richmahn_en_tn/tn_OBA.tsv

1	Reference	ID	Tags	SupportReference	Quote	Occurrence	Note
2	front:intro	jrz8				0	# Introduction to Obadiah\n\n## Part 1: General Introduction\n\n### Outline of the Book of Obadiah\n\n1. Yahweh will judge Edom (1:1–16) A. Yahweh will destroy Edom (1:1–9) B. Why Yahweh will destroy Edom (1:10–14)\n2. Yahweh will judge the nations (1:15–16)\n3. Yahweh will deliver his people (1:17–21)\n\n### What is the Book of Obadiah about?\n\nAfter the nation of Babylon destroyed Jerusalem, the Edomites (from the neighboring land of Edom) captured fleeing Jews. Then they gave these Jews over to Babylon. The Book of Obadiah is about Yahweh judging the Edomites for harming his people. This book would be comforting to the people of Judah who had been captured and forced to live in Babylon.\n\n### How should the title of this book be translated?\n\nThis book is traditionally titled “The Book of Obadiah” or just “Obadiah.” Translators may decide to use a clearer title such as “The Sayings of Obadiah.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the Book of Obadiah?\n\nThe prophet Obadiah probably wrote this book. We know nothing more about Obadiah. His name in Hebrew means “Servant of Yahweh.”\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What was Edom’s relationship to Israel?\n\nObadiah referred to Edom as Israel’s brother. This is because the Edomites descended from Esau, and the Israelites descended from Jacob. Jacob and Esau were twin brothers. This made Edom’s betrayal of Israel much worse. The notes also refer to the Israelites as the people of Judah. Judah was the part of Israel that had survived the earlier destruction by the nation of Assyria and that was later captured by the nation of Babylon when the nation of Edom did not help them.\n\n## Part 3: Important Translation Issues\n\n### How do I translate the concept of “pride?”\n\nThe Book of Obadiah speaks of the pride of Edom. This meant that the Edomites thought that neither their enemies nor Yahweh could defeat them. (See: [[rc://*/tw/dict/bible/other/proud]])\n\n### When Obadiah is addressing Edom, should I use a singular or plural form of “you?”\n\nSince Obadiah addressed the people of Edom by referring to them as the nation of Edom, he used a singular form in the original language. But if you are using more plain language and want your translation to be clear that it is addressing the people of Edom, you could use a plural form.
3	1:1	xm1w		rc://*/ta/man/translate/figs-metaphor	חֲז֖וֹן עֹֽבַדְיָ֑ה	1	This is the title of the book. Here **vision** is used in the general sense of a message from Yahweh, rather than to indicate how Obadiah received that message. **Vision** here is a metaphor for the way that God gives knowledge to people. Alternate translation: “The message that God gave to Obadiah” or “The prophecy of Obadiah”
4	1:1	jdr1		rc://*/ta/man/translate/translate-names	עֹֽבַדְיָ֑ה	1	Some English translations call the prophet Abdias, but Obadiah is the form of his name most commonly used in English. Use the form of the name that is used in your source language or a form that is similar that sounds like a name in your language.
5	1:1	sv9x		rc://*/ta/man/translate/writing-quotations	כֹּֽה־אָמַר֩ אֲדֹנָ֨⁠י יְהוִ֜ה	1	This introduces the rest of the book as a message from God. Use a form here that is natural in your language for introducing what someone says.
6	1:1	s7if		rc://*/ta/man/translate/translate-names	יְהוִ֜ה	1	This is the name of God that he revealed to his people in the Old Testament.
7	1:1	jdr3		rc://*/ta/man/translate/figs-metonymy	לֶ⁠אֱד֗וֹם	1	People are being described here by the name of something closely associated with them, **Edom**, the land that they live in. If this is not clear in your language, you could say clearly that this message is about the people. Alternate translation: “concerning the people of Edom.”
8	1:1	jdr5		rc://*/ta/man/translate/figs-exclusive	שָׁמַ֜עְנוּ	1	Obadiah is speaking as one person among the many in the nations around Edom who have heard Yahweh’s message, including the people of Israel. If your language has an inclusive form for **We**, use that here.
9	1:1	c8w8		rc://*/ta/man/translate/figs-exclusive	שָׁמַ֜עְנוּ	1	Obadiah is speaking to the people of Judah about the people of Edom. So **We** here is inclusive; others in Judah have also heard or are now hearing the message calling the nations to war against Edom.
