt/mercy]])<br><br>## Special concepts in this chapter<br><br>### Prophecy not coming true<br><br>### It is important to see the relationship between a prophet and Yahweh. A prophet was to prophesy for Yahweh, and his words must come true. According to the law of Moses, if that did not happen, the penalty was death, because that shows that he was not a real prophet. But when Jonah told the city of Nineveh that it was going to be destroyed in forty days, it did not happen at that time. This is because God reserves the right to be merciful. (See: [[rc://en/tw/dict/bible/kt/prophet]] and [[rc://en/tw/dict/bible/kt/lawofmoses]])<br><br>## Jonah’s anger<br><br><br><br>### When God did not destroy Nineveh, Jonah was angry with God because Jonah hated the people of Nineveh. They were enemies of Israel. But God wanted Jonah, and the readers of this book, to learn that God loves all people.<br><br>### Important figures of speech in this chapter<br><br>### Rhetorical questions<br><br>As in other places, Jonah asks rhetorical questions to show how angry he was at Yahweh. (See: [[rc://en/ta/man/translate/figs-rquestion]])<br><br>### Parallel to Mount Sinai<br><br>In verse 2, Jonah attributes a series of characteristics to God. A Jewish reader of this book would recognize this as a formula Moses used in speaking about God when he was meeting God on Mount Sinai. (See: [[rc://en/ta/man/translate/figs-explicit]])<br><br>## Other possible translation difficulties in this chapter<br><br>### God’s grace<br><br>When Jonah went outside the city, he got very hot and God graciously provided some relief through the plant. God was trying to teach Jonah through an object lesson. It is important for the reader to see this clearly. (See: [[rc://en/tw/dict/bible/kt/grace]])
145 JON 4 1 jdr8 writing-newevent וַ⁠יֵּ֥רַע אֶל־יוֹנָ֖ה רָעָ֣ה גְדוֹלָ֑ה וַ⁠יִּ֖חַר לֽ⁠וֹ׃ 1 But this was evil to Jonah, a great evil, and it burned to him. This sentence introduces the next part of the story where Jonah responds to God saving the city of Nineveh. (See: [[rc://en/ta/man/translate/writing-newevent]])
146 JON 4 1 abc3 figs-idiom וַ⁠יִּ֖חַר לֽ⁠וֹ 1 and it burned to him This is an idiom that speaks of Jonah’s anger as if it were a fire burning inside him. Alternate translation: “and he was very angry” (See: [[rc://en/ta/man/translate/figs-idiom]])
147 JON 4 2 q6bb figs-exclamations אָנָּ֤ה 1 Ah! In this context, the word **Ah!** shows intense frustration. Represent this emotion in the most natural way for your language. (See: [[rc://en/ta/man/translate/figs-exclamations]])

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en_tn_50-EPH.tsv
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@ -467,4 +467,4 @@ EPH 6 23 abc3 figs-metaphor ἀδελφοῖς 1 brothers Paul speaks of the oth
EPH 6 23 ab44 figs-abstractnouns ἀγάπη 1 love **love** is an abstract noun. Alternate Translation: “may you love one another” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
EPH 6 23 ab55 figs-abstractnouns μετὰ πίστεως 1 with faith **faith** is an abstract noun that can be translated with a verb. Alternate Translation: “as you trust in the Lord” See the UST (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
EPH 6 24 cd55 figs-abstractnouns ἡ χάρις 1 grace be **grace** is an abstract noun that can be translated with an adverb. Alternate Translation: “May God act graciously” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
EPH 6 24 ef55 figs-abstractnouns ἐν ἀφθαρσίᾳ 1 with incorruptability **incorruptability** is an abstract noun. Alternate Translation: “in a way that no one is able to corrupt” or “so much that no one can make them stop loving him” See the UST (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
EPH 6 24 ef55 figs-abstractnouns ἐν ἀφθαρσίᾳ 1 with incorruptability **incorruptability** is an abstract noun. Alternate Translation: “in a way that no one is able to corrupt” or “so much that no one can make them stop loving him” See the UST (See: [[rc://en/ta/man/translate/figs-abstractnouns]])

