See in Reader
Moved stray commas and periods to after closing double quotes. (#380)
This commit is contained in:
Larry Sallee
Gogs
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e42406f266
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1c7d35cc8e
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@ -5,26 +5,26 @@
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1. Select the project (book of the Bible) that you want to check
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1. Select the category or categories of words that you want to check
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1. Select your Gateway Language
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1. Click "Launch"
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1. Click “Launch”
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1. Work through the list of words on the left by following the instructions that appear to the right of the Bible verse.
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1. To understand the source word better, you can read the short definition in the blue bar, or the longer one in the panel on the right side.
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1. After selecting (highlighting) the translation for the word or phrase in the list, click "Save."
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1. After selecting (highlighting) the translation for the word or phrase in the list, click “Save.”
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1. Consider whether or not the term that was chosen makes sense in this context.
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1. If you think that the translation for the term is a good translation, then click "Save and Continue."
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1. If you think that the translation for the term is a good translation, then click “Save and Continue.”
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1. If you think that there is a problem with the verse or that the translation for the word or phrase is not good, then either edit the verse to make it better, or make a comment telling someone who will review your work what you think might be wrong with the translation here.
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1. If you have made an edit, you may need to make your selection again.
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1. When you are finished making your edit or comment, click "Save and Continue." If you prefer to only make a comment about a term and not make a selection for it, then click on the next verse in the list on the left to go on to the next word.
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1. When you are finished making your edit or comment, click “Save and Continue.” If you prefer to only make a comment about a term and not make a selection for it, then click on the next verse in the list on the left to go on to the next word.
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After a selection has been made for all of the verses where a translationWord occurs, the list for that word can be reviewed. The instructions that follow are for the reviewer or for the translation team.
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1. You will now be able to see a list of the translations that were made for each term under each translationWord on the left. If you see that the word was translated in different ways in different verses, you will want to review the places that have differences to see if the target term used was the correct one for each context.
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1. You will also want to review any comments that were made by others. To do that, click the funnel symbol to the right of "Menu" at the upper left. A list will open, including the word "Comments."
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1. Click the box next to "Comments." This will make all verses that do not have comments in them disappear.
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1. You will also want to review any comments that were made by others. To do that, click the funnel symbol to the right of “Menu” at the upper left. A list will open, including the word “Comments.”
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1. Click the box next to “Comments.” This will make all verses that do not have comments in them disappear.
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1. To read the comments, click on the first verse in the list.
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1. Click on "Comment."
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1. Click on “Comment.”
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1. Read the comment, and decide what you will do about it.
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1. If you decide to make an edit to the verse, then click "Cancel" and then "Edit Verse." This will open a small screen where you can edit the verse.
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1. When you are finished making the edit, select the reason for the change, and then click "Save."
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1. If you decide to make an edit to the verse, then click “Cancel” and then “Edit Verse.” This will open a small screen where you can edit the verse.
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1. When you are finished making the edit, select the reason for the change, and then click “Save.”
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Continue this process until you have acted on all of the comments that were left for you.
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@ -15,7 +15,7 @@ Secondly, although the translator may know very well what the text should say, t
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It often happens when one person writes a sentence and then another person reads it (or sometimes even if the first person reads it again later), that they understand it to say something different from what the writer meant. Take the following sentence as an example.
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"John took Peter to the temple and then he went home."
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“John took Peter to the temple and then he went home.”
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In his mind when he wrote it, the writer meant that Peter went home, but the reader thought that the writer probably meant that it was John who went home. The sentence needs to be changed so that it is more clear.
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@ -17,7 +17,7 @@ To use these questions, follow these steps:
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2. Ask the community members some of the questions for that passage, one question at a time. It is not necessary to use all of the questions for each story or chapter if it seems that the community members are understanding the translation well.
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3. After each question, a member of the language community will answer the question. If the person only answers with a “yes” or a “no”, then the questioner should ask a further question so that he can be sure that the translation is communicating well. A further question could be something like, “How do you know that?” or “What part of the translation tells you that?”
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3. After each question, a member of the language community will answer the question. If the person only answers with a “yes” or a “no,” then the questioner should ask a further question so that he can be sure that the translation is communicating well. A further question could be something like, “How do you know that?” or “What part of the translation tells you that?”
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4. Write down or record the answer that the person gives, along with the chapter and verse of the Bible or the story and frame number of Open Bible Stories that you are talking about. If the person’s answer is similar to the suggested answer that has been provided for the question, then the translation is clearly communicating the right information at that point. The answer does not have to be exactly the same as the suggested answer to be a right answer, but it should give basically the same information. Sometimes the suggested answer is very long. If the person answers with only part of the suggested answer, that is also a right answer.
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@ -27,7 +27,7 @@ To use these questions, follow these steps:
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7. After the translation team has revised the translation of a passage, then ask some other members of the language community the same questions for that passage. That is, ask other speakers of the language who have not been involved in checking that same passage before. If they answer the questions correctly, then the translation of that passage is now communicating well.
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8. Repeat this process with each story or Bible chapter until members of the language community can answer the questions well, showing that the translation is communicating the right information clearly. The translation is ready for the church leader's accuracy check when language community members who have not heard the translation before can answer the questions correctly.
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8. Repeat this process with each story or Bible chapter until members of the language community can answer the questions well, showing that the translation is communicating the right information clearly. The translation is ready for the church leader’s accuracy check when language community members who have not heard the translation before can answer the questions correctly.
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9. Go to the Community Evaluation page and answer the questions there. (See [Language Community Evaluation Questions](../community-evaluation/01.md).)
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@ -1,7 +1,7 @@
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In order for the reader to be able to read and understand the translation easily, it is important that you (the translator) spell words consistently. This can be difficult if there is not a tradition of writing or spelling in the target language. When there are several people working on different parts of a translation, they may spell the same words differently from each other. For that reason, it is important for the translation team to meet together before they start translating to talk about how they plan to spell words.
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As a team, discuss the words that are difficult to spell. If the words have sounds in them that are difficult to represent, then you may need to make a change in the writing system that you are using (see [Alphabet/Orthography](../../translate/translate-alphabet/01.md)). If the sounds in the words can be represented in different ways, then the team will need to agree on how to spell them. Make a list of the agreed-upon spellings of these words in alphabetical order. Make sure that each member of the team has a copy of this list so that they can consult it when translating. Add other difficult words to the list as you come across them, and make sure that these are added to everyone's list with the same spelling. It may be helpful to use a spreadsheet to maintain your spelling list. This can be easily updated and shared electronically, or printed out periodically.
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As a team, discuss the words that are difficult to spell. If the words have sounds in them that are difficult to represent, then you may need to make a change in the writing system that you are using (see [Alphabet/Orthography](../../translate/translate-alphabet/01.md)). If the sounds in the words can be represented in different ways, then the team will need to agree on how to spell them. Make a list of the agreed-upon spellings of these words in alphabetical order. Make sure that each member of the team has a copy of this list so that they can consult it when translating. Add other difficult words to the list as you come across them, and make sure that these are added to everyone’s list with the same spelling. It may be helpful to use a spreadsheet to maintain your spelling list. This can be easily updated and shared electronically, or printed out periodically.
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The names of people and places in the Bible can be difficult to spell because many of them are unknown in target languages. Be sure to include these in your spelling list.
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@ -9,4 +9,4 @@ It is important that your target language translation include all of the verses
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### Checking for Missing Verses
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Here is one way to check your translation for missing verses. After a book has been translated, import the translation into ParaText, and then run the check for “chapter/verse numbers". ParaText will give you a list of all the places in that book where verses are missing. You can then look at each of those places and decide if the verse is missing because of one of the three reasons above, or if it is missing by mistake and you need to go back and translate that verse.
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Here is one way to check your translation for missing verses. After a book has been translated, import the translation into ParaText, and then run the check for “chapter/verse numbers.” ParaText will give you a list of all the places in that book where verses are missing. You can then look at each of those places and decide if the verse is missing because of one of the three reasons above, or if it is missing by mistake and you need to go back and translate that verse.
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@ -1,7 +1,7 @@
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### 1. Show the Target Language Usage for Words and Clauses
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For the purposes of this module, "target language" refers to the language into which the Bible draft was made, and "language of wider communication" refers to the language into which the back translation is being made.
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For the purposes of this module, “target language” refers to the language into which the Bible draft was made, and “language of wider communication” refers to the language into which the back translation is being made.
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#### Use the meaning of the word in context
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### Why is a back translation necessary?
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The purpose of a back translation is to allow a consultant or checker of biblical material who does not understand the target language to be able to see what is in the target language translation, even though he or she does not understand the target language. In this way, the checker can "look through" the back translation and check the target language translation without knowing the target language. Therefore, the language of the back translation needs to be a language that both the back translator (that is, the person doing the back translation) and the checker understand well. Often this means that the back translator will need to translate the target language text back into the same language of wider communication that was used for the source text.
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The purpose of a back translation is to allow a consultant or checker of biblical material who does not understand the target language to be able to see what is in the target language translation, even though he or she does not understand the target language. In this way, the checker can “look through” the back translation and check the target language translation without knowing the target language. Therefore, the language of the back translation needs to be a language that both the back translator (that is, the person doing the back translation) and the checker understand well. Often this means that the back translator will need to translate the target language text back into the same language of wider communication that was used for the source text.
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Some people might consider this to be unnecessary, since the biblical text already exists in the source language. But remember that the purpose of the back translation is to allow the checker to see what is in the target language translation. The checker cannot see what is in the target language translation by reading the original source language text. In order to see what is in the target language translation, the back translator must make a new translation back into the language of wider communication that is based only on the target language translation. For this reason, the back translator *must not* look at the source language text when doing his back translation, but *must look only* at the target language text. In this way, the checker can identify any problems that might exist in the target language translation and work with the translator to fix those problems.
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@ -14,7 +14,7 @@ These are steps for the Quality Checkers or Church Network Delegates to follow w
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#### While Checking
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1. **Align the passage**. If this has not been done, then use the Aligning Tool in translationCore to align the passage with the original language. If you do not speak the target language, then work together with someone who does speak the target language. In this way, you can align the translation by combining your knowledge of the original language with the other person's knowledge of the target language. As a result of the aligning process, you will have questions about parts of the translation. Make note of these with the comment feature in translationCore so that you can ask the translation team about them when you meet, or so that the translation team can see and discuss them before you meet. For instructions about the alignment tool, go to [Alignment Tool](../alignment-tool/01.md).
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1. **Align the passage**. If this has not been done, then use the Aligning Tool in translationCore to align the passage with the original language. If you do not speak the target language, then work together with someone who does speak the target language. In this way, you can align the translation by combining your knowledge of the original language with the other person’s knowledge of the target language. As a result of the aligning process, you will have questions about parts of the translation. Make note of these with the comment feature in translationCore so that you can ask the translation team about them when you meet, or so that the translation team can see and discuss them before you meet. For instructions about the alignment tool, go to [Alignment Tool](../alignment-tool/01.md).
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1. **Ask Questions**. When you are with the translation team and you want to address something that you think might be a problem in the translation, do not make a statement to the translator that there is a problem in the translation. If you do not speak the target language, then you do not know if there is a problem or not. You only think that there might be a problem. Even if you do speak the target language, it is more polite to ask a question than to make a statement that something is wrong. You could ask something like, “What would you think about saying it this way?” and then suggest an alternative way to translate it. Then together you can discuss the different translation ideas, and you can give reasons why you think one translation alternative might be better than another. Then, after considering the alternatives, the translator or translation team must decide which way is best. For topics to ask questions about while checking a Bible translation, see [Types of Things to Check](../vol2-things-to-check/01.md).
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1. **Explore the target language and culture**. The questions that you ask will be to discover what the phrase means in the target language. The best questions are the ones that help the translator to think about what the phrase means and how it is used. Useful questions are, “In what situations is this phrase used in your language?” or “Who usually says things like this, and why do they say it?” It is also useful to help the translator to think about what a person from his village would say if in the same situation as the person in the Bible.
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1. **Teach the translator**. After you explore the meaning of a phrase in the target language and culture, you can tell the translator what the phrase means in the source language and culture. Then together you can decide if the phrase in the translation or the phrase he has just thought of has that same meaning or not.
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### Explanation
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The objective of the gateway languages strategy is to equip 100% of the people groups that comprise the global Church with biblical content that is released from copyright restrictions and made available in a language they understand well (a language of wider communication, also known as a "gateway language") together with unrestricted translation training and tools that enable them to translate it into a language they understand fully (their own language). A “gateway language” is a language of wider communication through which second-language speakers of that language can gain access to content and translate it into their own language.
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The objective of the gateway languages strategy is to equip 100% of the people groups that comprise the global Church with biblical content that is released from copyright restrictions and made available in a language they understand well (a language of wider communication, also known as a “gateway language”) together with unrestricted translation training and tools that enable them to translate it into a language they understand fully (their own language). A “gateway language” is a language of wider communication through which second-language speakers of that language can gain access to content and translate it into their own language.
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The “gateway languages” at the world level comprise the smallest number of languages through which content can be delivered to every other language, via translation by bilingual speakers. For example, French is a gateway language for minority languages in Francophone Africa since content available in French can be translated by bilingual speakers from French into their own languages.
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@ -15,7 +15,7 @@ The biggest factor that enables distribution of content is the [Open License](..
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* **Share** — copy and redistribute the material in any medium or format
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* **Adapt** — remix, transform, and build upon the material
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for any purpose, even commercial, without cost. "Freely you have received; freely give." (Matthew 10:8)
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for any purpose, even commercial, without cost. “Freely you have received; freely give.” (Matthew 10:8)
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For ways to share your translations both online and offline, see [Sharing Content](../share-content/01.md).
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### Welcome
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Welcome to Bible translation! We are pleased that you desire to translate God's message into the language of your people, whether this is through translaton of Bible stories or books of Scripture. This Process Manual is a step-by-step guide to help translation teams know what they need to do from the start of a project to its completion. This guide will help a translation team from the initial setup to the final publishing of translated and checked content.
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Welcome to Bible translation! We are pleased that you desire to translate God’s message into the language of your people, whether this is through translaton of Bible stories or books of Scripture. This Process Manual is a step-by-step guide to help translation teams know what they need to do from the start of a project to its completion. This guide will help a translation team from the initial setup to the final publishing of translated and checked content.
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### Getting Started
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### After Using translationCore®
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At any point, you may upload your work to [Door43](https://git.door43.org) by returning to the project list and clicking on the three-dot menu next to the project that you want to upload and choosing "Upload to Door43". You can also save your project to a file on your computer. Once uploaded, Door43 will keep your work in a repository under your user name and you can access your work there (see [Publishing](../intro-publishing/01.md)).
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At any point, you may upload your work to [Door43](https://git.door43.org) by returning to the project list and clicking on the three-dot menu next to the project that you want to upload and choosing “Upload to Door43.” You can also save your project to a file on your computer. Once uploaded, Door43 will keep your work in a repository under your user name and you can access your work there (see [Publishing](../intro-publishing/01.md)).
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### OL Translation Process
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For "Other Languages" (OLs, languages other than Gateway Languages), which are most of the languages of the world, the following is the process of translation that unfoldingWord recommends and supports with translation resources and tools.
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For “Other Languages” (OLs, languages other than Gateway Languages), which are most of the languages of the world, the following is the process of translation that unfoldingWord recommends and supports with translation resources and tools.