10	1:1	jdr7		rc://*/ta/man/translate/figs-activepassive	וְ⁠צִיר֙ & שֻׁלָּ֔ח	1	If it is more natural in your language, you could use the active form of the verb. Alternate translation: “I, Yahweh, have sent a messenger”
11	1:1	r27r		rc://*/ta/man/translate/figs-explicit	וְ⁠צִיר֙ & שֻׁלָּ֔ח	1	You could specify who sent the messenger. Alternate translation: “and Yahweh has sent a messenger”
12	1:1	jdr9		rc://*/ta/man/translate/figs-quotations	ק֛וּמוּ וְ⁠נָק֥וּמָה עָלֶי⁠הָ לַ⁠מִּלְחָמָֽה	1	The end of the verse is not spoken by Obadiah himself. Rather, these are the words of Yahweh’s messenger. They can be presented as a quotation with an introductory formula such as “saying,” or as indirect quotation as in UST.
13	1:1	pez6		rc://*/ta/man/translate/figs-idiom	ק֛וּמוּ	1	This phrase is used to tell people to get ready, in this case to attack Edom. Alternate translation: “Get ready”
14	1:1	iaok		rc://*/ta/man/translate/figs-idiom	וְ⁠נָק֥וּמָה עָלֶי⁠הָ	1	This is an idiom that means to violently oppose another person or nation. Alternate translation: “Let us gather our armies against Edom”
15	1:1	c9e2		rc://*/ta/man/translate/figs-metonymy	וְ⁠נָק֥וּמָה עָלֶי⁠הָ	1	Here, **her** refers to the land of Edom, which, again, stands for the people of Edom. Alternate translation: “Let us rise up against the people of Edom”
16	1:1	jd1r		rc://*/ta/man/translate/figs-abstractnouns	לַ⁠מִּלְחָמָֽה	1	If it would be helpful in your language, If your language does not use an abstract noun for the idea behind the word **battle**, you can express the same idea with a verbal form. Alternate translation: “to attack her”
17	1:2	cc3h		rc://*/ta/man/translate/writing-quotations	הִנֵּ֥ה קָטֹ֛ן נְתַתִּ֖י⁠ךָ	1	The addressee changes here. This is no longer Yahweh speaking to Judah or the messenger speaking to the other nations. Now Yahweh is speaking directly to the people of Edom. If it would be helpful in your language, you could add a quote introduction here, as in the UST.
18	1:2	npn6			הִנֵּ֥ה	1	This alerts the people of Edom to pay special attention to what follows. Use a natural way of getting someone’s attention in your language. Alternate translation: “Look” or “Pay attention to what I am about to tell you”
19	1:2	l6dc		rc://*/ta/man/translate/figs-parallelism	קָטֹ֛ן נְתַתִּ֖י⁠ךָ בַּ⁠גּוֹיִ֑ם בָּז֥וּי אַתָּ֖ה מְאֹֽד	1	These two phrases mean similar things and are used together to emphasize that Edom will lose its important status. If it would be more natural in your language, you could combine them as in the UST.
20	1:2	ec8m		rc://*/ta/man/translate/figs-metaphor	קָטֹ֛ן נְתַתִּ֖י⁠ךָ בַּ⁠גּוֹיִ֑ם	1	Something insignificant is spoken of as if it were small in size and could easily be overlooked. Alternate translation: “insignificant among the nations”
21	1:2	ch1u		rc://*/ta/man/translate/figs-activepassive	בָּז֥וּי אַתָּ֖ה מְאֹֽד	1	You could state this in the active form. Alternate translation: “the people of other nations will hate you”
22	1:3	kjbt		rc://*/ta/man/translate/figs-personification	זְד֤וֹן לִבְּ⁠ךָ֙ הִשִּׁיאֶ֔⁠ךָ	1	Here, **pride** is spoken of as though it were a person who could deceive someone. If this is not clear, you could say this with plain language. Alternate translation: “Because you are so proud, you have deceived yourselves”
23	1:3	hzdk		rc://*/ta/man/translate/figs-youcrowd	זְד֤וֹן לִבְּ⁠ךָ֙ הִשִּׁיאֶ֔⁠ךָ	1	Here, **you** is singular, since it refers to the people of Edom as a single nation, but if this is confusing in your language, you can use a plural form of “you” here and throughout this book.
24	1:3	kcc3		rc://*/ta/man/translate/figs-abstractnouns	זְד֤וֹן לִבְּ⁠ךָ֙	1	If your language does not use an abstract noun for the idea behind the word **pride**, you can express the same idea with an adjective such as “proud.” Alternate translation: “Your proud attitude”
25	1:3	qpw7		rc://*/ta/man/translate/figs-metaphor	זְד֤וֹן לִבְּ⁠ךָ֙	1	Here, **heart** is used to refer to a person’s thoughts and feelings. Alternate translation: “Your proud attitude”
26	1:3	k9sw		rc://*/ta/man/translate/figs-123person	שֹׁכְנִ֥י בְ⁠חַגְוֵי־סֶּ֖לַע	1	Here, the pronoun switches from **you** to **he** even though Yahweh is still talking to the people of Edom. If this is confusing in your language, you can continue to use **you**, since this is part of Yahweh’s continuing message to the people of Edom. Alternate translation: “you who live in the clefts of the rock”
27	1:3	q6sz			בְ⁠חַגְוֵי־סֶּ֖לַע	1	This means a place that is protected because it is surrounded by rocks.