1 Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNote
467 EPH 6 23 ab44 figs-abstractnouns ἀγάπη 1 love **love** is an abstract noun. Alternate Translation: “may you love one another” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
468 EPH 6 23 ab55 figs-abstractnouns μετὰ πίστεως 1 with faith **faith** is an abstract noun that can be translated with a verb. Alternate Translation: “as you trust in the Lord” See the UST (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
469 EPH 6 24 cd55 figs-abstractnouns ἡ χάρις 1 grace be **grace** is an abstract noun that can be translated with an adverb. Alternate Translation: “May God act graciously” (See: [[rc://en/ta/man/translate/figs-abstractnouns]])
470 EPH 6 24 ef55 figs-abstractnouns ἐν ἀφθαρσίᾳ 1 with incorruptability **incorruptability** is an abstract noun. Alternate Translation: “in a way that no one is able to corrupt” or “so much that no one can make them stop loving him” See the UST (See: [[rc://en/ta/man/translate/figs-abstractnouns]])

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en_tn_57-TIT.tsv
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@ -196,4 +196,4 @@ TIT 3 15 k1sa οἱ μετ’ ἐμοῦ πάντες 1 All those who are with
TIT 3 15 f4vc τοὺς φιλοῦντας ἡμᾶς ἐν πίστει 1 those who love us in faith Possible meanings are (1) “the believers who love us” or (2) “the believers who love us because we share the same belief”.
TIT 3 15 xy35 figs-inclusive ἡμᾶς 1 us Here **us** is probably exclusive and refers to Paul and the group of Christians with him. Paul is sending greetings from this group to the group of Christians that is with Titus on Crete. (See: [[rc://en/ta/man/translate/figs-inclusive]])
TIT 3 15 kx83 ἡ χάρις μετὰ πάντων ὑμῶν 1 Grace be with all of you This was a common Christian greeting. Alternate translation: “May God’s grace be with you” or “I ask that God will be gracious to all of you”
TIT 3 15 xy34 ὑμῶν 1 you Here **you** is plural. This blessing is for Titus and all of the believers there in Crete.
TIT 3 15 xy34 ὑμῶν 1 you Here **you** is plural. This blessing is for Titus and all of the believers there in Crete.

1 Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNote
196 TIT 3 15 f4vc τοὺς φιλοῦντας ἡμᾶς ἐν πίστει 1 those who love us in faith Possible meanings are (1) “the believers who love us” or (2) “the believers who love us because we share the same belief”.
197 TIT 3 15 xy35 figs-inclusive ἡμᾶς 1 us Here **us** is probably exclusive and refers to Paul and the group of Christians with him. Paul is sending greetings from this group to the group of Christians that is with Titus on Crete. (See: [[rc://en/ta/man/translate/figs-inclusive]])
198 TIT 3 15 kx83 ἡ χάρις μετὰ πάντων ὑμῶν 1 Grace be with all of you This was a common Christian greeting. Alternate translation: “May God’s grace be with you” or “I ask that God will be gracious to all of you”
199 TIT 3 15 xy34 ὑμῶν 1 you Here **you** is plural. This blessing is for Titus and all of the believers there in Crete.

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en_tn_65-3JN.tsv
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@ -45,4 +45,4 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNo
3JN 1 14 r8i4 figs-idiom στόμα πρὸς στόμα 1 mouth to mouth Here **mouth to mouth** is an idiom, meaning “in person”. Alternate translation: “in person” (See: [[rc://en/ta/man/translate/figs-idiom]])
3JN 1 15 v8yj εἰρήνη σοι 1 Peace to you “May God give you peace”
3JN 1 15 mhs1 ἀσπάζονταί σε οἱ φίλοι 1 The friends greet you “The believers here greet you”
3JN 1 15 lq8r ἀσπάζου τοὺς φίλους κατ’ ὄνομα 1 Greet the friends by name “Greet each of the believers there for me”
3JN 1 15 lq8r ἀσπάζου τοὺς φίλους κατ’ ὄνομα 1 Greet the friends by name “Greet each of the believers there for me”

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@ -368,26 +368,26 @@ dublin_core:
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