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After [Setting up a Translation Committee](../setup-team/01.md) and training translators in [Translation Principles](../pretranslation-training/01.md) and how to use [translationStudio](../setup-ts/01.md), we recommend that you follow this process:
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### Description
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The term "biblical imagery" refers in a general way to any kind of language in which an image is paired with an idea such that the image represents the idea. This general definition is applied most directly to [metaphors](../figs-metaphor/01.md) but can also includes [similes](../figs-simile/01.md), [metonymies](../figs-metonymy/01.md), and cultural models.
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The term “biblical imagery” refers in a general way to any kind of language in which an image is paired with an idea such that the image represents the idea. This general definition is applied most directly to [metaphors](../figs-metaphor/01.md) but can also includes [similes](../figs-simile/01.md), [metonymies](../figs-metonymy/01.md), and cultural models.
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We have included several modules about biblical imagery in order to tell about the various patterns of imagery found in the Bible. The patterns of pairings found in the Bible are often unique to the Hebrew and Greek languages. It is useful to recognize these patterns because they repeatedly present translators with the same problems regarding how to translate them. Once translators think through how they will handle these translation challenges, they will be ready to meet them anywhere they see the same patterns. See [Biblical Imagery - Common Patterns](../bita-part1/01.md) for links to pages showing common patterns of pairings between ideas in similes and metaphors.
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### Common Types of Biblical Imagery
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A **simile** is an explicit figure of speech that compares two items using one of the specific terms "like", "as", or "than".
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A **simile** is an explicit figure of speech that compares two items using one of the specific terms “like,” “as,” or “than.”
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A **metonymy** is an implicit figure of speech that refers to an item (either physical or abstract) not by its own name, but by the name of something closely related to it. See [Biblical Imagery - Common Metonymies](../bita-part2/01.md) for a list of some common metonymies in the Bible.
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In a metaphor, the **Idea** is the abstract term (concept, action, etc.) which is referred to by the physical term (object, event, action, etc.). Often, the Idea of a metaphor is not explicitly stated in the Bible, but only implied from the context.
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A **simple metaphor** is an explicit metaphor in which a single physical image is used to refer to a single abstract idea. For example, when Jesus said "I am the light of the world" (John 8:12 ULT), he was using the Image of "light" to refer to an abstract Idea about himself. NOTE: as with many simple metaphors in the Bible, the Image is explicitly stated, but the Idea is implied from the context.
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A **simple metaphor** is an explicit metaphor in which a single physical image is used to refer to a single abstract idea. For example, when Jesus said “I am the light of the world” (John 8:12 ULT), he was using the Image of “light” to refer to an abstract Idea about himself. NOTE: as with many simple metaphors in the Bible, the Image is explicitly stated, but the Idea is implied from the context.
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An **extended metaphor** is an explicit metaphor that uses multiple images and multiple ideas at the same time. For example, in Psalm 23 the psalmist writes "Yahweh is my shepherd" and then goes on to describe multiple physical aspects of the relationship between sheep and a shepherd as well as multiple abstract ideas concerning the relationship between himself and Yahweh.
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An **extended metaphor** is an explicit metaphor that uses multiple images and multiple ideas at the same time. For example, in Psalm 23 the psalmist writes “Yahweh is my shepherd” and then goes on to describe multiple physical aspects of the relationship between sheep and a shepherd as well as multiple abstract ideas concerning the relationship between himself and Yahweh.
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A **complex metaphor** is an implicit metaphor that uses multiple images and multiple ideas at the same time. *Complex metaphors are very similar to extended metaphors, except that they are implied by the text rather than explicitly stated. Because of this, complex metaphors can be very difficult to identify in the Bible.* For example, in Ephesians 6:10-20 the apostle Paul describes how a Christian should prepare to resist temptation by comparing abstract ideas to pieces of armor worn by a soldier. The term "full armor of God" is not a combination of several simple metaphors (where the belt represents truth, the helmet represents salvation, etc.). Rather, the unstated complex metaphor PREPARATION IS GETTING DRESSED underlies the entire description as a whole. The apostle Paul was using the physical Image of a soldier putting on his armor (that is, "GETTING DRESSED") to refer to the abstract Idea (that is, "PREPARATION") of a Christian preparing himself to resist temptation.
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A **complex metaphor** is an implicit metaphor that uses multiple images and multiple ideas at the same time. *Complex metaphors are very similar to extended metaphors, except that they are implied by the text rather than explicitly stated. Because of this, complex metaphors can be very difficult to identify in the Bible.* For example, in Ephesians 6:10-20 the apostle Paul describes how a Christian should prepare to resist temptation by comparing abstract ideas to pieces of armor worn by a soldier. The term “full armor of God” is not a combination of several simple metaphors (where the belt represents truth, the helmet represents salvation, etc.). Rather, the unstated complex metaphor PREPARATION IS GETTING DRESSED underlies the entire description as a whole. The apostle Paul was using the physical Image of a soldier putting on his armor (that is, “GETTING DRESSED”) to refer to the abstract Idea (that is, “PREPARATION”) of a Christian preparing himself to resist temptation.
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In our translation helps, we use the term **cultural model** to refer to either an extended metaphor or a complex metaphor that is widely used within a specific culture which may or may not be used within a different culture. See [Biblical Imagery - Cultural Models](../bita-part3/01.md) for a list of some cultural models found in the Bible.
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> Someone who breaks open their way for them will go ahead of them. They break through the gate and go out; **their king** will pass on before them. **Yahweh** will be at their head. (Micah 2:8 ULT)
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> Out of his mouth goes a sharp sword, so that with it he might strike the nations, and he will shepherd them with an iron rod. He tramples in the winepress of the fury of the wrath of **God Almighty**. He has a name written on his robe and on his thigh: “**King of kings and Lord of lords**." (Revelation 19:15-16 ULT)
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> Out of his mouth goes a sharp sword, so that with it he might strike the nations, and he will shepherd them with an iron rod. He tramples in the winepress of the fury of the wrath of **God Almighty**. He has a name written on his robe and on his thigh: “**King of kings and Lord of lords**.” (Revelation 19:15-16 ULT)
|
||||
|
||||
This cultural model was very common in ancient Near Eastern cultures, and the ancient Israelites who read the Bible would have understood it easily because their nation was ruled by a king. However, many modern nations are not ruled by kings, so this specific cultural model is not as easily understood in many modern cultures.
|
||||
|
||||
|
|
|
|||
|
|
@ -8,7 +8,7 @@ Some common [metonymies](../figs-metonymy/01.md) and [metaphors](../figs-metapho
|
|||
|
||||
In these verses, the body of Christ represents the group of people who follow Christ.
|
||||
|
||||
#### A BROTHER represents a person's relatives, associates, or peers
|
||||
#### A BROTHER represents a person’s relatives, associates, or peers
|
||||
|
||||
> For Mordecai the Jew was second to the King Ahasuerus, and great among the Jews, and favored by the multitude of his **brothers**… (Esther 10:3a ULT)
|
||||
|
||||
|
|
@ -48,8 +48,8 @@ To put something before one’s face is to look at it intently or pay attention
|
|||
|
||||
> He encloses **the face** of the moon and spreads his clouds on it. (Job 26:9 ULT)
|
||||
|
||||
#### A FATHER represents someone's ancestor(s)
|
||||
#### A SON represents someone's descendant(s)
|
||||
#### A FATHER represents someone’s ancestor(s)
|
||||
#### A SON represents someone’s descendant(s)
|
||||
|
||||
> And they and our **fathers** were arrogant, and they stiffened their necks, and did not listen to your commandments. (Nehemiah 9:16 ULT)
|
||||
|
||||
|
|
@ -79,9 +79,9 @@ To put something before one’s face is to look at it intently or pay attention
|
|||
|
||||
> On the seventh day, when the **heart** of the king was pleased by the wine… (Esther 1:10a ULT)
|
||||
|
||||
#### The HEART represents someone's attitude
|
||||
#### The HEART represents someone’s attitude
|
||||
|
||||
> Then the king Ahasuerus spoke and said to Esther the queen, "Who is he, this man? Where is this man, he whose **heart** is full to do thus?" (Esther 7:5 ULT)
|
||||
> Then the king Ahasuerus spoke and said to Esther the queen, “Who is he, this man? Where is this man, he whose **heart** is full to do thus?” (Esther 7:5 ULT)
|
||||
|
||||
In this context, having a full heart means to be proud or arrogant.
|
||||
|
||||
|
|
@ -89,7 +89,7 @@ In this context, having a full heart means to be proud or arrogant.
|
|||
|
||||
> For the matter of the queen will go out to all the women, in order to make their husbands despised in their **eyes**… (Esther 1:17a ULT)
|
||||
|
||||
#### The EYES represent someone's attitude
|
||||
#### The EYES represent someone’s attitude
|
||||
|
||||
> but you bring down those with **proud, uplifted eyes**! (Psalm 18:27 ULT)
|
||||
|
||||
|
|
@ -134,7 +134,7 @@ If someone’s name is great, it means that he is great.
|
|||
|
||||
To honor someone’s name is to honor him.
|
||||
|
||||
#### A NAME represents someone's fame or reputation
|
||||
#### A NAME represents someone’s fame or reputation
|
||||
|
||||
> You must no longer profane **my holy name** with your gifts and your idols. (Ezekiel 20:39 ULT)
|
||||
|
||||
|
|
@ -148,7 +148,7 @@ To make God’s name holy is to cause people to to see that God is holy.
|
|||
|
||||
The fact that the men said they heard a report about Yahweh shows that “because of the name of Yahweh” means because of Yahweh’s reputation.
|
||||
|
||||
#### A NAME represents someone's power, authority, position, or status
|
||||
#### A NAME represents someone’s power, authority, position, or status
|
||||
|
||||
> In the **name** of the king Ahasuerus it was written, and it was sealed with the signet ring of the king. (Esther 3:12b ULT)
|
||||
|
||||
|
|
@ -164,7 +164,7 @@ The fact that the men said they heard a report about Yahweh shows that “becaus
|
|||
|
||||
> Yahweh, Yahweh, God is merciful and gracious, **slow to anger**… (Exodus 34:6 ULT)
|
||||
|
||||
In Hebrew, a hot nose represents anger, including such images as a blast of air or smoke coming from someone's nostrils. The opposite of a "hot nose" is a "long nose". The phrase "slow to anger" in Hebrew literally means "long of nose". A long nose represents patience, meaning that it takes a long time for that person's nose to get hot.
|
||||
In Hebrew, a hot nose represents anger, including such images as a blast of air or smoke coming from someone’s nostrils. The opposite of a “hot nose” is a “long nose.” The phrase “slow to anger” in Hebrew literally means “long of nose.” A long nose represents patience, meaning that it takes a long time for that person’s nose to get hot.
|
||||
|
||||
#### A SON represents the offspring of an animal(s)
|
||||
|
||||
|
|
|
|||
|
|
@ -265,7 +265,7 @@ Noah received righteousness as a permanent possession.
|
|||
|
||||
|
||||
#### WALKING means behaving
|
||||
#### a PATH or a WAY means a person's behavior
|
||||
#### a PATH or a WAY means a person’s behavior
|
||||
|
||||
> Blessed is the man who does not **walk** in the advice of the wicked. (Psalm 1:1 ULT)
|
||||
|
||||
|
|
|
|||
|
|
@ -28,7 +28,7 @@ Some common [metonymies](../figs-metonymy/01.md) and [metaphors](../figs-metapho
|
|||
|
||||
> They said, “Believe in the Lord Jesus, and you will be saved, you and your **household**.” 32 They spoke the word of the Lord to him, together with everyone in his house. 33 Then the jailer took them at the same hour of the night, and washed their wounds, and he and those in his entire house were baptized immediately. (Acts 16:31-33 ULT)
|
||||
|
||||
In the original languages (Hebrew and Greek), the words translated here as "household" literally mean "house". The word "house" is a metonym for the people who live in the house. This is a very common metonym in the Bible.
|
||||
In the original languages (Hebrew and Greek), the words translated here as “household” literally mean “house.” The word “house” is a metonym for the people who live in the house. This is a very common metonym in the Bible.
|
||||
|
||||
|
||||
#### A SNARE (that is, a SMALL TRAP for birds worked by cords) represents death
|
||||
|
|
|
|||
|
|
@ -8,7 +8,7 @@ In all languages, most [metaphors](../figs-metaphor/01.md) come from broad patte
|
|||
|
||||
The patterns found in the Bible are often unique to the Hebrew and Greek languages. It is useful to recognize these patterns because they repeatedly present translators with the same problems on how to translate them. Once translators think through how they will handle these translation challenges, they will be ready to meet them anywhere. (See the modules about [simple metaphors](../figs-simetaphor/01.md) and [extended metaphors](../figs-exmetaphor/01.md).)
|
||||
|
||||
For example, one pattern of pairings in the Bible is of WALKING representing “behaving” and a PATH representing a kind of behavior. In Psalm 1:1, to "walk" in the advice of the wicked represents doing what wicked people say to do.
|
||||
For example, one pattern of pairings in the Bible is of WALKING representing “behaving” and a PATH representing a kind of behavior. In Psalm 1:1, to “walk” in the advice of the wicked represents doing what wicked people say to do.
|
||||
|
||||
> Blessed is the man who does not **walk** in the advice of the wicked (Psalm 1:1 ULT)
|
||||
|
||||
|
|
@ -22,7 +22,7 @@ This pattern is also seen in Psalm 119:32 where running in the path of God’s c
|
|||
|
||||
These patterns present three challenges to anyone who wants to identify them:
|
||||
|
||||
(1) When looking at particular metaphors in the Bible, it is not always obvious what two ideas are paired with each other. For example, it may not be immediately obvious that the expression, "It is God who puts strength on me like a belt" (Psalm 18:32 ULT) is based on the pairing of CLOTHING with moral quality. In this case, the image of a BELT represents strength. (See “CLOTHING represents a moral quality” in [Biblical Imagery - Man-made Objects](../bita-manmade/01.md) as well as the module about [complex metaphors](../figs-cometaphor/01.md).)
|
||||
(1) When looking at particular metaphors in the Bible, it is not always obvious what two ideas are paired with each other. For example, it may not be immediately obvious that the expression, “It is God who puts strength on me like a belt” (Psalm 18:32 ULT) is based on the pairing of CLOTHING with moral quality. In this case, the image of a BELT represents strength. (See “CLOTHING represents a moral quality” in [Biblical Imagery - Man-made Objects](../bita-manmade/01.md) as well as the module about [complex metaphors](../figs-cometaphor/01.md).)
|
||||
|
||||
(2) When looking at a particular expression, the translator needs to know whether or not it represents something. This can only be done by considering the surrounding text. The surrounding text shows us, for example, whether “lamp” refers literally to a container with oil and a wick for giving light or whether “lamp” is a metaphor that represents life. (See “LIGHT or FIRE represents life” in [Biblical Imagery - Natural Phenomena](../bita-phenom/01.md).)
|
||||
|
||||
|
|
|
|||
|
|
@ -5,7 +5,7 @@ Normally a speaker refers to himself as “I” and the person he is speaking to
|
|||
|
||||
* **First person** - This is how a speaker normally refers to himself. English uses the pronouns “I” and “we.” (Also: me, my, mine; us, our, ours)
|
||||
* **Second person** - This is how a speaker normally refers to the person or people he is speaking to. English uses the pronoun “you.” (Also: your, yours)
|
||||
* **Third person** - This is how a speaker refers to someone else. English uses the pronouns “he”, “she”, “it” and “they.” (Also: him, his, her, hers, its; them, their, theirs) Noun phrases like “the man” or “the woman” are also third person.