28	1:3	r5zj		rc://*/ta/man/translate/figs-123person	אֹמֵ֣ר בְּ⁠לִבּ֔⁠וֹ	1	This says **he** and **his,** as if Yahweh were talking aloud about Edom rather than to Edom, but it can be translated with **you** as part of Yahweh’s continuing words to the people. Alternate translation: “you who say in your heart” or “you who say to yourselves”
29	1:3	jd3r		rc://*/ta/man/translate/figs-metaphor	אֹמֵ֣ר בְּ⁠לִבּ֔⁠וֹ	1	Here, the heart is used to refer to a person’s thoughts and feelings. Alternate translation: “he who says to himself” or “you who think”
30	1:3	i2hx		rc://*/ta/man/translate/figs-rquestion	מִ֥י יוֹרִדֵ֖⁠נִי אָֽרֶץ	1	This rhetorical question expresses how proud the Edomites were and how safe they felt. Alternate translation: “no one can bring me down to the ground” or “I am safe from all attackers”
31	1:4	xn9f		rc://*/ta/man/translate/figs-parallelism	אִם־תַּגְבִּ֣יהַּ כַּ⁠נֶּ֔שֶׁר וְ⁠אִם־בֵּ֥ין כּֽוֹכָבִ֖ים שִׂ֣ים קִנֶּ֑⁠ךָ	1	These two expressions have similar meanings. This is a way of showing that something is important by saying it more than once but in slightly different ways. If this is not clear in your language, use another way of showing that this is important. Alternate translation: “Even if you had wings and could live high up among the eagles, or even up among the stars”
32	1:4	jd5r		rc://*/ta/man/translate/figs-hyperbole	אִם־תַּגְבִּ֣יהַּ כַּ⁠נֶּ֔שֶׁר וְ⁠אִם־בֵּ֥ין כּֽוֹכָבִ֖ים שִׂ֣ים קִנֶּ֑⁠ךָ	1	The people of Edom think that they are safe because they live up high in the mountains. Yahweh is saying that even if they lived much higher than it is actually possible for humans to live, they would still not be safe. Alternate translation: “and I tell you that even if you had wings and could fly higher than eagles fly, and if you could make your homes among the stars”
33	1:4	jd7r		rc://*/ta/man/translate/figs-activepassive	שִׂ֣ים קִנֶּ֑⁠ךָ	1	If your language does not use passive verb forms, you can use the active form of the verb. Alternate translation: “if you can make your homes”
34	1:4	bbu3		rc://*/ta/man/translate/figs-metaphor	מִ⁠שָּׁ֥ם אוֹרִֽידְ⁠ךָ֖	1	Here, **bring you down** means “humble you” or “defeat you.” This is a spatial metaphor. Yahweh’s response to the Edomites is that there is nowhere they would be safe from his judgment and punishment. Alternate translation: “you would still not be safe there from the attackers that I am sending”
35	1:4	ce6e		rc://*/ta/man/translate/writing-quotations	נְאֻם־יְהוָֽה	1	This phrase reminds the reader that this message, including the entire book, came directly from Yahweh. Use a form of quotation that would make this clear in your language.
36	1:4	fyco		rc://*/ta/man/translate/figs-abstractnouns	נְאֻם־יְהוָֽה	1	If your language does not use an abstract noun for the idea behind the word **declaration**, you can express the same idea with a verbal form. Alternate translation: “Yahweh declares this to you.”
37	1:5	w86v		rc://*/ta/man/translate/figs-doublet	אִם־גַּנָּבִ֤ים בָּאֽוּ־לְ⁠ךָ֙ אִם־שׁ֣וֹדְדֵי לַ֔יְלָה	1	These two phrases mean the same thing. The repetition is used to emphasize the one idea that they are expressing. If this is not clear in your language, use another way of showing that this is important or you could combine them, as in the UST.