|
||||
* **Third person** - This is how a speaker refers to someone else. English uses the pronouns “he,” “she,” “it” and “they.” (Also: him, his, her, hers, its; them, their, theirs) Noun phrases like “the man” or “the woman” are also third person.
|
||||
|
||||
### Reason this is a Translation Issue
|
||||
|
||||
|
|
|
|||
|
|
@ -9,18 +9,18 @@ For example, the metaphor FORGIVENESS IS CLEANSING is a very common complex meta
|
|||
|
||||
> Have mercy on me, God, because of your covenant faithfulness; for the sake of the multitude of your merciful actions, **blot out** my transgressions. **Wash me thoroughly** from my iniquity and **cleanse me** from my sin. For I know my transgressions, and my sin is always before me. Against you, you only, I have sinned and done what is evil in your sight; you are right when you speak; you are correct when you judge. See, I was born in iniquity; as soon as my mother conceived me, I was in sin. See, you desire trustworthiness in my inner self; and you teach me wisdom in the secret place within. **Purify me** with hyssop, and **I will be clean**; **wash me**, and I will be whiter than snow. Make me hear joy and gladness so that the bones that you have broken may rejoice. Hide your face from my sins and **blot out** all my iniquities. Create in me **a clean heart**, God, and renew a right spirit within me. (Psa 51:1-10 ULT)
|
||||
|
||||
Here the psalmist is praying to God in earnest repentance for his sin (the **Topic**). This psalm includes multiple terms for sin ("transgressions", "iniquity", "evil") as well as multiple images related to the event of cleansing ("wash", "purify", "blot out"). If you were to read the psalm literally, you might think that the psalmist is asking God to give him a bath! But the psalmist is not asking for that, because washing will not solve his problem. He knows that he is guilty of sin and that he deserves for God to judge him for his wrongdoing. Rather, the psalmist is asking God to forgive him for what he has done wrong, using words that mean "washing" or "cleansing". In other words, in his mind the psalmist is imagining the action of forgiving as if it were washing. The psalmist is using the **Image** of CLEANSING to represent the **Idea** of FORGIVENESS. We express this as the complex metaphor FORGIVENESS IS CLEANSING, but this metaphor is nowhere stated in the text itself. (This same complex metaphor is also found in Isa 1:2-31, Eph 5:25-27, 1 John 1:7-9, and others.)
|
||||
Here the psalmist is praying to God in earnest repentance for his sin (the **Topic**). This psalm includes multiple terms for sin (“transgressions,” “iniquity,” “evil”) as well as multiple images related to the event of cleansing (“wash,” “purify,” “blot out”). If you were to read the psalm literally, you might think that the psalmist is asking God to give him a bath! But the psalmist is not asking for that, because washing will not solve his problem. He knows that he is guilty of sin and that he deserves for God to judge him for his wrongdoing. Rather, the psalmist is asking God to forgive him for what he has done wrong, using words that mean “washing” or “cleansing.” In other words, in his mind the psalmist is imagining the action of forgiving as if it were washing. The psalmist is using the **Image** of CLEANSING to represent the **Idea** of FORGIVENESS. We express this as the complex metaphor FORGIVENESS IS CLEANSING, but this metaphor is nowhere stated in the text itself. (This same complex metaphor is also found in Isa 1:2-31, Eph 5:25-27, 1 John 1:7-9, and others.)
|
||||
|
||||
The apostle Paul uses an even more difficult complex metaphor in Ephesians 6:10-20:
|
||||
|
||||
> Finally, be strong in the Lord and in the power of his might. **Put on the whole armor of God, so that you may be able to stand against the scheming plans of the devil**. For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the world-controllers of this darkness, against the spiritual forces of evil in the heavenly places. Therefore put on the whole armor of God, so that you may be able to withstand in the evil day, and, having done everything, to stand. 14 Stand, therefore, after **having fastened up your robe around your waist with the truth** and **having put on the breastplate of righteousness**, and **having shod your feet with the readiness of the gospel of peace**. 16 In all circumstances **take up the shield of faith**, by which you will be able to put out all the flaming arrows of the evil one. **Take the helmet of salvation** and **the sword of the Spirit, which is the word of God**. With every prayer and request, pray at all times in the Spirit. To this end, be watchful with all perseverance and requests for all the saints, and for me, that a message may be given to me when I open my mouth, to make known with boldness the mystery of the gospel (for which I am an ambassador in chains), so that in it I may speak boldly, as it is appropriate for me to speak. (Eph 6:10-20 ULT)
|
||||
|
||||
In this paragraph, the apostle Paul describes how a Christian should prepare to resist temptation (the **Topic**) by comparing a series of abstract ideas to pieces of armor worn by a soldier. The term “full armor of God” is not a combination of several simple metaphors. The soldier's belt does not represent truth, the helmet does not represent salvation, the shield does not represent faith, and so on. Rather, the apostle Paul was using the central **Image** of a soldier putting on his armor (that is, “GETTING DRESSED” for battle) to refer to the central abstract **Idea** of a Christian preparing himself (that is, "PREPARATION") to resist temptation. The unstated complex metaphor PREPARATION IS GETTING DRESSED underlies the entire description as a whole.
|
||||
In this paragraph, the apostle Paul describes how a Christian should prepare to resist temptation (the **Topic**) by comparing a series of abstract ideas to pieces of armor worn by a soldier. The term “full armor of God” is not a combination of several simple metaphors. The soldier’s belt does not represent truth, the helmet does not represent salvation, the shield does not represent faith, and so on. Rather, the apostle Paul was using the central **Image** of a soldier putting on his armor (that is, “GETTING DRESSED” for battle) to refer to the central abstract **Idea** of a Christian preparing himself (that is, “PREPARATION”) to resist temptation. The unstated complex metaphor PREPARATION IS GETTING DRESSED underlies the entire description as a whole.
|
||||
|
||||
|
||||
### Other Examples from the Bible
|
||||
|
||||
The Bible often speaks of God as doing things that people do, such as speaking, seeing, walking, etc. But God is not a human being. [Although Jesus IS both God and a human being, of course.] So when the Old Testament says that God speaks, we should not think that he has vocal chords that vibrate. And when the Bible says something about God doing something with his hand, we should not think that God has a physical hand made of flesh and bones. Rather, the writer is thinking about God as a person, using the physical **Image** of a human being to represent the abstract **Idea** "God." The writer is using the complex metaphor GOD IS A HUMAN, even though he does not explicitly say so in the text.
|
||||
The Bible often speaks of God as doing things that people do, such as speaking, seeing, walking, etc. But God is not a human being. [Although Jesus IS both God and a human being, of course.] So when the Old Testament says that God speaks, we should not think that he has vocal chords that vibrate. And when the Bible says something about God doing something with his hand, we should not think that God has a physical hand made of flesh and bones. Rather, the writer is thinking about God as a person, using the physical **Image** of a human being to represent the abstract **Idea** “God.” The writer is using the complex metaphor GOD IS A HUMAN, even though he does not explicitly say so in the text.
|
||||
|
||||
> If we hear **the voice of Yahweh our God** any longer, we will die. (Deuteronomy 5:25 ULT)
|
||||
|
||||
|
|
|
|||
|
|
@ -1,9 +1,9 @@
|
|||
|
||||
A double negative occurs when a clause has two words that each express the meaning of “not." Double negatives mean very different things in different languages. To translate sentences that have double negatives accurately and clearly, you need to know what a double negative means in the Bible and how to express this idea in your language.
|
||||
A double negative occurs when a clause has two words that each express the meaning of “not.” Double negatives mean very different things in different languages. To translate sentences that have double negatives accurately and clearly, you need to know what a double negative means in the Bible and how to express this idea in your language.
|
||||
|
||||
### Description
|
||||
|
||||
Negative words are words that have in them the meaning “not.” Examples in English are “no,” “not,” “none,” “no one,” “nothing,” “nowhere,” “never,” “nor,” “neither,” and “without.” Also, some words have prefixes or suffixes that mean “not” such as the underlined parts of these words: “**un** happy,” “**im** possible,” and “use**less**.” Some other kinds of words also have a negative meaning, such as "lack" or "reject," or even "fight" or "evil."
|
||||
Negative words are words that have in them the meaning “not.” Examples in English are “no,” “not,” “none,” “no one,” “nothing,” “nowhere,” “never,” “nor,” “neither,” and “without.” Also, some words have prefixes or suffixes that mean “not” such as the underlined parts of these words: “**un** happy,” “**im** possible,” and “use**less**.” Some other kinds of words also have a negative meaning, such as “lack” or “reject,” or even “fight” or “evil.”
|
||||
|
||||
A double negative occurs when a clause has two words that each have a negative meaning.
|
||||
|
||||
|
|
@ -38,7 +38,7 @@ By using a double negative, John emphasized that the Son of God created absolute
|
|||
If double negatives are natural and are used to express the positive in your language, consider using them. Otherwise, you could consider these strategies:
|
||||
|
||||
1. If the purpose of a double negative in the Bible is simply to make a positive statement, and if it would not do that in your language, remove the two negatives so that it is positive.
|
||||
1. If the purpose of a double negative in the Bible is to make a strong positive statement, and if it would not do that in your language, remove the two negatives and put in a strengthening word or phrase such as “very” or “surely” or "absolutely."
|
||||
1. If the purpose of a double negative in the Bible is to make a strong positive statement, and if it would not do that in your language, remove the two negatives and put in a strengthening word or phrase such as “very” or “surely” or “absolutely.”
|
||||
|
||||
### Examples of Translation Strategies Applied
|
||||
|
||||
|
|
@ -50,7 +50,7 @@ If double negatives are natural and are used to express the positive in your lan
|
|||
> **…in order **not** to be **unfruitful**. (Titus 3:14 ULT)
|
||||
>> “…so that they may be fruitful.”
|
||||
|
||||
(2) If the purpose of a double negative in the Bible is to make a strong positive statement, and if it would not do that in your language, remove the two negatives and put in a strengthening word or phrase such as “very” or “surely” or "absolutely."
|
||||
(2) If the purpose of a double negative in the Bible is to make a strong positive statement, and if it would not do that in your language, remove the two negatives and put in a strengthening word or phrase such as “very” or “surely” or “absolutely.”
|
||||
|
||||
> Be sure of this—wicked people will **not** go **un** punished… (Proverbs 11:21 ULT)
|
||||
>> “Be sure of this—wicked people will **certainly** be punished…”
|
||||
|
|
|
|||
|
|
@ -23,7 +23,7 @@ This sounds like a person must first open the scroll and then break its seals, b
|
|||
### Translation Strategies
|
||||
|
||||
1. If your language uses phrases or time words to show that an event happened before one that was already mentioned, consider using one of them.
|
||||
1. If your language uses verb tense or aspect to show that an event happened before one that was already mentioned, consider using that. (See the section on "Aspect" of [Verbs](../figs-verbs/01.md).)
|
||||
1. If your language uses verb tense or aspect to show that an event happened before one that was already mentioned, consider using that. (See the section on “Aspect” of [Verbs](../figs-verbs/01.md).)
|
||||
1. If your language prefers to tell events in the order that they occurred, consider reordering the events so they they are in that order. This may require putting two or more verses together (like 5-6). (See [Verse Bridges](../translate-versebridge/01.md).)
|
||||
|
||||
### Examples of Translation Strategies Applied
|
||||
|
|
@ -39,7 +39,7 @@ This sounds like a person must first open the scroll and then break its seals, b
|
|||
(2) If your language uses verb tense or aspect to show that an event happened before one that was already mentioned, consider using that.
|
||||
|
||||
> <sup> 8</sup> Just as Joshua had said to the people, the seven priests carried the seven trumpets of rams’ horns before Yahweh, as they advanced, they gave a blast on the trumpets…<sup> 10</sup> But Joshua commanded the people, saying, “Do not shout. No sound must leave your mouths until the day I tell you to shout. Only then must you shout.” (Joshua 6:8-10 ULT)
|
||||
>> <sup> 8</sup> Just as Joshua had said to the people, the seven priests carried the seven trumpets of rams' horns before Yahweh, as they advanced, they gave a blast on the trumpets…<sup> 10</sup> But Joshua **had commanded** the people, saying, “Do not shout. No sound must leave your mouths until the day I tell you to shout. Only then must you shout.
|
||||
>> <sup> 8</sup> Just as Joshua had said to the people, the seven priests carried the seven trumpets of rams’ horns before Yahweh, as they advanced, they gave a blast on the trumpets…<sup> 10</sup> But Joshua **had commanded** the people, saying, “Do not shout. No sound must leave your mouths until the day I tell you to shout. Only then must you shout.
|
||||
|
||||
(3) If your language prefers to tell events in the order that they occur, consider reordering the events. This may require putting two or more verses together (like 5-6).
|
||||
|
||||
|
|
|
|||
|
|
@ -21,7 +21,7 @@ Some exclamations have a word that shows feeling. The sentences below have “Oh
|
|||
The word “Ah” below shows that Gideon was very frightened.
|
||||
> Gideon understood that this was the angel of Yahweh. Gideon said, “**Ah**, Lord Yahweh! For I have seen the angel of Yahweh face to face!” (Judges 6:22 ULT)
|
||||
|
||||
Some exclamations start with a question word such as “how” or “why”, even though they are not questions. The sentence below shows that the speaker is amazed at how unsearchable God’s judgments are.
|
||||
Some exclamations start with a question word such as “how” or “why,” even though they are not questions. The sentence below shows that the speaker is amazed at how unsearchable God’s judgments are.
|
||||
|
||||
> **How** unsearchable are his judgments, and his ways beyond discovering! (Romans 11:33 ULT)
|
||||
|
||||
|
|
|
|||
|
|
@ -2,7 +2,7 @@
|
|||
|
||||
### Description
|
||||
|
||||
Some languages have more than one form of “we”: an **inclusive** form that means “I and you” and an **exclusive** form that means “I and someone else but **not you**". The exclusive form excludes the person being spoken to. The inclusive form includes the person being spoken to and possibly others. This is also true for “us”, “our”, “ours”, and “ourselves.” Some languages have inclusive forms and exclusive forms for each of these. Translators whose language has separate exclusive and inclusive forms for these words will need to understand what the speaker meant so that they can decide which form to use.
|
||||
Some languages have more than one form of “we”: an **inclusive** form that means “I and you” and an **exclusive** form that means “I and someone else but **not you**.” The exclusive form excludes the person being spoken to. The inclusive form includes the person being spoken to and possibly others. This is also true for “us,” “our,” “ours,” and “ourselves.” Some languages have inclusive forms and exclusive forms for each of these. Translators whose language has separate exclusive and inclusive forms for these words will need to understand what the speaker meant so that they can decide which form to use.
|
||||
|
||||
See the pictures. The people on the right are the people that the speaker is talking to. The yellow highlight shows who the inclusive “we” and the exclusive “we” refer to.
|
||||
|
||||
|
|
@ -12,7 +12,7 @@ See the pictures. The people on the right are the people that the speaker is tal
|
|||
|
||||
### Reason this is a translation issue
|
||||
|
||||
The Bible was first written in the Hebrew, Aramaic, and Greek languages. Like English, these languages do not have separate exclusive and inclusive forms for “we.” If your language has separate exclusive and inclusive forms of “we”, then you will need to understand what the speaker meant so that you can decide which form of “we” to use.
|
||||
The Bible was first written in the Hebrew, Aramaic, and Greek languages. Like English, these languages do not have separate exclusive and inclusive forms for “we.” If your language has separate exclusive and inclusive forms of “we,” then you will need to understand what the speaker meant so that you can decide which form of “we” to use.
|
||||
|
||||
### Examples from the Bible
|
||||
|
||||
|
|
@ -26,8 +26,8 @@ John is telling people who have not seen Jesus what he and the other apostles ha
|
|||
|
||||
> …the shepherds said one to each other, “Let **us** now go to Bethlehem, and see this thing that has happened, which the Lord has made known to **us**.” (Luke 2:15 ULT)
|
||||
|
||||
The shepherds were speaking to one another. When they said “us”, they were **including** the people they were speaking to - one another.
|
||||
The shepherds were speaking to one another. When they said “us,” they were **including** the people they were speaking to - one another.
|
||||
|
||||
> Now it happened on one of those days that Jesus and his disciples entered into a boat, and he said to them, “Let **us** go over to the other side of the lake.” Then they set sail. (Luke 8:22 ULT)
|
||||
|
||||
When Jesus said “us”, he was referring to himself and to the disciples he was speaking to, so this would be the inclusive form.
|
||||
When Jesus said “us,” he was referring to himself and to the disciples he was speaking to, so this would be the inclusive form.
|
||||
|
|
|
|||
|
|
@ -1 +1 @@
|
|||
Exclusive and Inclusive 'We'
|
||||
Exclusive and Inclusive ‘We’
|
||||
|
|
@ -5,7 +5,7 @@ An **extended metaphor** is an explicit metaphor that uses multiple images and m
|
|||
|
||||
When using a metaphor, a writer/speaker uses a physical Image in order to express an abstract Idea about some immediate Topic, with at least one point of comparison between the Topic and the Image. In an extended metaphor, the writer/speaker explicitly states the Topic, and then describes multiple images and communicates multiple ideas.
|
||||
|
||||
In Isaiah 5:1-7, the prophet Isaiah uses a vineyard (the **Image**) to express God’s disappointment (the **Idea**) with the nation of Israel (the **Topic**) for their unfaithfulness to God and his covenant with them as his people. Farmers care for their gardens, and a farmer would feel disappointed if his vineyard produced bad fruit. If a vineyard produced only bad fruit for a long enough time, the farmer would eventually stop caring for it. We call this an extended metaphor because the prophet describes in detail multiple images relating to a vineyard as well as multiple aspects of God's disappointment.
|
||||
In Isaiah 5:1-7, the prophet Isaiah uses a vineyard (the **Image**) to express God’s disappointment (the **Idea**) with the nation of Israel (the **Topic**) for their unfaithfulness to God and his covenant with them as his people. Farmers care for their gardens, and a farmer would feel disappointed if his vineyard produced bad fruit. If a vineyard produced only bad fruit for a long enough time, the farmer would eventually stop caring for it. We call this an extended metaphor because the prophet describes in detail multiple images relating to a vineyard as well as multiple aspects of God’s disappointment.
|
||||
|
||||
> <sup>1</sup> …My well beloved had a **vineyard** on a very fertile hill. <sup>2</sup> He **spaded it** and **removed the stones**, and **planted it** with the choicest vine. He **built a tower** in the middle of it, and also **built a winepress**. **He waited for it to produce grapes, but it produced wild grapes**. <sup>3</sup> So now, inhabitants of Jerusalem and men of Judah; judge between me and my vineyard. <sup>4</sup> What more could have been done for my vineyard, that I have not done for it? **When I looked for it to produce grapes, why did it produce wild grapes**? <sup>5</sup> Now I will inform you what I will do to my vineyard; I will remove the hedge; I will turn it into a pasture; I will break down its wall, and it will be trampled on. <sup>6</sup> I will lay it waste, and it will not be pruned nor hoed. But briers and thorns will spring up, I will also command the clouds not to rain on it. <sup>7</sup> For **the vineyard of Yahweh of hosts is the house of Israel**, and the men of Judah his pleasant planting; **he waited for justice, but instead, there was killing**; **for righteousness, but, instead, a cry for help**. (Isa 5:1-7 ULT)
|
||||
|
||||
|
|
|
|||
|
|
@ -47,5 +47,5 @@ In English, the information that the centurion answered by speaking is included
|
|||
> And he opened his mouth and taught them, saying, (Matthew 5:2 ULT)
|
||||
>> **He began to** teach them, saying, (Or) He taught them, saying,
|
||||
|
||||
In English, it would be very strange to include the information that Jesus opened his mouth when he spoke. That information is included in the verbs "taught" and "saying," so that phrase can be omitted and that information left implicit. However, "he opened his mouth" is an idiom that indicates the beginning of a speech, so that information may be included, or it may also be left implicit.
|
||||
In English, it would be very strange to include the information that Jesus opened his mouth when he spoke. That information is included in the verbs “taught” and “saying,” so that phrase can be omitted and that information left implicit. However, “he opened his mouth” is an idiom that indicates the beginning of a speech, so that information may be included, or it may also be left implicit.
|
||||
|
||||
|
|
|
|||
|
|
@ -1,11 +1,11 @@
|
|||
|
||||
In the Bible, sometimes the words “men”, “brothers” and “sons” refer only to men. At other times, those words include both men and women. In those places where the writer meant both men and women, you (the translator) need to translate it in a way that does not limit the meaning to men.
|
||||
In the Bible, sometimes the words “men,” “brothers” and “sons” refer only to men. At other times, those words include both men and women. In those places where the writer meant both men and women, you (the translator) need to translate it in a way that does not limit the meaning to men.
|
||||
|
||||
### Description
|
||||
|
||||
In some languages a word that normally refers to men can also be used in a more general way to refer to both men and women. For example, the Bible sometimes says ‘**brothers**‘ when it refers to both brothers and sisters.
|
||||
|
||||
Also in some languages, the masculine pronouns “he” and “him” can be used in a more general way for any person if it is not important whether the person is a man or a woman. In the example below, the pronoun is “his”, but it is not limited to males.
|
||||
Also in some languages, the masculine pronouns “he” and “him” can be used in a more general way for any person if it is not important whether the person is a man or a woman. In the example below, the pronoun is “his,” but it is not limited to males.
|
||||
> A wise child makes **his** father rejoice
|
||||
> but a foolish child brings grief to **his** mother. (Proverbs 10:1 ULT)
|
||||
|
||||
|
|
|
|||
|
|
@ -33,7 +33,7 @@ If your language can use the same wording as in the ULT to refer to people or th
|
|||
|
||||
1. Use the word “the” in the noun phrase.
|
||||
1. Use the word “a” in the noun phrase.
|
||||
1. Use the word “any”, as in “any person” or “anyone.”
|
||||
1. Use the word “any,” as in “any person” or “anyone.”
|
||||
1. Use the plural form, as in “people.”
|
||||
1. Use any other way that is natural in your language.
|
||||
|
||||
|
|
|
|||
|
|
@ -2,7 +2,7 @@
|
|||
|
||||
### Description
|
||||
|
||||
Different languages have different ways of determining whether to use the words “go” or “come” and whether to use the words “take” or “bring” when talking about motion. For example, when saying that they are approaching a person who has called them, English speakers say “I’m coming,” while Spanish speakers say “I’m going.” You will need to study the context in order to understand what is meant by the words "go" and "come" (and also “take” and “bring”), and then translate those words in a way that your readers will understand which direction people are moving in.
|
||||
Different languages have different ways of determining whether to use the words “go” or “come” and whether to use the words “take” or “bring” when talking about motion. For example, when saying that they are approaching a person who has called them, English speakers say “I’m coming,” while Spanish speakers say “I’m going.” You will need to study the context in order to understand what is meant by the words “go” and “come” (and also “take” and “bring”), and then translate those words in a way that your readers will understand which direction people are moving in.
|
||||
|
||||
### Reason this is a translation issue
|
||||
|
||||
|
|
|
|||
|
|
@ -8,11 +8,11 @@ When a speaker expresses a single idea by using two words that are connected wit
|
|||
|
||||
Though “kingdom” and “glory” are both nouns, “glory” actually tells what kind of kingdom it is: it is a **kingdom of glory** or **a glorious kingdom**.
|
||||
|
||||
Two phrases connected by "and" can also be a hendiadys when they refer to a single person, thing, or event.
|
||||
Two phrases connected by “and” can also be a hendiadys when they refer to a single person, thing, or event.
|
||||
|
||||
> while we look forward to receiving **the blessed hope and appearing of the glory** of **our great God and Savior Jesus Christ**. (Titus 2:13 ULT)
|
||||
|
||||
Titus 2:13 contains two hendiadys. "The blessed hope" and "appearing of the glory" refer to the same thing and serve to strengthen the idea that the return of Jesus Christ is greatly anticipated and wonderful. Also, "our great God" and "Savior Jesus Christ" refer to one person, not two.
|
||||
Titus 2:13 contains two hendiadys. “The blessed hope” and “appearing of the glory” refer to the same thing and serve to strengthen the idea that the return of Jesus Christ is greatly anticipated and wonderful. Also, “our great God” and “Savior Jesus Christ” refer to one person, not two.
|
||||
|
||||
#### Reasons this is a translation issue
|
||||
|
||||
|
|
@ -75,6 +75,6 @@ The adjective “obedient” can be substituted with the verb “obey.”
|
|||
|
||||
> while we look forward to receiving **the blessed hope and appearing of the glory** of **our great God and Savior Jesus Christ**. (Titus 2:13 ULT)
|
||||
|
||||
The noun "glory" can be changed to the adjective "glorious" to make it clear that Jesus' appearing is what we hope for. Also, "Jesus Christ" can be moved to the front of the phrase and "great God and Savior" put into a relative clause that describes the one person, Jesus Christ.
|
||||
The noun “glory” can be changed to the adjective “glorious” to make it clear that Jesus’ appearing is what we hope for. Also, “Jesus Christ” can be moved to the front of the phrase and “great God and Savior” put into a relative clause that describes the one person, Jesus Christ.
|
||||
|
||||
>> while we look forward to receiving **what we are longing for, the blessed and glorious appearing** of **Jesus Christ, who is our great God and Savior**.
|
||||
|
|
|
|||
|
|
@ -31,7 +31,7 @@ A speaker or writer can use exactly the same words to say something that he mean
|
|||
|
||||
* This generalization tells about what Gentiles were known for doing. Many Gentiles did this. It does not matter if a few did not. The point was that the hearers should not join in this well-known practice.
|
||||
|
||||
Even though a hyperbole or a generalization may have a strong-sounding word like “all,” “always,” “none,” or “never,” it does not necessarliy mean **exactly** “all,” “always,” “none,” or “never.” It simply means “most," “most of the time,” “hardly any,” or “rarely."
|
||||
Even though a hyperbole or a generalization may have a strong-sounding word like “all,” “always,” “none,” or “never,” it does not necessarliy mean **exactly** “all,” “always,” “none,” or “never.” It simply means “most,” “most of the time,” “hardly any,” or “rarely.”
|
||||
|
||||
#### Reason this is a translation issue
|
||||
|
||||
|
|
@ -53,7 +53,7 @@ The underlined phrase is an exaggeration for the purpose of expression the emoti
|
|||
|
||||
> But as his anointing teaches you about **all things** and is true and is not a lie, and even as it has taught you, remain in him. (1 John 2:27 ULT)
|
||||
|
||||
This is a hyperbole. It expresses the assurance that God’s Spirit teaches us about **all things that we need to know**. God's Spirit does not teach us about everything that it is possible to know.
|
||||
This is a hyperbole. It expresses the assurance that God’s Spirit teaches us about **all things that we need to know**. God’s Spirit does not teach us about everything that it is possible to know.
|
||||
|
||||
> They found him, and they said to him, “**Everyone** is looking for you.” (Mark 1:37 ULT)
|
||||
|
||||
|
|
|
|||
|
|
@ -7,9 +7,9 @@ Hypothetical situations are situations that are not real. They can be in the pas
|
|||
|
||||
People sometimes tell about conditions and what would happen if those conditions were met, but they know that these things have not happened or probably will not happen. (The conditions are the phrase that start with “if.”)
|
||||
|
||||
* If he had lived to be one hundred years old, he would have seen his grandson's grandson. (But he did not.)
|
||||
* If he had lived to be one hundred years old, he would have seen his grandson’s grandson. (But he did not.)
|
||||
* If he lived to be one hundred years old, he would still be alive today. (But he is not.)
|
||||
* If he lives to be one hundred years old, he will see his grandson's grandson. (But he probably will not.)
|
||||
* If he lives to be one hundred years old, he will see his grandson’s grandson. (But he probably will not.)
|
||||
|
||||
People sometimes express wishes about things that have not happened or that are not expected to happen.
|
||||
|
||||
|
|
|
|||
|
|
@ -2,7 +2,7 @@
|
|||
|
||||
### Description
|
||||
|
||||
Litotes is a figure of speech in which the speaker expresses a strong positive meaning by using two negative words or a negative word with a word that means the opposite of the meaning he intends. A few examples of negative words are “no”, “not”, “none”, and “never.” The opposite of “good” is “bad.” Someone could say that something is “not bad” to mean that it is extremely good.
|
||||
Litotes is a figure of speech in which the speaker expresses a strong positive meaning by using two negative words or a negative word with a word that means the opposite of the meaning he intends. A few examples of negative words are “no,” “not,” “none,” and “never.” The opposite of “good” is “bad.” Someone could say that something is “not bad” to mean that it is extremely good.
|
||||
|
||||
#### Reason this is a translation issue
|
||||
|
||||
|
|
|
|||
|
|
@ -7,11 +7,11 @@ For example, someone might say:
|
|||
|
||||
* The girl I love is a red rose.
|
||||
|
||||
A girl and a rose are very different things, but the speaker considers that they are alike in some way. The hearer's task is to understand in what way they are alike.
|
||||
A girl and a rose are very different things, but the speaker considers that they are alike in some way. The hearer’s task is to understand in what way they are alike.
|
||||
|
||||
### The Parts of a Metaphor
|
||||
|
||||
The example above shows us that a metaphor has three parts. In this metaphor, the speaker is talking about "the girl I love". This is the **Topic**. The speaker wants the hearer to think about what is similar between her and "a red rose." The red rose is the **Image** to which he compares the girl. Most probably, he wants the hearer to consider that they are both **beautiful**. This is the **Idea** that the girl and the rose both share, and so we may also call it the **Point of Comparison**.
|
||||
The example above shows us that a metaphor has three parts. In this metaphor, the speaker is talking about “the girl I love.” This is the **Topic**. The speaker wants the hearer to think about what is similar between her and “a red rose.” The red rose is the **Image** to which he compares the girl. Most probably, he wants the hearer to consider that they are both **beautiful**. This is the **Idea** that the girl and the rose both share, and so we may also call it the **Point of Comparison**.
|
||||
|
||||
Every metaphor has three parts:
|
||||
|
||||
|
|
@ -22,17 +22,17 @@ Every metaphor has three parts:
|
|||
* The **Idea**, the abstract concept or quality that the physical **Image** brings to the mind of the hearer when he thinks of how the **Image** and the **Topic** are similar. Often, the **Idea** of a metaphor is not explicitly stated in the Bible, but it is only implied from the context. The hearer or reader usually needs to think of the **Idea** himself.
|
||||
|
||||
|
||||
Using these terms, we can say that a **metaphor** is a figure of speech that uses a physical **Image** to apply an abstract **Idea** to the speaker's **Topic**.
|
||||
Using these terms, we can say that a **metaphor** is a figure of speech that uses a physical **Image** to apply an abstract **Idea** to the speaker’s **Topic**.