38	1:5	b93f		rc://*/ta/man/translate/figs-activepassive	אֵ֣יךְ נִדְמֵ֔יתָה	1	You could use the active form of the verb, and you could specify who is doing the action. Alternate translation: “how the attackers will destroy you”
39	1:5	jd9r		rc://*/ta/man/translate/figs-exclamations	אֵ֣יךְ נִדְמֵ֔יתָה	1	Yahweh adds this phrase in the middle of another sentence to express that the punishment of Edom is shocking. Unlike thieves and grape-harvesters, those who attack Edom will leave nothing behind. If it would be helpful in your language, you could move the phrase to the end of the verse and make it its own sentence. Alternate translation: “But attackers will destroy you completely”
40	1:5	q1pg		rc://*/ta/man/translate/figs-rquestion	הֲ⁠ל֥וֹא יִגְנְב֖וּ דַּיָּ֑⁠ם	1	This is a rhetorical question. The question form is used to make a point strongly. If you do not use rhetorical questions in this way in your language, you could use a statement here. Alternate translation: “they would only steal what they wanted”
41	1:5	k12c		rc://*/ta/man/translate/figs-rquestion	אִם־בֹּֽצְרִים֙ בָּ֣אוּ לָ֔⁠ךְ הֲ⁠ל֖וֹא יַשְׁאִ֥ירוּ עֹלֵלֽוֹת	1	This is a rhetorical question. The question form is used to make a point strongly. If you do not use rhetorical questions in this way in your language, you could use a statement here. Alternate translation: “they would certainly leave some grapes behind”
42	1:6	gpm5		rc://*/ta/man/translate/figs-exclamations	אֵ֚יךְ	1	Here, **How** introduces an exclamation to express amazement that the pillaging of Edom is so extreme. Use a natural way in your language to express this. Alternate translation: “In an extreme way” or “Completely”
43	1:6	zsf7		rc://*/ta/man/translate/figs-activepassive	אֵ֚יךְ נֶחְפְּשׂ֣וּ עֵשָׂ֔ו	1	If it would be helpful in your language, you could use the active form of this verb, and you could say who is doing the action. Alternate translation: “How the attackers will ransack the country of Edom”
44	1:6	m9p3		rc://*/ta/man/translate/figs-personification	עֵשָׂ֔ו	1	Here, the name **Esau** refers to the people of Edom. They were the descendants of Esau, who was also known as Edom. All the people of Edom are being portrayed as if they were a single person, their ancestor. If this is confusing in your language, you can refer to the people instead, as in the UST.
45	1:6	lf9t			נֶחְפְּשׂ֣וּ	1	Here, **ransacked** means that the enemies have searched through the people’s things, taken everything valuable, and left everything else in a mess or damaged.
46	1:6	w96y		rc://*/ta/man/translate/figs-activepassive	נִבְע֖וּ מַצְפֻּנָֽי⁠ו	1	If it would be helpful in your language, you could use the active form of this verb, and you could say who is doing the action. Alternate translation: “They will search out all of his hidden treasures”
47	1:7	yobe		rc://*/ta/man/translate/figs-explicit	עַֽד־הַ⁠גְּב֣וּל שִׁלְּח֗וּ⁠ךָ כֹּ֚ל אַנְשֵׁ֣י בְרִיתֶ֔⁠ךָ	1	If it does not make sense in your language to say that someone would be attacked by someone with whom they have a **covenant**, that is, an ally, then you could add in the missing step of their betrayal, as in the UST.
48	1:7	n3t6		rc://*/ta/man/translate/figs-youcrowd	בְרִיתֶ֔⁠ךָ	1	Yahweh is still addressing the people of Edom here, so the word **your** refers to them.
49	1:7	cr88			עַֽד־הַ⁠גְּב֣וּל שִׁלְּח֗וּ⁠ךָ	1	Here, **the border** could mean: (1) It could refer to the border of the country of Edom. Alternate translation: “will force you out of your country” or (2) it could refer to the border of a formerly friendly country. Alternate translation: “will reject you from taking refuge in their country”
50	1:7	a612		rc://*/ta/man/translate/figs-parallelism	כֹּ֚ל אַנְשֵׁ֣י בְרִיתֶ֔⁠ךָ & אַנְשֵׁ֣י שְׁלֹמֶ֑⁠ךָ לַחְמְ⁠ךָ֗	1	All three phrases refer to Edom’s allies. Yahweh is showing that what he is saying is important by saying it more than once in similar ways.
51	1:7	jd15		rc://*/ta/man/translate/figs-ellipsis	לַחְמְ⁠ךָ֗ יָשִׂ֤ימוּ מָזוֹר֙ תַּחְתֶּ֔י⁠ךָ	1	Hebrew says simply **your bread**. In this poetic style, hearers and readers are expected to understand the meaning and supply the missing words **The men of** from the previous two lines.