|
||||
|
||||
Usually, a writer or speaker uses a metaphor in order to express something about a **Topic**, with at least one **Point of Comparison** (**Idea**) between the **Topic** and the **Image**. Often in metaphors, the **Topic** and the **Image** are explicitly stated, but the **Idea** is only implied. The writer/speaker often uses a metaphor in order to invite the readers/listeners to think about the similarity between the **Topic** and the **Image** and to figure out for themselves the **Idea** that is being communicated.
|
||||
|
||||
Speakers often use metaphors in order to strengthen their message, to make their language more vivid, to express their feelings better, to say something that is hard to say in any other way, or to help people remember their message.
|
||||
|
||||
Sometimes speakers use metaphors that are very common in their language. However, sometimes speakers use metaphors that are uncommon, and even some metaphors that are unique. When a metaphor has become very common in a language, often it becomes a "passive" metaphor, in contrast to uncommon metaphors, which we describe as being "active." Passive metaphors and active metaphors each present a different kind of translation problem, which we will discuss below.
|
||||
Sometimes speakers use metaphors that are very common in their language. However, sometimes speakers use metaphors that are uncommon, and even some metaphors that are unique. When a metaphor has become very common in a language, often it becomes a “passive” metaphor, in contrast to uncommon metaphors, which we describe as being “active.” Passive metaphors and active metaphors each present a different kind of translation problem, which we will discuss below.
|
||||
|
||||
### Passive Metaphors
|
||||
|
||||
A passive metaphor is a metaphor that has been used so much in the language that its speakers no longer regard it as one concept standing for another. Linguists often call these "dead metaphors." Passive metaphors are extremely common. Examples in English include the terms “table **leg**", “family **tree**”, “book **leaf**” (meaning a page in a book), or the word “crane” (meaning a large machine for lifting heavy loads). English speakers simply think of these words as having more than one meaning. Examples of passive metaphors in Biblical Hebrew include using the word “hand” to represent “power,” using the word “face” to represent “presence,” and speaking of emotions or moral qualities as if they were “clothing.”
|
||||
A passive metaphor is a metaphor that has been used so much in the language that its speakers no longer regard it as one concept standing for another. Linguists often call these “dead metaphors.” Passive metaphors are extremely common. Examples in English include the terms “table **leg**,” “family **tree**,” “book **leaf**” (meaning a page in a book), or the word “crane” (meaning a large machine for lifting heavy loads). English speakers simply think of these words as having more than one meaning. Examples of passive metaphors in Biblical Hebrew include using the word “hand” to represent “power,” using the word “face” to represent “presence,” and speaking of emotions or moral qualities as if they were “clothing.”
|
||||
|
||||
#### Patterned Pairs of Concepts acting as Metaphors
|
||||
|
||||
|
|
@ -67,7 +67,7 @@ Active metaphors are the metaphors that need special care to translate correctly
|
|||
|
||||
> Jesus said to them, “I am the bread of life; he who comes to me will not be hungry, and he who believes in me will never be thirsty.” (John 6:35 ULT)
|
||||
|
||||
In this metaphor, Jesus called himself the bread of life. The **Topic** is “I” (meaning Jesus himself) and the **Image** is “bread.” Bread was the primary food that people ate in that place and time. The similarity between bread and Jesus is that people need both to live. Just as people need to eat food in order to have physical life, people need to trust in Jesus in order to have eternal life. The **Idea** of the metaphor is "life." In this case, Jesus stated the central Idea of the metaphor, but often the Idea is only implied.
|
||||
In this metaphor, Jesus called himself the bread of life. The **Topic** is “I” (meaning Jesus himself) and the **Image** is “bread.” Bread was the primary food that people ate in that place and time. The similarity between bread and Jesus is that people need both to live. Just as people need to eat food in order to have physical life, people need to trust in Jesus in order to have eternal life. The **Idea** of the metaphor is “life.” In this case, Jesus stated the central Idea of the metaphor, but often the Idea is only implied.
|
||||
|
||||
### Purposes of Metaphor
|
||||
|
||||
|
|
@ -92,13 +92,13 @@ In this metaphor, Jesus called himself the bread of life. The **Topic** is “I
|
|||
|
||||
> Listen to this word, **you cows of Bashan**, (Amos 4:1 ULT)
|
||||
|
||||
In this metaphor Amos speaks to the upper-class women of Samaria (“you”, the Topic) as if they were cows (the Image). Amos does not say what similarity(s) he intends between these women and cows. He wants the reader to think of them, and he fully expects that readers from his culture will easily do so. From the context, we can see that he means that the women are like cows in that they are fat and interested only in feeding themselves. If we were to apply similarities from a different culture, such as that cows are sacred and should be worshipped, we would get the wrong meaning from this verse.
|
||||
In this metaphor Amos speaks to the upper-class women of Samaria (“you,” the Topic) as if they were cows (the Image). Amos does not say what similarity(s) he intends between these women and cows. He wants the reader to think of them, and he fully expects that readers from his culture will easily do so. From the context, we can see that he means that the women are like cows in that they are fat and interested only in feeding themselves. If we were to apply similarities from a different culture, such as that cows are sacred and should be worshipped, we would get the wrong meaning from this verse.
|
||||
|
||||
NOTE: Amos does not actually mean that the women are cows. He speaks to them as human beings.
|
||||
|
||||
> And yet, Yahweh, you are our father; **we are the clay**. **You are our potter**; and we all are the work of your hand. (Isaiah 64:8 ULT)
|
||||
|
||||
The example above has two related metaphors. The Topic(s) are “we” and “you,” and the Image(s) are “clay" and “potter.” The similarity between a potter and God is the fact that both make what they wish out of their material. The potter makes what he wishes out of the clay, and God makes what he wishes out of his people. The Idea being expressed by the comparison between the potter’s clay and “us” is that **neither the clay nor God’s people have a right to complain about what they are becoming**.
|
||||
The example above has two related metaphors. The Topic(s) are “we” and “you,” and the Image(s) are “clay” and “potter.” The similarity between a potter and God is the fact that both make what they wish out of their material. The potter makes what he wishes out of the clay, and God makes what he wishes out of his people. The Idea being expressed by the comparison between the potter’s clay and “us” is that **neither the clay nor God’s people have a right to complain about what they are becoming**.
|
||||
|
||||
> Jesus said to them, “Take heed and beware of **the yeast of the Pharisees and Sadducees**.” The disciples reasoned among themselves and said, “It is because we took no bread.” (Matthew 16:6-7 ULT)
|
||||
|
||||
|
|
|
|||
|
|
@ -15,7 +15,7 @@ Here is a sentence that shows that “rich” can also function as a noun.
|
|||
|
||||
> …**the rich** must not give more than the half shekel, and **the poor** must not give less. (Exodus 30:15 ULT)
|
||||
|
||||
In Exodus 30:15, the word “rich” acts as a noun in the phrase “the rich”, and it refers to rich people. The word “poor” also acts as a noun and refers to poor people.
|
||||
In Exodus 30:15, the word “rich” acts as a noun in the phrase “the rich,” and it refers to rich people. The word “poor” also acts as a noun and refers to poor people.
|
||||
|
||||
### Reason this is a translation issue
|
||||
|
||||
|
|
|
|||
|
|
@ -3,18 +3,18 @@
|
|||
|
||||
Parts of speech are categories of words. The different categories of words have different functions in a sentence. All languages have parts of speech, and all words in a language belong to a part of speech. Most languages have these basic parts of speech, with some variations, and some languages have more categories than this. This is not a completely universal list of parts of speech, but it covers the basic categories.
|
||||
|
||||
**VERBS** are words that express either an action (such as "come", "go", "eat") or a state-of-being (such as "is", "are", "was"). More detailed information can be found on [Verbs](../figs-verbs/01.md).
|
||||
**VERBS** are words that express either an action (such as “come,” “go,” “eat”) or a state-of-being (such as “is,” “are,” “was”). More detailed information can be found on [Verbs](../figs-verbs/01.md).
|
||||
|
||||
**NOUNS** are words that refer to a person, place, thing, or idea. Common nouns are generic, that is, they do not refer to any specific entity ("man", "city", "country"). Names, or proper nouns, refer to a specific entity ("Peter", "Jerusalem", "Egypt"). (For more information, see [How to Translate Names](../translate-names/01.md)).
|
||||
**NOUNS** are words that refer to a person, place, thing, or idea. Common nouns are generic, that is, they do not refer to any specific entity (“man,” “city,” “country”). Names, or proper nouns, refer to a specific entity (“Peter,” “Jerusalem,” “Egypt”). (For more information, see [How to Translate Names](../translate-names/01.md)).
|
||||
|
||||
**PRONOUNS** take the place of nouns and include such words as "he", "she", "it", "you", "they", and "we", and others. More detailed pages on pronouns can be found on [Pronouns](../figs-pronouns/01.md).
|
||||
**PRONOUNS** take the place of nouns and include such words as “he,” “she,” “it,” “you,” “they,” and “we,” and others. More detailed pages on pronouns can be found on [Pronouns](../figs-pronouns/01.md).
|
||||
|
||||
**CONJUNCTIONS** are words that join phrases or sentences. Examples include "and", "or", "but", "for", "yet", "nor", and others. Some conjunctions are used in pairs: both/and; either/or; neither/nor; not only/but also. More information about these can be found on [Connecting Words](../grammar-connect-words-phrases/01.md).
|
||||
**CONJUNCTIONS** are words that join phrases or sentences. Examples include “and,” “or,” “but,” “for,” “yet,” “nor,” and others. Some conjunctions are used in pairs: both/and; either/or; neither/nor; not only/but also. More information about these can be found on [Connecting Words](../grammar-connect-words-phrases/01.md).
|
||||
|
||||
**PREPOSITIONS** are words that begin phrases which connect a noun or verb with something else in the sentence that gives more detail about that noun or verb. For example, “The girl ran **to her father**.” Here the phrase with the preposition “to” tells the direction of the girl’s running (the action) in relation to her father. Another example is, “The crowd **around Jesus** grew in numbers.” The phrase with the preposition **around** tells the location of the crowd in relation to Jesus. Some examples of prepositions are "to", "from", "in", "out", "on", "off", "with", "without", "above", "below", "before", "after", "behind", "in front of", "among", "through", "beyond", "among".
|
||||
**PREPOSITIONS** are words that begin phrases which connect a noun or verb with something else in the sentence that gives more detail about that noun or verb. For example, “The girl ran **to her father**.” Here the phrase with the preposition “to” tells the direction of the girl’s running (the action) in relation to her father. Another example is, “The crowd **around Jesus** grew in numbers.” The phrase with the preposition **around** tells the location of the crowd in relation to Jesus. Some examples of prepositions are “to,” “from,” “in,” “out,” “on,” “off,” “with,” “without,” “above,” “below,” “before,” “after,” “behind,” “in front of,” “among,” “through,” “beyond,” “among.”
|
||||
|
||||
**ARTICLES** are words that are used with nouns to show whether or not the speaker is referring to something that his listener should be able to identify. In English these words are: “a”, "an", and "the". The words **a** and **an** mean the same thing. If a speaker says “**a dog,** he does not expect his listener to know which dog he is talking about; this might be the first time he says anything about a dog. If a speaker says **the** dog, he is usually referring to a specific dog, and he expects his listener to know which dog he is talking about. English speakers also use the article **the** to show that they are talking about something in general. For example, they can say “**The** elephant is a large animal” and refer to elephants in general, not a specific elephant. *NOTE: Not all languages use articles in exactly the same way.* For example, articles can mean different things in Greek than in Hebrew. More information about this can be found on [Generic Noun Phrases](../figs-genericnoun/01.md).
|
||||
**ARTICLES** are words that are used with nouns to show whether or not the speaker is referring to something that his listener should be able to identify. In English these words are: “a,” “an,” and “the.” The words **a** and **an** mean the same thing. If a speaker says “**a dog,** he does not expect his listener to know which dog he is talking about; this might be the first time he says anything about a dog. If a speaker says **the** dog, he is usually referring to a specific dog, and he expects his listener to know which dog he is talking about. English speakers also use the article **the** to show that they are talking about something in general. For example, they can say “**The** elephant is a large animal” and refer to elephants in general, not a specific elephant. *NOTE: Not all languages use articles in exactly the same way.* For example, articles can mean different things in Greek than in Hebrew. More information about this can be found on [Generic Noun Phrases](../figs-genericnoun/01.md).
|
||||
|
||||
**ADJECTIVES** are words that describe nouns and express such things as quantity, size, color, and age. Some examples are: "many", "big", "blue", "old", "smart", "tired", and many, many others. Sometimes people use adjectives to give some information about something, and sometimes people use them to distinguish one item from another. For example, in the phrase **my elderly father** the adjective **elderly** simply tells something about my father. But in the phrase **my eldest sister** the word **eldest** distinguishes that sister from any other older sisters I might have. More information about this can be found on [Distinguishing versus Informing or Reminding](../figs-distinguish/01.md).
|
||||
**ADJECTIVES** are words that describe nouns and express such things as quantity, size, color, and age. Some examples are: “many,” “big,” “blue,” “old,” “smart,” “tired,” and many, many others. Sometimes people use adjectives to give some information about something, and sometimes people use them to distinguish one item from another. For example, in the phrase **my elderly father** the adjective **elderly** simply tells something about my father. But in the phrase **my eldest sister** the word **eldest** distinguishes that sister from any other older sisters I might have. More information about this can be found on [Distinguishing versus Informing or Reminding](../figs-distinguish/01.md).
|
||||
|
||||
**ADVERBS** are words that describe verbs or adjectives and tell such things as how something happens, when it happens, where it happens, why it happens, or to what extent it happens. Many English adverbs end in **ly**. Some examples of adverbs include the words "slowly", "later", "far", "intentionally", "very", and many others.
|
||||
**ADVERBS** are words that describe verbs or adjectives and tell such things as how something happens, when it happens, where it happens, why it happens, or to what extent it happens. Many English adverbs end in **ly**. Some examples of adverbs include the words “slowly,” “later,” “far,” “intentionally,” “very,” and many others.
|
||||
|
|
|
|||
|
|
@ -55,7 +55,7 @@ If the personification would be understood clearly, consider using it. If it wou
|
|||
|
||||
(3) Find a way to translate it without the personification.
|
||||
|
||||
> …even the **winds and the sea obey him** (Matthew 8:27 ULT) - The men speak of the “wind and the sea" as if they are able to hear and obey Jesus, just as people can. This could also be translated without the idea of obedience by speaking of Jesus controlling them.
|
||||
> …even the **winds and the sea obey him** (Matthew 8:27 ULT) - The men speak of the “wind and the sea” as if they are able to hear and obey Jesus, just as people can. This could also be translated without the idea of obedience by speaking of Jesus controlling them.
|
||||
>> He even **controls the winds and the sea**.
|
||||
|
||||
|
||||
|
|
|
|||
|
|
@ -1,7 +1,7 @@
|
|||
|
||||
### Description
|
||||
|
||||
In common English, “possession” refers to having something, or to something that a person has. In English that grammatical relationship is shown by using the word **"of"**, by using an apostrophe and the letter **s**, or by using a possessive pronoun.
|
||||
In common English, “possession” refers to having something, or to something that a person has. In English that grammatical relationship is shown by using the word **”of”**, by using an apostrophe and the letter **s**, or by using a possessive pronoun.
|
||||
|
||||
* the house **of** my grandfather
|
||||
* my grandfather**‘s** house
|
||||
|
|
|
|||
|
|
@ -2,7 +2,7 @@
|
|||
|
||||
### Description
|
||||
|
||||
Pronouns are words that people might use to refer to someone or something instead of using a noun. Some examples are "I", "you", "he", "it", "this", "that", "himself", "someone", and others. Personal pronouns are the most common type of pronoun.
|
||||
Pronouns are words that people might use to refer to someone or something instead of using a noun. Some examples are “I,” “you,” “he,” “it,” “this,” “that,” “himself,” “someone,” and others. Personal pronouns are the most common type of pronoun.
|
||||
|
||||
### Personal Pronouns
|
||||
|
||||
|
|
|
|||
|
|
@ -4,11 +4,11 @@
|
|||
|
||||
There are two kinds of quotations: direct quotation and indirect quotation.
|
||||
|
||||
A **direct quotation** occurs when someone reports what another person said from the viewpoint of that original speaker. People usually expect that this kind of quotation will represent the original speaker’s exact words. In the example below, John would have said “I” when referring to himself, so the narrator, who is reporting John’s words, uses the word “I” in the quotation to refer to John. To show that these are John’s exact words, many languages put the words between quotation marks:”.”
|
||||
A **direct quotation** occurs when someone reports what another person said from the viewpoint of that original speaker. People usually expect that this kind of quotation will represent the original speaker’s exact words. In the example below, John would have said “I” when referring to himself, so the narrator, who is reporting John’s words, uses the word “I” in the quotation to refer to John. To show that these are John’s exact words, many languages put the words between quotation marks:“.”
|
||||
|
||||
* John said, “**I** do not know at what time **I** will arrive.”
|
||||
|
||||
An **indirect quotation** occurs when a speaker reports what someone else said, but in this case, the speaker is reporting it from his own point of view instead of from the original person’s point of view. This kind of quotation usually features changes in pronouns, and it often features changes in time, in word choices, and in length. In the example below, the narrator refers to John as “he” in the quotation and uses the word “would”, to replace the future tense indicated by “will.”
|
||||
An **indirect quotation** occurs when a speaker reports what someone else said, but in this case, the speaker is reporting it from his own point of view instead of from the original person’s point of view. This kind of quotation usually features changes in pronouns, and it often features changes in time, in word choices, and in length. In the example below, the narrator refers to John as “he” in the quotation and uses the word “would,” to replace the future tense indicated by “will.”
|
||||
|
||||
* John said that **he** did not know at what time **he** would arrive.
|
||||
|
||||
|
|
|
|||
|
|
@ -2,11 +2,11 @@
|
|||
|
||||
### Description
|
||||
|
||||
A quotation may have a quote within it, and quotes that are inside of other quotes can also have quotes within them. When a quote has quotes within it, we say there are "layers" of quotation, and each of the quotes is a layer. When there are many layers of quotes inside of quotes, it can be hard for listeners and readers to know who is saying what. Some languages use a combination of direct quotes and indirect quotes to make it easier.
|
||||
A quotation may have a quote within it, and quotes that are inside of other quotes can also have quotes within them. When a quote has quotes within it, we say there are “layers” of quotation, and each of the quotes is a layer. When there are many layers of quotes inside of quotes, it can be hard for listeners and readers to know who is saying what. Some languages use a combination of direct quotes and indirect quotes to make it easier.
|
||||
|
||||
#### Reasons this is a translation issue
|
||||
|
||||
1. When there is a quote within a quote, the listener needs to know who the pronouns refer to. For example: if a quote that is inside a quote has the word “I”, the listener needs to know whether “I” refers to the speaker of the inner quote or the outer quote.
|
||||
1. When there is a quote within a quote, the listener needs to know who the pronouns refer to. For example: if a quote that is inside a quote has the word “I,” the listener needs to know whether “I” refers to the speaker of the inner quote or the outer quote.
|
||||
1. Some languages make this clear by using different kinds of quotes when there are quotes within quotes. They may use direct quotes for some and indirect quotes for others.
|
||||
1. Some languages do not use indirect quotes.
|
||||
|
||||
|
|
|
|||
|
|
@ -2,7 +2,7 @@
|
|||
|
||||
### Description
|
||||
|
||||
All languages have ways of showing that the same person fills two different roles in a sentence. English does this by using **reflexive pronouns**. These are pronouns that refer to someone or something that has already been mentioned in a sentence. In English the reflexive pronouns are: "myself", "yourself", "himself", "herself", "itself", "ourselves", "yourselves", and "themselves". Other languages may have other ways to show this.
|
||||
All languages have ways of showing that the same person fills two different roles in a sentence. English does this by using **reflexive pronouns**. These are pronouns that refer to someone or something that has already been mentioned in a sentence. In English the reflexive pronouns are: “myself,” “yourself,” “himself,” “herself,” “itself,” “ourselves,” “yourselves,” and “themselves.” Other languages may have other ways to show this.
|
||||
|
||||
### Reason this is a translation issue
|
||||
|
||||
|
|
|
|||
|
|
@ -14,7 +14,7 @@ The **subject** is who or what the sentence is about. In these examples, the sub
|
|||
* **The boy** is running.
|
||||
* **He** is running.
|
||||
|
||||
Subjects are typically noun phrases or pronouns. (See [Parts of Speach](../figs-partsofspeech/01.md).) In the examples above, “the boy” is a noun phrase that has the noun “boy”, and “he” is a pronoun.
|
||||
Subjects are typically noun phrases or pronouns. (See [Parts of Speach](../figs-partsofspeech/01.md).) In the examples above, “the boy” is a noun phrase that has the noun “boy,” and “he” is a pronoun.
|
||||
|
||||
When the sentence is a command, in many languages it does not have a subject pronoun. People understand that the subject is “you.”
|
||||
|
||||
|
|
@ -36,7 +36,7 @@ A sentence can be made up of more than one sentence. Each of the two lines below
|
|||
* He planted the yams.
|
||||
* His wife planted the maize.
|
||||
|
||||
The compound sentence below contains the two sentences above. In English, compound sentences are joined with a conjunction such as “and”, “but”, or “or.”
|
||||
The compound sentence below contains the two sentences above. In English, compound sentences are joined with a conjunction such as “and,” “but,” or “or.”
|
||||
|
||||
* He planted the yams **and** his wife planted the maize.
|
||||
|
||||
|
|
|
|||
|
|
@ -4,7 +4,7 @@
|
|||
|
||||
A **sentence** is a group of words that expresses a complete thought. The basic types of sentences are listed below with the functions they are mainly used for.
|
||||
|
||||
* **Statements** - These are mainly used to give information. '_This is a fact._’
|
||||
* **Statements** - These are mainly used to give information. ‘_This is a fact._’
|
||||
* **Questions** - These are mainly used to ask for information. ‘_Do you know him?_’
|
||||
* **Imperative Sentences** - These are mainly used to express a desire or requirement that someone do something. ‘_Pick that up._’
|
||||
* **Exclamations** - These are mainly used to express a strong feeling. ‘_Ouch, that hurt!_’
|
||||
|
|
|
|||
|
|
@ -9,13 +9,13 @@ For example, Jesus used a simple metaphor when he said:
|
|||
|
||||
> …I am the light of the world. (John 9:5 ULT)
|
||||
|
||||
In this simple metaphor, the **Topic** is Jesus himself. The **Image** is the phrase "light of the world", because light is the physical object that Jesus uses to refer to some unknown **Idea** about himself. As is often the case with simple metaphors in the Bible, in this instance Jesus does not explicitly tell his listeners the **Idea** that he intends to communicate. The reader must read the story and figure out the Idea for himself from the context.
|
||||
In this simple metaphor, the **Topic** is Jesus himself. The **Image** is the phrase “light of the world,” because light is the physical object that Jesus uses to refer to some unknown **Idea** about himself. As is often the case with simple metaphors in the Bible, in this instance Jesus does not explicitly tell his listeners the **Idea** that he intends to communicate. The reader must read the story and figure out the Idea for himself from the context.
|
||||
|
||||
After making this statement, Jesus healed a man who was born blind. After the healed man saw Jesus for the first time and worshiped Him as God, Jesus explained the **Idea** of his "light of the world" metaphor:
|
||||
After making this statement, Jesus healed a man who was born blind. After the healed man saw Jesus for the first time and worshiped Him as God, Jesus explained the **Idea** of his “light of the world” metaphor:
|
||||
|
||||
> …I came into this world so that those who do not see may see… (John 9:35 ULT)
|
||||
|
||||
Jesus was using the **Image** of seeing physical "light" to express the abstract **Idea** of **understanding, believing, and confessing that Jesus is God**. Jesus healed the blind man, giving him physical sight; similarly, Jesus told the blind man who He was, and the blind man believed.
|
||||
Jesus was using the **Image** of seeing physical “light” to express the abstract **Idea** of **understanding, believing, and confessing that Jesus is God**. Jesus healed the blind man, giving him physical sight; similarly, Jesus told the blind man who He was, and the blind man believed.
|
||||
|
||||
> Then the man said, “Lord, I believe,” and he worshiped him. (John 9:34 ULT)
|
||||
|
||||
|
|
@ -24,13 +24,13 @@ Jesus was using the **Image** of seeing physical "light" to express the abstract
|
|||
|
||||
> Listen to this word, **you cows of Bashan**, (Amos 4:1 ULT)
|
||||
|
||||
In this metaphor Amos spoke to the upper-class women of Samaria (“you”, the Topic) as if they were cows (the Image). Amos did not say what similarity(s) he was thinking of between these women and cows. He wants the reader to think of them, and he fully expects that readers from his culture will easily do so. From the context, we can see that he meant that the women are like cows in that they are fat and interested only in feeding themselves. If we were to apply similarities from a different culture, such as that cows are sacred and should be worshipped, we would get the wrong meaning from this verse.
|
||||
In this metaphor Amos spoke to the upper-class women of Samaria (“you,” the Topic) as if they were cows (the Image). Amos did not say what similarity(s) he was thinking of between these women and cows. He wants the reader to think of them, and he fully expects that readers from his culture will easily do so. From the context, we can see that he meant that the women are like cows in that they are fat and interested only in feeding themselves. If we were to apply similarities from a different culture, such as that cows are sacred and should be worshipped, we would get the wrong meaning from this verse.
|
||||
|
||||
NOTE: Amos did not actually mean that the women were cows. He spoke to them as human beings.
|
||||
|
||||
> And yet, Yahweh, you are our father; **we are the clay**. **You are our potter**; and we all are the work of your hand. (Isaiah 64:8 ULT)
|
||||
|
||||
The example above has two related metaphors. The Topic(s) are “we” and “you”, and the Image(s) are “clay and “potter.” The similarity between a potter and God is the fact that both make what they wish out of their material. The potter makes what he wishes out of the clay, and God makes what he wishes out of his people. The Idea being expressed by the comparison between the potter’s clay and “us” is that **neither the clay nor God’s people have a right to complain about what they are becoming**.
|
||||
The example above has two related metaphors. The Topic(s) are “we” and “you,” and the Image(s) are “clay and “potter.” The similarity between a potter and God is the fact that both make what they wish out of their material. The potter makes what he wishes out of the clay, and God makes what he wishes out of his people. The Idea being expressed by the comparison between the potter’s clay and “us” is that **neither the clay nor God’s people have a right to complain about what they are becoming**.
|
||||
|
||||
> Jesus said to them, “Take heed and beware of **the yeast of the Pharisees and Sadducees**.” The disciples reasoned among themselves and said, “It is because we took no bread.” (Matthew 16:6-7 ULT)
|
||||
|
||||
|
|
|
|||
|
|
@ -1,9 +1,9 @@
|
|||
|
||||
A simile is an explicit comparison of two things that are not normally thought to be similar. One is said to be “like” the other. It focuses on a particular trait the two items have in common, and it includes the words “like,” “as”, or “than.”
|
||||
A simile is an explicit comparison of two things that are not normally thought to be similar. One is said to be “like” the other. It focuses on a particular trait the two items have in common, and it includes the words “like,” “as,” or “than.”
|
||||
|
||||
### Description
|
||||
|
||||
A simile is a comparison of two things that are not normally thought to be similar. It focuses on a particular trait the two items have in common, and it includes the words “like,” “as”, or “than.”
|
||||
A simile is a comparison of two things that are not normally thought to be similar. It focuses on a particular trait the two items have in common, and it includes the words “like,” “as,” or “than.”
|
||||
|
||||
> When he saw the crowds, he had compassion for them, because they were worried and confused, because they were **like sheep without a shepherd**. (Matthew 9:36)
|
||||
|
||||
|
|
|
|||
|
|
@ -46,14 +46,14 @@ In some languages, a verb that needs an object must always take one, even if the
|
|||
|
||||
### Subject and Object Marking on Verbs
|
||||
|
||||
In some languages, the verb may be a little bit different depending on the persons or things associated with it. For example, English speakers sometimes put “s” at the end of the verb when the subject is just one person. In other languages marking on the verb may show whether the subject is “I”, “you”, or “he”; singular, dual, or plural; male or female, or human or non-human.
|
||||
In some languages, the verb may be a little bit different depending on the persons or things associated with it. For example, English speakers sometimes put “s” at the end of the verb when the subject is just one person. In other languages marking on the verb may show whether the subject is “I,” “you,” or “he”; singular, dual, or plural; male or female, or human or non-human.
|
||||
|
||||
* They **eat** bananas every day. (The subject “they” is more than one person.)
|
||||
* John **eats** bananas every day. (The subject “John” is one person.)
|
||||
|
||||
### Time and Tense
|
||||
|
||||
When we tell about an event, we usually tell whether it is in the past, the present, or the future. Sometimes we do this with words like “yesterday”, “now”, or “tomorrow.”
|
||||
When we tell about an event, we usually tell whether it is in the past, the present, or the future. Sometimes we do this with words like “yesterday,” “now,” or “tomorrow.”
|
||||
|
||||
In some languages the verb may be a little bit different depending on the time associated with it. This kind of marking on a verb is called **tense**. English speakers sometimes put “ed” at the end of the verb when the event happened in the past.
|
||||
|
||||
|
|
@ -66,7 +66,7 @@ In some languages speakers might add a word to tell something about the time. En
|
|||
|
||||
### Aspect
|
||||
|
||||
When we tell about an event, sometimes we want to show how the event progressed over a period of time, or how the event relates to another event. This is **aspect**. English speakers sometimes use the verbs “is” or “has” then add “s”, “ing”, or “ed” to the end of the verb in order to show how the event relates to another event or to the present time.
|
||||
When we tell about an event, sometimes we want to show how the event progressed over a period of time, or how the event relates to another event. This is **aspect**. English speakers sometimes use the verbs “is” or “has” then add “s,” “ing,” or “ed” to the end of the verb in order to show how the event relates to another event or to the present time.
|
||||
|
||||
* Mary **cooks** meat every day. (This tells about something Mary often does.)
|
||||
* Mary **is cooking** the meat. (This tells about something Mary is in the process of doing right now.)
|
||||
|
|
|
|||
|
|
@ -4,7 +4,7 @@
|
|||
|
||||
The Bible was written in Hebrew, Aramaic and Greek. These languages have a **singular** form of “you” for when the word “you” refers to just one person, and a **plural** form for when the word “you” refers to more than one person. However sometimes speakers in the Bible used the **singular** form of “you” even though they were speaking to a group of people. This is not obvious when you read the Bible in English, because English does not have different forms that indicate where “you” is singular and where “you” plural. But you may see this if you read a Bible in a language that does have distinct forms.
|
||||
|
||||
Also, speakers and writers of the Old Testament often referred to groups of people with the singular pronoun “he”, rather than with the plural pronoun “they.”