52	1:7	rc1i		rc://*/ta/man/translate/figs-aside	אֵ֥ין תְּבוּנָ֖ה בּֽ⁠וֹ	1	This phrase could mean: (1) Yahweh could be saying this as an aside in order to express his evaluation of the people of Edom. If this would be confusing in your language, you could continue the address to Edom in the second person, as in the UST. (2) the former allies could be saying this about Edom. Alternate translation: “Then they will say to you, ‘you are not as clever as you thought you were’” (3) It could be referring to the trap just mentioned. Alternate translation: “and there is no perception of it” (4) It could be referring to the shocking situation of Edom being betrayed by its allies. Alternate translation: “There is no understanding of this”
53	1:7	jd17		rc://*/ta/man/translate/figs-abstractnouns	אֵ֥ין תְּבוּנָ֖ה בּֽ⁠וֹ	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: “He does not understand anything”
54	1:7	jd19		rc://*/ta/man/translate/figs-personification	בּֽ⁠וֹ	1	Here, **him** probably refers to Edom, which represents the people who live there. Alternate translation: “in the people of Edom”
55	1:8	i4rg		rc://*/ta/man/translate/figs-rquestion	הֲ⁠ל֛וֹא בַּ⁠יּ֥וֹם הַ⁠ה֖וּא & וְ⁠הַאֲבַדְתִּ֤י חֲכָמִים֙ מֵֽ⁠אֱד֔וֹם	1	This is a rhetorical question. Yahweh uses the question form here to emphasize that he will certainly do this. Alternate translation: “On that day … I will certainly destroy the wise men from Edom”
56	1:8	jd21		rc://*/ta/man/translate/figs-explicit	וְ⁠הַאֲבַדְתִּ֤י חֲכָמִים֙ מֵֽ⁠אֱד֔וֹם	1	The original audience would have known that Edom was famous for its wisdom. So this means that even their famous wisdom cannot save them from Yahweh’s destruction. If it would be helpful in your language, you could indicate this information as in the UST.
57	1:8	i6ry		rc://*/ta/man/translate/figs-rquestion	וּ⁠תְבוּנָ֖ה מֵ⁠הַ֥ר עֵשָֽׂו	1	This is the second part of the rhetorical question. You could also start a new sentence here. Yahweh continues the question form here to emphasize that he will certainly do this. Alternate translation: “and I will certainly destroy their understanding” or “On that day I will certainly remove understanding from the mountain of Esau”
58	1:8	mupa		rc://*/ta/man/translate/figs-explicit	וּ⁠תְבוּנָ֖ה מֵ⁠הַ֥ר עֵשָֽׂו	1	In this poetic style, the reader is expected to use the words **will I not on that day destroy** from the first rhetorical question in order to understand this second one. If that is not clear in your language, you could repeat those words here. Alternate translation: “and will I not on that day destroy understanding from the mountain of Esau?”
59	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”
60	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”
61	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”
62	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).
63	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”
64	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”
65	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”
66	1:9	jd27		rc://*/ta/man/translate/figs-metaphor	יִכָּֽרֶת־אִ֛ישׁ	1	Here, **cut off** is a metaphor for being killed. The Edomites are pictured as part of the mountain where they live, and their death as being cut off from the mountain. Alternate translation: “your enemies will destroy all of you”
67	1:9	q6s7		rc://*/ta/man/translate/figs-activepassive	יִכָּֽרֶת־אִ֛ישׁ	1	You could use an active verb form, and you could specify who will do the action. Alternate translation: “your enemies will destroy all of you”
68	1:9	jd31		rc://*/ta/man/translate/figs-idiom	אִ֛ישׁ	1	Here, **a man** is an idiom that means “each person.” Alternate translation: “all you people”
69	1:9	jd35		rc://*/ta/man/translate/figs-synecdoche	מֵ⁠הַ֥ר עֵשָׂ֖ו	1	As in v. 8, Yahweh is referring to the whole territory by the name of this one part of it. See how you translated it there. Alternate translation: “from the land of Edom”
70	1:9	jd37		rc://*/ta/man/translate/figs-abstractnouns	מִ⁠קָּֽטֶל	1	The abstract noun **slaughter** intensifies the idea of being **cut off** or killed. If your language does not use an abstract noun for the idea behind the word **slaughter**, you can express the same idea with a verbal form. Alternate translation: “violently”
71	1:9	hsy2		rc://*/ta/man/translate/figs-abstractnouns	מִ⁠קָּֽטֶל	1	Some Bible translations put this phrase with verse 10, rather than with verse 9. If you choose to do that, verse 9 would end, “ … from the mountain of Esau.” Verse 10 would begin, “Because of slaughter, because of violence … ”
72	1:10	jd39		rc://*/ta/man/translate/figs-metonymy	אָחִ֥י⁠ךָ	1	The term **brother** is being used here to refer to members of a related people group. Use the term that is most natural in your language. Alternate translation: “your relatives who are the descendants of Jacob”
73	1:10	ui6g		rc://*/ta/man/translate/figs-personification	יַעֲקֹ֖ב	1	Here the name **Jacob** refers to the people of Judah, who were his descendants. All the people are being portrayed as if they were a single person, their ancestor.