|
||||
Also, speakers and writers of the Old Testament often referred to groups of people with the singular pronoun “he,” rather than with the plural pronoun “they.”
|
||||
|
||||
### Reason this is a Translation Issue
|
||||
|
||||
|
|
|
|||
|
|
@ -1 +1 @@
|
|||
Forms of 'You' - Singular to a Crowd
|
||||
Forms of ‘You’ - Singular to a Crowd
|
||||
|
|
@ -1 +1 @@
|
|||
Forms of 'You' - Dual/Plural
|
||||
Forms of ‘You’ - Dual/Plural
|
||||
|
|
@ -50,4 +50,4 @@ Translators whose language has formal and informal forms of “you” will need
|
|||
|
||||
### Translation Strategies Applied
|
||||
|
||||
English does not have formal and informal forms of “you”, so we cannot show in English how to translate using formal and informal forms of “you.” Please see the examples and discussion above.
|
||||
English does not have formal and informal forms of “you,” so we cannot show in English how to translate using formal and informal forms of “you.” Please see the examples and discussion above.
|
||||
|
|
|
|||
|
|
@ -1 +1 @@
|
|||
Forms of 'You' - Formal or Informal
|
||||
Forms of ‘You’ - Formal or Informal
|
||||
|
|
@ -9,7 +9,7 @@ The Bible was first written in the Hebrew, Aramaic, and Greek languages. These l
|
|||
#### Reason this is a Translation Issue
|
||||
|
||||
* Translators who speak a language that has distinct singular and plural forms of “you” will always need to know what the speaker meant so they can choose the right word for “you” in their language.
|
||||
* Many languages also have different forms of the verb depending on whether the subject is singular or plural. So even if there is no pronoun meaning “you”, translators of these languages will need to know if the speaker was referring to one person or more than one.
|
||||
* Many languages also have different forms of the verb depending on whether the subject is singular or plural. So even if there is no pronoun meaning “you,” translators of these languages will need to know if the speaker was referring to one person or more than one.
|
||||
|
||||
Often the context will make it clear whether the word “you” refers to one person or more than one. If you look at the other pronouns in the sentence, they will help you know the number of people the speaker was speaking to.
|
||||
Sometimes Greek and Hebrew speakers used the singular form of “you” even though they were speaking to a group of people. (See [Forms of ‘You’ - Singular to a Crowd](../figs-youcrowd/01.md).)
|
||||
|
|
|
|||
|
|
@ -1 +1 @@
|
|||
Forms of 'You' - Singular
|
||||
Forms of ‘You’ - Singular
|
||||
|
|
@ -12,8 +12,8 @@ Follow these steps in order to get started:
|
|||
* If you are translating Open Bible Stories, read the entire story before starting to translate it. If you are translating the Bible, read the entire chapter before you start to translate any part of it. This way you will understand how the part you are translating fits into the larger context, and you will translate it better.
|
||||
* Read the passage that you plan to translate in as many different translations as you have. In [translationStudio](../../process/setup-ts/01.md), the first mode is the reading mode. Access this mode by clicking on the top symbol on the left side. You can choose up to three translations to show in this mode. We recommend that two of these be the unfoldingWord® Literal Text (ULT) and the unfoldingWord® Simplified Text (UST). The ULT will help you to see the form of the original text, and the UST will help you to understand the meaning of the original text. Think about how to communicate the meaning in the form that people would use in your language.
|
||||
* Read any Bible helps or commentaries which you have that talk about that passage.
|
||||
* Read the unfoldingWord® Translation Notes for the passage that you plan to translate. To do this, click on the third icon down on the left side of translationStudio. Click on the tab that says, "Notes." Then click on each of the phrases in blue and read the explanation for each phrase.
|
||||
* Read the definitions of the unfoldingWord® Translation Words (the important words) in the passage. To do this, click on the tab that says, "Words." Then click on each of the words in blue and read the explanation for each of these important words. Under each explanation there is also a section called "Translation Suggestions." Here you will find ideas for how to translate these words.
|
||||
* Read the unfoldingWord® Translation Notes for the passage that you plan to translate. To do this, click on the third icon down on the left side of translationStudio. Click on the tab that says, “Notes.” Then click on each of the phrases in blue and read the explanation for each phrase.
|
||||
* Read the definitions of the unfoldingWord® Translation Words (the important words) in the passage. To do this, click on the tab that says, “Words.” Then click on each of the words in blue and read the explanation for each of these important words. Under each explanation there is also a section called “Translation Suggestions.” Here you will find ideas for how to translate these words.
|
||||
7. **Talk.** Discuss the passage, the unfoldingWord® Translation Notes, and the unfoldingWord® Translation Words with others in the translation team. Help each other to understand what they mean. If there are parts that you still do not understand, ask pastors or other church leaders for help.
|
||||
8. **Translate.** When you understand well what the passage is saying, say the first chunk (1-3 verses) out loud in your language in the way that someone from your language community would say it. If possible, say it to another member of the translation team. Let the translation team member correct it until it sounds good in your language. Use the different expressions in the ULT, UST, and Translation Notes to give you ideas for how to say the same things in different ways. Do not follow [the order of words](../translate-wforw/01.md) from either the ULT or the UST if it is more [natural](../guidelines-natural/01.md) for your language to use a different order. To help with this, say the whole chunk of text without looking at the source texts. This will help you to say these things in a way that is natural for your language, rather than in a way that was natural for the source language but might not be the best way to say it in your language. Still without looking at the source texts, type your translation of the chunk into [translationStudio](../../process/setup-ts/01.md) (or record it). To do this, click on the second icon down on the left side. The chunk that you are working on will appear in the ULT, covering the space where you will type the translation. When you are ready to type, click on the right edge of the space that is mostly covered by the ULT of that chunk. The blank space will then cover the ULT. Type your translation of the chunk here in this space from your memory. When you type (or write) from your memory without looking at the ULT, your translation will be more natural. Now repeat this step for the rest of the chunks of this passage.
|
||||
9. **Check**. Since you typed or recorded your translation of these chunks without looking at the source texts, you might have left out some things. Now is the time to add those things to your translation. Click on the third icon down on the left side of translationStudio again. In that mode:
|
||||
|
|
|
|||
|
|
@ -16,11 +16,11 @@ Usually there are no special words that indicate a Contrary to Fact Condition. T
|
|||
|
||||
> But **if Baal is God**, worship him! (Story 19 Frame 6 OBS)
|
||||
|
||||
> Elijah came near to all the people and said, "How long will you keep changing your mind? If Yahweh is God, follow him. But **if Baal is God**, then follow him." Yet the people did not answer him a word. (1 Kings 18:21 ULT)
|
||||
> Elijah came near to all the people and said, “How long will you keep changing your mind? If Yahweh is God, follow him. But **if Baal is God**, then follow him.” Yet the people did not answer him a word. (1 Kings 18:21 ULT)
|
||||
|
||||
Baal is not a god, Elijah is not suggesting that he might be a god, and he does not want the people to follow him. But he used a conditional statement to show them that what they were doing was wrong. In the example above, we see two conditions that have the same construction. The first one, "If Yahweh is God", is a Factual Condition, because Elijah is certain that it is true. The second one, "if Baal is God", is a Contrary to Fact Condition, because Elijah is certain that it is not true. You will need to consider if people would say both of these in the same way in your language, or if they would say them in different ways.
|
||||
Baal is not a god, Elijah is not suggesting that he might be a god, and he does not want the people to follow him. But he used a conditional statement to show them that what they were doing was wrong. In the example above, we see two conditions that have the same construction. The first one, “If Yahweh is God,” is a Factual Condition, because Elijah is certain that it is true. The second one, “if Baal is God,” is a Contrary to Fact Condition, because Elijah is certain that it is not true. You will need to consider if people would say both of these in the same way in your language, or if they would say them in different ways.
|
||||
|
||||
> But his wife said to him, "**If Yahweh wanted to kill us**, he would not have received the burnt offering and the grain offering we gave him. He would not have shown us all these things, nor at this time would he have let us hear such things." (Judges 13:23 ULT)
|
||||
> But his wife said to him, “**If Yahweh wanted to kill us**, he would not have received the burnt offering and the grain offering we gave him. He would not have shown us all these things, nor at this time would he have let us hear such things.” (Judges 13:23 ULT)
|
||||
|
||||
Manoah’s wife thinks that the second part of her conditional statement is not true, therefore the first part is also not true. God received their burnt offering, therefore He does not want to kill them.
|
||||
|
||||
|
|
@ -54,9 +54,9 @@ If Contrary to Fact conditions are clear in your language, then use them as they
|
|||
|
||||
>> If Baal is not God, then you should not worship him!
|
||||
|
||||
> But his wife said to him, "**If Yahweh wanted to kill us**, he would not have received the burnt offering and the grain offering we gave him. He would not have shown us all these things, nor at this time would he have let us hear such things." (Judges 13:23 ULT)
|
||||
> But his wife said to him, “**If Yahweh wanted to kill us**, he would not have received the burnt offering and the grain offering we gave him. He would not have shown us all these things, nor at this time would he have let us hear such things.” (Judges 13:23 ULT)
|
||||
|
||||
>> "**Yahweh does not want to kill us**, or he would not have received the burnt offering and the grain offering we gave him.
|
||||
>> “**Yahweh does not want to kill us**, or he would not have received the burnt offering and the grain offering we gave him.
|
||||
|
||||
(3) If the condition is expressing something that did not happen but the speaker wanted it to happen, restate it as a wish.
|
||||
|
||||
|
|
|
|||
|
|
@ -6,7 +6,7 @@ Conditional connectors connect two clauses to indicate that one of them will hap
|
|||
|
||||
#### Definition
|
||||
|
||||
A Factual Condition is a condition that sounds hypothetical but is already certain or true in the speaker's mind. In English, Factual Conditions can use the words “even though”, “since”, or “this being the case” to indicate that it is a factual condition and not a hypothetical condition.
|
||||
A Factual Condition is a condition that sounds hypothetical but is already certain or true in the speaker’s mind. In English, Factual Conditions can use the words “even though,” “since,” or “this being the case” to indicate that it is a factual condition and not a hypothetical condition.
|
||||
|
||||
#### Reason this is a translation issue
|
||||
|
||||
|
|
@ -16,13 +16,13 @@ Some languages do not state something as a condition if it is certain or true. T
|
|||
|
||||
> “**If** Yahweh is God, worship him!” (Story 19 Frame 6 OBS)
|
||||
|
||||
> Elijah came near to all the people and said, "How long will you keep changing your mind? **If Yahweh is God**, follow him. But if Baal is God, then follow him." Yet the people did not answer him a word. (1 Kings 18:21 ULT)
|
||||
> Elijah came near to all the people and said, “How long will you keep changing your mind? **If Yahweh is God**, follow him. But if Baal is God, then follow him.” Yet the people did not answer him a word. (1 Kings 18:21 ULT)
|
||||
|
||||
This sentence has the same construction as a hypothetical condition. The condition is “if Yahweh is God.” If that is true, then the Israelites should worship Yahweh. But the prophet Elijah does not question whether or not Yahweh is God. In fact, he is so certain that Yahweh is God that later in the passage he pours water all over his sacrifice. He is confident that God is real and that he will burn even an offering that is completely wet. Over and over again, the prophets taught that Yahweh is God, so the people should worship Him. The people did not worship Yahweh, however, even though He is God. By putting the statement or instruction into the form of a Factual Condition, Elijah is trying to get the Israelites to understand more clearly what they should do.
|
||||
|
||||
> "A son honors his father, and a servant honors his master. **If** I, then, am a father, where is my honor? **If** I am a master, where is the reverence for me?" says Yahweh of hosts to you priests, who despise my name. (Malachi 1:6 ULT)
|
||||
> “A son honors his father, and a servant honors his master. **If** I, then, am a father, where is my honor? **If** I am a master, where is the reverence for me?” says Yahweh of hosts to you priests, who despise my name. (Malachi 1:6 ULT)
|
||||
|
||||
Yahweh has said that he is a father and a master to Israel, so even though this sounds like a hypothetical condition because it begins with “if”, it is not. This verse begins with the proverb that a son honors his father. Everyone knows that is right. But the Israelites are not honoring Yahweh. The other proverb in the verse says that a servant honors his master. Everyone knows that is right. But the Israelites are not honoring Yahweh, so it seems that he is not their master. But Yahweh is the master. Yahweh uses the form of a hypothetical condition to demonstrate that the Israelites are wrong. The second part of the condition that should occur naturally is not happening, even though the conditional statement is true.
|
||||
Yahweh has said that he is a father and a master to Israel, so even though this sounds like a hypothetical condition because it begins with “if,” it is not. This verse begins with the proverb that a son honors his father. Everyone knows that is right. But the Israelites are not honoring Yahweh. The other proverb in the verse says that a servant honors his master. Everyone knows that is right. But the Israelites are not honoring Yahweh, so it seems that he is not their master. But Yahweh is the master. Yahweh uses the form of a hypothetical condition to demonstrate that the Israelites are wrong. The second part of the condition that should occur naturally is not happening, even though the conditional statement is true.
|
||||
|
||||
#### Translation Strategies
|
||||
|
||||
|
|
@ -34,6 +34,6 @@ If using the form of a hypothetical condition is confusing or would make the rea
|
|||
|
||||
>> “**It is true that** Yahweh is God, so worship him!”
|
||||
|
||||
> "A son honors his father, and a servant honors his master. **If** I, then, am a father, where is my honor? **If** I am a master, where is the reverence for me?" says Yahweh of hosts to you priests, who despise my name. (Malachi 1:6 ULT)
|
||||
> “A son honors his father, and a servant honors his master. **If** I, then, am a father, where is my honor? **If** I am a master, where is the reverence for me?” says Yahweh of hosts to you priests, who despise my name. (Malachi 1:6 ULT)
|
||||
|
||||
>> "A son honors his father, and a servant honors his master. **Since** I, then, am a father, where is my honor? **Since** I am a master, where is the reverence for me?"
|
||||
>> “A son honors his father, and a servant honors his master. **Since** I, then, am a father, where is my honor? **Since** I am a master, where is the reverence for me?”
|
||||
|
|
|
|||
|
|
@ -17,7 +17,7 @@ Also, sometimes conditions are stated in an order different than the order in wh
|
|||
|
||||
> God promised to bless the people and protect them, **if** they obeyed these laws. But he said he would punish them **if** they did not obey them (Story 13 Frame 7 OBS)
|
||||
|
||||
There are two hypothetical conditions in this frame. In both of these conditions, the first event (the “if clause") is stated second. If this is unnatural or confusing, the clauses can be restated in the more natural order. The first condition is: if the Israelites obeyed God, then God would bless and protect them. The second hypothetical condition is: if the Israelites did not obey God, then God would punish them.
|
||||
There are two hypothetical conditions in this frame. In both of these conditions, the first event (the “if clause”) is stated second. If this is unnatural or confusing, the clauses can be restated in the more natural order. The first condition is: if the Israelites obeyed God, then God would bless and protect them. The second hypothetical condition is: if the Israelites did not obey God, then God would punish them.