74	1:10	jd41		rc://*/ta/man/translate/figs-abstractnouns	תְּכַסְּ⁠ךָ֣ בוּשָׁ֑ה	1	If your language does not use an abstract noun for the idea behind the word **shame**, you can express the same idea with a verbal form. Alternate translation: “you will be dishonored”
75	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”
76	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”
77	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”
78	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”
79	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.”
80	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.
81	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.
82	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.
83	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”
84	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”
85	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.
86	1:12	crs1		rc://*/ta/man/translate/figs-litany	וְ⁠אַל & וְ⁠אַל & וְ⁠אַל	1	Yahweh uses a repetitive series of sentences in verses 12–14 to show how badly the people of Edom have treated the people of Judah. This repetitive style of speaking or writing is called a “litany.” This is a list of the charges against the people of Edom. Yahweh goes on to say in verses 15 and 16 that he has found them guilty of all of these charges and that he will punish them. Use a form in your language that someone would use to list things that someone has done wrong.
87	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”
88	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.
89	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”
90	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).
91	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”
92	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”
93	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.
94	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.
95	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”
96	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”
97	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.”
98	1:14	ixs7		rc://*/ta/man/translate/translate-unknown	הַ⁠פֶּ֔רֶק	1	A **crossroads** is a place where two roads come together.
99	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).
100	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”
101	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.”
102	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.
103	1:15	crs7		rc://*/ta/man/translate/figs-idiom	יוֹם־יְהוָ֖ה	1	The **day of Yahweh** is an expression that refers to a specific time when God punishes people for their sins. Alternate translation: “the time when I, Yahweh, will judge and punish people for their sins”
104	1:15	crs9			קָר֥וֹב	1	In this context, **near** means “close in time.” Alternate translation: “will soon happen”
105	1:15	rd8g		rc://*/ta/man/translate/figs-activepassive	יֵעָ֣שֶׂה לָּ֔⁠ךְ	1	If you prefer an active verb you can use one here and you can specify who will do this action. Alternate translation: “I will do those same things to you”
106	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”
107	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”
108	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”
109	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”
110	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”
111	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”
112	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”
113	1:16	a8v3		rc://*/ta/man/translate/figs-doublet	וְ⁠שָׁת֣וּ וְ⁠לָע֔וּ	1	The words translated **drink** and **swallow** mean very similar things and are used together to intensify the one meaning. If your language does not have two such similar words, you can use one of the words and intensify the meaning in another way. Alternate translation: “They will drink all of it down”
114	1:16	vcve		rc://*/ta/man/translate/figs-metaphor	וְ⁠שָׁת֣וּ וְ⁠לָע֔וּ	1	Here the metaphor continues, using **drink** and **swallow** as images for suffering or being punished. Alternate translation: “I will make them suffer a lot”
115	1:17	cc36		rc://*/ta/man/translate/figs-abstractnouns	וּ⁠בְ⁠הַ֥ר צִיּ֛וֹן תִּהְיֶ֥ה פְלֵיטָ֖ה	1	The abstract noun **escape** refers to the people of Israel who will still be alive in Jerusalem after Yahweh has finished punishing the other nations. As [1:16](../01/16.md) says, those other nations will disappear completely, but the descendants of Jacob will continue as a people. Alternate translation: “But in Jerusalem some people will remain”
116	1:17	y9pz		rc://*/ta/man/translate/figs-metonymy	וּ⁠בְ⁠הַ֥ר צִיּ֛וֹן	1	This is a figure of speech that refers to Jerusalem by the name of something closely associated with it, the mountain that the city is built on. Alternate translation: “But in Jerusalem”
117	1:17	b4sh		rc://*/ta/man/translate/figs-abstractnouns	וְ⁠הָ֣יָה קֹ֑דֶשׁ	1	If your language does not use abstract nouns, you can translate the word **holiness** by using an adjective. Alternate translation: “and it will be a holy place”
118	1:17	cr13		rc://*/ta/man/translate/figs-idiom	בֵּ֣ית יַֽעֲקֹ֔ב	1	Here, **the house of Jacob** is an idiom that means “the descendants of Jacob” and by extension, all of the people of Israel. Alternate translation: “the people of Israel”
119	1:17	f4ur			אֵ֖ת מוֹרָֽשֵׁי⁠הֶם	1	Here, **possessions** refers to the land that was supposed to be passed down from generation to generation to each of the Israelite families and clans. If using a plural term is confusing, you could translate it with a singular word. Alternate translation: “the land that belongs to each of them”
120	1:18	rm2e		rc://*/ta/man/translate/figs-parallelism	וְ⁠הָיָה֩ בֵית־יַעֲקֹ֨ב אֵ֜שׁ וּ⁠בֵ֧ית יוֹסֵ֣ף לֶהָבָ֗ה	1	These two expressions have similar meanings. Yahweh is showing that what he is saying is important by saying it more than once. Both **house of Jacob** and **house of Joseph** stand for all of the Israelites. Alternate translation: “The Israelites will be like a fire. Yes, they will be like a flame” If saying this twice is confusing, you could combine them into one expression, as in the UST.
121	1:18	cr15		rc://*/ta/man/translate/figs-metonymy	בֵית־יַעֲקֹ֨ב	1	Here, the word **house** means all of the people descended from a particular person. All of the descendants of Jacob are being described as if they were one household living together. Alternate translation: “the Israelites”
122	1:18	cr17		rc://*/ta/man/translate/figs-synecdoche	וּ⁠בֵ֧ית יוֹסֵ֣ף	1	The descendants of Joseph are also being described as if they were one household. Joseph was the son of Jacob, and his descendants made up a large part of the people of Israel. So Yahweh is using his descendants to represent the whole nation.
123	1:18	yt8j		rc://*/ta/man/translate/figs-metonymy	וּ⁠בֵ֤ית עֵשָׂו֙ & לְ⁠בֵ֣ית עֵשָׂ֔ו	1	The descendants of Esau (Edom) are also being described as if they were one household. Alternate translation: “the people of Edom”
124	1:18	cr19		rc://*/ta/man/translate/figs-metaphor	אֵ֜שׁ & לֶהָבָ֗ה & לְ⁠קַ֔שׁ	1	In this metaphor, Yahweh is saying that the Israelites will be like fire and flame, that the people of Edom will be like dry grass, and that the Israelites will do to the people of Edom what fire and flame do to dry grass. In other words, just as fire and flame burn up dry grass until it is all gone, the Israelites who survive will conquer all of Edom. If this metaphor is not clear in your language, you could make it a simile, as in the UST.
125	1:18	hj8x		rc://*/ta/man/translate/translate-unknown	לְ⁠קַ֔שׁ	1	The word **stubble** means the dry pieces of plants that are left in the ground after their stalks have been cut. Alternate translation: “like dry grass”
126	1:18	cr23		rc://*/ta/man/translate/figs-doublet	וְ⁠דָלְק֥וּ בָ⁠הֶ֖ם וַ⁠אֲכָל֑וּ⁠ם	1	**Burn** and **consume** mean almost the same thing. Yahweh uses the words together to intensify the meaning. If you do not have two similar words in your language or if it would be confusing to say this twice, you could combine them into one phrase and intensify the meaning in another way. Alternate translation: “and they will burn them until they are all burned up” or “and they will burn them up completely”
127	1:18	amum		rc://*/ta/man/translate/figs-explicit	כִּ֥י	1	Here, **For** indicates that what follows is the reason for what came before. Yahweh is reminding the reader that these things will certainly happen, because this message comes from him. If it would be helpful in your language, you could say this explicitly, as in the UST.
128	1:18	c5jr		rc://*/ta/man/translate/figs-123person	כִּ֥י יְהוָ֖ה דִּבֵּֽר	1	Yahweh is speaking of himself in the third person here. If that is confusing in your language, you could change it to first person, as in the UST.
129	1:19	cr25			וְ⁠יָרְשׁ֨וּ	1	This verse as a whole describes people who live in different parts of Israel conquering the territories next to them. Alternate translation: “will conquer”
130	1:19	zu8p		rc://*/ta/man/translate/figs-metonymy	הַ⁠נֶּ֜גֶב	1	The **Negev** is the name of the southern region of Judea that is dry, rocky, and barren. It is being used to represent the people who live there. The people are being described by the name of something closely associated with them, the land that they live in. Alternate translation: “The Israelites who live in the Negev”
131	1:19	cr27		rc://*/ta/man/translate/figs-synecdoche	הַ֣ר עֵשָׂ֗ו	1	This was one of the mountains in Edom. See how you translated this in verses 8 and 9. Yahweh is referring to the whole territory of Edom by using the name of one prominent part of it. Alternate translation: “the country of Edom”
132	1:19	m7qk		rc://*/ta/man/translate/figs-metonymy	וְ⁠הַ⁠שְּׁפֵלָה֙	1	The **Shephelah** is the name of the western foothills in the land of Israel. That location is being used to represent the people who live there. The people are being described by the name of something closely associated with them, the land that they live in. Alternate translation: “the Israelites who live in the western foothills.”
133	1:19	dew4		rc://*/ta/man/translate/figs-ellipsis	וְ⁠הַ⁠שְּׁפֵלָה֙ אֶת־פְּלִשְׁתִּ֔ים	1	Here, the reader is expected to supply the verb **will possess** from the previous clause. Alternate translation: “and the Israelites who live in the Shephelah will possess the land of the Philistines”
134	1:19	cr29		rc://*/ta/man/translate/figs-metonymy	פְּלִשְׁתִּ֔ים	1	The **Philistines** were people who occupied the territory to the west of Israel. Here, the people are used to represent that territory, also known as the region of Phoenicia. Alternate translation: “the region of the Philistines”
135	1:19	app9			וְ⁠יָרְשׁוּ֙	1	Alternate translation: “The people of Israel will possess”
136	1:19	vmfw		rc://*/ta/man/translate/figs-synecdoche	אֶת־שְׂדֵ֣ה אֶפְרַ֔יִם וְ⁠אֵ֖ת שְׂדֵ֣ה שֹׁמְר֑וֹן	1	Here, **field** refers to a large, open area, and represents the whole territory that belonged to the tribe of **Ephraim** and that surrounded the city of **Samaria**. Alternate translation: “all of the territory that had belonged to the people of Ephraim and all of the area around Samaria”
137	1:19	gup4		rc://*/ta/man/translate/figs-personification	וּ⁠בִנְיָמִ֖ן	1	Here, **Benjamin** represents the people of the tribe of Benjamin. All the people are being portrayed as if they were a single person, their ancestor. See the UST.
138	1:19	czq7		rc://*/ta/man/translate/figs-ellipsis	וּ⁠בִנְיָמִ֖ן אֶת־הַ⁠גִּלְעָֽד	1	Here, the reader is expected to supply the verb **will possess** from the previous clause. Alternate translation: “and the people of the tribe of Benjamin will possess the land of Gilead”
139	1:19	cr31		rc://*/ta/man/translate/figs-synecdoche	הַ⁠גִּלְעָֽד	1	**Gilead** is a region east of the land of Israel, across the Jordan River. It is being used to represent the areas to the east. See the UST.
140	1:20	xw8x		rc://*/ta/man/translate/grammar-collectivenouns	וְ⁠גָלֻ֣ת הַֽ⁠חֵל־הַ֠⁠זֶּה	1	Here, **exile** is a collective singular noun that includes all of the people who were exiled. Alternate translation: “All of the large group of people who were captured and taken away from their homes”
141	1:20	t8hm			הַֽ⁠חֵל	1	Here, the word translated as **army** can also mean “a large number of people.” In this context, the large number of people are also described as capturing territory, so they will be acting as an army. If you have a term that can mean both of these things, use it here. If not, then choose the term that fits best.
142	1:20	cr35		rc://*/ta/man/translate/figs-metaphor	לִ⁠בְנֵ֨י יִשְׂרָאֵ֤ל	1	Here, there are two possibilities for the meaning of **the sons of Israel**: (1) In this context, **Israel** is identified as occupying territory in the north and is in contrast with **Jerusalem**, so it seems that **the sons of Israel** is referring to people who are from the northern kingdom of Israel. Alternate translation: “from northern Israel” (2) It could refer to all of the descendants of Israel. Alternate translation: “of the people of Israel”
143	1:20	cr37		rc://*/ta/man/translate/figs-metonymy	אֲשֶֽׁר־כְּנַעֲנִים֙	1	The land of Canaan is where the people of Israel lived before they were exiled. So the people are being called by the name of the place where they lived, and where they will live again. Alternate translation: “who lived in the land of Canaan”
144	1:20	r8cn		rc://*/ta/man/translate/translate-names	עַד־צָ֣רְפַ֔ת	1	Zarephath was a Phoenician city north of Israel on the coast of the Mediterranean Sea between Tyre and Sidon. Alternate translation: “as far north as Zarephath”
145	1:20	zdk5		rc://*/ta/man/translate/figs-ellipsis	עַד־צָ֣רְפַ֔ת	1	The reader is expected to supply the verb “will possess” or “will capture” from the previous sentence. Alternate translation: “will capture the territory as far north as Zarephath”
146	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”
147	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”
148	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”
149	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”
150	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”
151	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”
152	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”
153	1:21	cr45		rc://*/ta/man/translate/figs-synecdoche	הַ֣ר עֵשָׂ֑ו	1	This phrase refers to the mountainous territory where Esau, the brother of Jacob and the ancestor of the Edomites, went and settled. So it means “the hill country that came to belong to Esau and his descendants.” See how you translated this in verses 8, 9, and 19. Alternate translation: “the land of Edom”
154	1:21	wy7x			וְ⁠הָיְתָ֥ה לַֽ⁠יהוָ֖ה הַ⁠מְּלוּכָֽה	1	This phrase emphasizes that Yahweh will personally rule over the kingdom of Israel as they rule over Edom. Alternate translation: “Yahweh will be the king over all”