|
||||
|
||||
> If you do what is right, will you not be accepted? (Genesis 4:7 ULT)
|
||||
|
||||
|
|
|
|||
|
|
@ -12,11 +12,11 @@ English indicates exceptional relationships by first describing a group (Part 1)
|
|||
|
||||
> God told Adam that he could eat from **any** tree in the garden **except** from the tree of the knowledge of good and evil. (OBS Story 1 Frame 11)
|
||||
|
||||
> But if you will not redeem it, then tell me, so that I may know, for there is **no one** to redeem it **besides** you, and I am after you." (Ruth 4:4 ULT)
|
||||
> But if you will not redeem it, then tell me, so that I may know, for there is **no one** to redeem it **besides** you, and I am after you.” (Ruth 4:4 ULT)
|
||||
|
||||
> David attacked them from the twilight to the evening of the next day. **Not** a man escaped **except for** four hundred young men, who rode on camels and fled. (1 Samuel 30:17 ULT)
|
||||
|
||||
> The man said, "Let me go, for the dawn is breaking." Jacob said, "I will **not** let you go **unless** you bless me." (Genesis 32:26 ULT)
|
||||
> The man said, “Let me go, for the dawn is breaking.” Jacob said, “I will **not** let you go **unless** you bless me.” (Genesis 32:26 ULT)
|
||||
|
||||
#### Translation Strategies
|
||||
|
||||
|
|
@ -37,11 +37,11 @@ If the way that Exceptional Clauses are marked in the source language is also cl
|
|||
|
||||
>> David attacked them from the twilight to the evening of the next day. **Only** four hundred young men escaped, who rode on camels and fled.
|
||||
|
||||
> But if you will not redeem it, then tell me, so that I may know, for there is **no one** to redeem it **besides** you, and I am after you." (Ruth 4:4 ULT)
|
||||
>> But if you will not redeem it, then tell me, so that I may know, for **you are first in line to redeem it [only you can redeem it]**, and I am after you."
|
||||
> But if you will not redeem it, then tell me, so that I may know, for there is **no one** to redeem it **besides** you, and I am after you.” (Ruth 4:4 ULT)
|
||||
>> But if you will not redeem it, then tell me, so that I may know, for **you are first in line to redeem it [only you can redeem it]**, and I am after you.”
|
||||
|
||||
> The man said, "Let me go, for the dawn is breaking." Jacob said, "I will **not** let you go **unless** you bless me." (Genesis 32:26 ULT)
|
||||
>> The man said, "Let me go, for the dawn is breaking." Jacob said, "I will let you go **only if** you bless me."
|
||||
> The man said, “Let me go, for the dawn is breaking.” Jacob said, “I will **not** let you go **unless** you bless me.” (Genesis 32:26 ULT)
|
||||
>> The man said, “Let me go, for the dawn is breaking.” Jacob said, “I will let you go **only if** you bless me.”
|
||||
|
||||
(2) Reverse the order of the clauses, so that the exception is stated first, and then the larger group is named second.
|
||||
|
||||
|
|
|
|||
|
|
@ -16,11 +16,11 @@ In Scripture, many events do not happen as the people involved intend or expect
|
|||
|
||||
> You tried to do evil when you sold me as a slave, **but** God used the evil for good! (Story 8 Frame 12 OBS)
|
||||
|
||||
Joseph’s brothers’ evil plan to sell Joseph is contrasted with God’s good plan to save many people. The word "but" marks the contrast.
|
||||
Joseph’s brothers’ evil plan to sell Joseph is contrasted with God’s good plan to save many people. The word “but” marks the contrast.
|
||||
|
||||
> For who is greater, the one who reclines at table, or the one who serves? Is it not the one who reclines at table? **Yet** I am among you as one who serves. (Luke 22:27 ULT)
|
||||
|
||||
Jesus contrasts the proud way that human leaders behave and the humble way that he behaves, marked by the word "yet."
|
||||
Jesus contrasts the proud way that human leaders behave and the humble way that he behaves, marked by the word “yet.”
|
||||
|
||||
> …and **though** he was bound with chains and shackles and kept under guard, he had broken his chains and he would be driven by the demon into the wilderness. (Luke 8:29 ULT)
|
||||
|
||||
|
|
|
|||
|
|
@ -16,13 +16,13 @@ In Scripture, the goal or purpose may be stated either first or second. But in s
|
|||
|
||||
> She became angry and falsely accused Joseph **so that he was arrested and sent to prison**. (Story 8 Frame 5 OBS)
|
||||
|
||||
The Goal or Purpose of the woman's false accusation was to get Joseph arrested and sent to prison.
|
||||
The Goal or Purpose of the woman’s false accusation was to get Joseph arrested and sent to prison.
|
||||
|
||||
> Gideon, Joash's son, was separating out the wheat by beating it on the floor, in the winepress—**to hide it from the Midianites**. (Judges 6:11b ULT)
|
||||
> Gideon, Joash’s son, was separating out the wheat by beating it on the floor, in the winepress—**to hide it from the Midianites**. (Judges 6:11b ULT)
|
||||
|
||||
Here the prepositional phrase begins with only the word “to” but “in order to” is understood.
|
||||
|
||||
> Now if I have found favor in your eyes, show me your ways **so that I may know you and continue to find favor in your eyes**. Remember that this nation is your people."(Exodus 33:13 ULT)
|
||||
> Now if I have found favor in your eyes, show me your ways **so that I may know you and continue to find favor in your eyes**. Remember that this nation is your people.”(Exodus 33:13 ULT)
|
||||
|
||||
Moses wants God to show him God’s ways for the Goal or Purpose of Moses knowing God and continuing to find favor with God.
|
||||
|
||||
|
|
|
|||
|
|
@ -10,7 +10,7 @@ A Reason-and-Result Relationship is a logical relationship in which one event is
|
|||
|
||||
#### Reason this is a translation issue
|
||||
|
||||
A Reason-and-Result Relationship can look forward - "I did Y because I wanted X to happen." But usually it is looking backward - "X happened, and so I did Y." Also, it is possible to state the Reason either before or after the Result. Many languages have a preferred order for the Reason and the Result, and it is confusing for the reader if they are in the opposite order. Common words used to indicate a Reason-and-Result Relationship in English are “because,” “so,” “therefore,” and “for.” Some of these words can also be used to indicate a Goal relationship, so translators need to be aware of the difference between a Goal relationship and a Reason-and-Result relationship. It is necessary for translators to understand how the two events are connected and then communicate them clearly in their language.
|
||||
A Reason-and-Result Relationship can look forward - “I did Y because I wanted X to happen.” But usually it is looking backward - “X happened, and so I did Y.” Also, it is possible to state the Reason either before or after the Result. Many languages have a preferred order for the Reason and the Result, and it is confusing for the reader if they are in the opposite order. Common words used to indicate a Reason-and-Result Relationship in English are “because,” “so,” “therefore,” and “for.” Some of these words can also be used to indicate a Goal relationship, so translators need to be aware of the difference between a Goal relationship and a Reason-and-Result relationship. It is necessary for translators to understand how the two events are connected and then communicate them clearly in their language.
|
||||
|
||||
If the reason and result are stated in different verses, it is still possible to put them in a different order. If you change the order of the verses, then put the verse numbers together at the beginning of the group of verses that were rearranged like this: 1-2. This is called a [Verse Bridge](../translate-versebridge/01.md).
|
||||
|
||||
|
|
|
|||
|
|
@ -10,7 +10,7 @@ A background clause is one that describes something that is ongoing, and then an
|
|||
|
||||
#### Reason this is a translation issue
|
||||
|
||||
Languages indicate a shift in time in different ways. You (the translator) need to understand how these shifts in time are indicated in the original languages in order to communicate them clearly in your own language. Background clauses often indicate a time that began long before the event that is in focus. Translators need to understand how both the source language and the target language communicate background events. Some English words that indicate background events are "now", "when", "while", and "during". Those words can also indicate simultaneous events. To tell the difference, ask yourself if all of the events seem to be equal in importance and started at about the same time. If so, they are probably simultaneous events. But if an event(s) is ongoing and another event(s) just started, then the ongoing event(s) is probably background to the other event(s). Some common phrases that indicate background events are "in those days" and "at that time".
|
||||
Languages indicate a shift in time in different ways. You (the translator) need to understand how these shifts in time are indicated in the original languages in order to communicate them clearly in your own language. Background clauses often indicate a time that began long before the event that is in focus. Translators need to understand how both the source language and the target language communicate background events. Some English words that indicate background events are “now,” “when,” “while,” and “during.” Those words can also indicate simultaneous events. To tell the difference, ask yourself if all of the events seem to be equal in importance and started at about the same time. If so, they are probably simultaneous events. But if an event(s) is ongoing and another event(s) just started, then the ongoing event(s) is probably background to the other event(s). Some common phrases that indicate background events are “in those days” and “at that time.”
|
||||
|
||||
#### Examples from OBS and the Bible
|
||||
|
||||
|
|
@ -28,7 +28,7 @@ Being in Bethlehem is the background event. The birth of the baby is the main ev
|
|||
|
||||
> …**while** Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee, and his brother Philip was tetrarch of the region of Ituraea and Trachonitis, and Lysanias was tetrarch of Abilene, **during** the high priesthood of Annas and Caiaphas—the word of God came to John son of Zechariah in the wilderness. (Luke 3:1-2 ULT)
|
||||
|
||||
This example begins with five background clauses (marked by commas), signalled as background by the words “while” and “during.” Then the main event happens: "the word of God came to John".
|
||||
This example begins with five background clauses (marked by commas), signalled as background by the words “while” and “during.” Then the main event happens: “the word of God came to John.”
|
||||
|
||||
#### Translation Strategies
|
||||
|
||||
|
|
@ -62,6 +62,6 @@ If the way that the Background Clauses are marked is also clear in your language
|
|||
|Simultaneous background |**and** Samuel was lying down to sleep in the temple of Yahweh,|
|
||||
| Simultaneous background | where the ark of God was. |
|
||||
|Main event |**Yahweh called to Samuel**, |
|
||||
|Sequential event |who said, “here I am." (1 Sam 3:1-4 ULT) |
|
||||
|Sequential event |who said, “here I am.” (1 Sam 3:1-4 ULT) |
|
||||
|
||||
In the above example, the first two lines talk about a condition that was going on for a long time. This is the general, long-term background. We know this from the phrase "in those days." Then there are several lines of short-term background. The first one is introduced by "when," and then three more are connected to the first one by "and." The background clause introduced by "where" explains a little more about the background clause before it. Then the main event happens, followed by more events. Translators will need to think about the best way to show these relationships in their language.
|
||||
In the above example, the first two lines talk about a condition that was going on for a long time. This is the general, long-term background. We know this from the phrase “in those days.” Then there are several lines of short-term background. The first one is introduced by “when,” and then three more are connected to the first one by “and.” The background clause introduced by “where” explains a little more about the background clause before it. Then the main event happens, followed by more events. Translators will need to think about the best way to show these relationships in their language.
|
||||
|
|
|
|||
|
|
@ -10,7 +10,7 @@ A sequential clause is a time relation that connects two events in which one hap
|
|||
|
||||
#### Reason this is a translation issue
|
||||
|
||||
Languages indicate sequences of events in different ways; some use ordering, some use connecting words, some even use relative tense. Connecting words that may indicate sequence are words such as "then", "later", "after", "afterward", "before", "first", and "when". Translators need to be certain that they communicate the order of the events in a way that is natural in their language. This may require ordering clauses differently than in the original languages.
|
||||
Languages indicate sequences of events in different ways; some use ordering, some use connecting words, some even use relative tense. Connecting words that may indicate sequence are words such as “then,” “later,” “after,” “afterward,” “before,” “first,” and “when.” Translators need to be certain that they communicate the order of the events in a way that is natural in their language. This may require ordering clauses differently than in the original languages.
|
||||
|
||||
#### Examples from OBS and the Bible
|
||||
|
||||
|
|
|
|||
|
|
@ -10,7 +10,7 @@ A simultaneous clause is a time relationship that connects two or more events th
|
|||
|
||||
#### Reason this is a translation issue
|
||||
|
||||
Languages indicate that events occur simultaneously in many different ways. These may vary based on whether or not something is causing them to occur simultaneously. Connecting words that may indicate simultaneous events are words such as "while," "as," and "during". Often the Bible does not state a relationship between the events but simply says they occurred at the same time. It is important that you (the translator) know when a time relationship is implied and when it is not so that you can communicate it clearly. A Simultaneous Clause communicates that events happened at the same time but it does not indicate that one event caused the other. That would be a Reason-and-Result relationship.
|
||||
Languages indicate that events occur simultaneously in many different ways. These may vary based on whether or not something is causing them to occur simultaneously. Connecting words that may indicate simultaneous events are words such as “while,” “as,” and “during.” Often the Bible does not state a relationship between the events but simply says they occurred at the same time. It is important that you (the translator) know when a time relationship is implied and when it is not so that you can communicate it clearly. A Simultaneous Clause communicates that events happened at the same time but it does not indicate that one event caused the other. That would be a Reason-and-Result relationship.
|
||||
|
||||
#### Examples from OBS and the Bible
|
||||
|
||||
|
|
@ -28,7 +28,7 @@ The people were both waiting and wondering at the same time. The general connect
|
|||
|
||||
> And **while** they were looking intently into heaven **as** he was going up, behold, two men stood by them in white clothing. (Acts 1:10 ULT)
|
||||
|
||||
Three events happened at the same time - the disciples looking, Jesus going up, and two men standing. The connector words "**while** " and "**as** " tell us this.
|
||||
Three events happened at the same time - the disciples looking, Jesus going up, and two men standing. The connector words “**while** “ and “**as** “ tell us this.
|
||||
|
||||
#### Translation Strategies
|
||||
|
||||
|
|
|
|||
|
|
@ -11,7 +11,7 @@ Connecting Words or Phrases can connect phrases or clauses within a sentence. Th
|
|||
|
||||
> **Now** I must change my clothes. Then I will drink a cup of hot tea and warm myself by the fire.
|
||||
|
||||
In the above example, the word "now" connects the two short chunks of text, showing the relationship between them. The speaker must change his clothes, drink hot tea, and warm himself because of something that happened earlier (that is, he got wet in the rain).
|
||||
In the above example, the word “now” connects the two short chunks of text, showing the relationship between them. The speaker must change his clothes, drink hot tea, and warm himself because of something that happened earlier (that is, he got wet in the rain).
|
||||
|
||||
Sometimes people might not use a Connecting Word because they expect the readers to understand the relationship between the thoughts because of the context. Some languages do not use Connecting Words as much as other languages do. They might say:
|
||||
|
||||
|
|
|
|||
|
|
@ -8,7 +8,7 @@ There are four main qualities of a good translation. It must be:
|
|||
* Accurate - see [Create Accurate Translations](../guidelines-accurate/01.md)
|
||||
* Church-Approved - see [Create Church-Approved Translations](../guidelines-church-approved/01.md)
|
||||
|
||||
We can think of each of these qualities as a leg of a four-legged stool. Each one is necessary. If one is missing, the stool will not stand. Likewise, each of these qualities must be present in a translation in order for it to be faithful to God's Word and useful to the church.
|
||||
We can think of each of these qualities as a leg of a four-legged stool. Each one is necessary. If one is missing, the stool will not stand. Likewise, each of these qualities must be present in a translation in order for it to be faithful to God’s Word and useful to the church.
|
||||
|
||||
#### Clear
|
||||
|
||||
|
|
|
|||
|
|
@ -39,4 +39,4 @@ Each person of God is fully God and is called “God” in the Bible.
|
|||
Each person is also distinct from the other two persons. All three persons can appear separately at the same time. In the verses below, God the Son is baptized while God the Spirit comes down and God the Father speaks from heaven.
|
||||
> After he was baptized, **Jesus** came up…from the water…He saw the **Spirit** of God coming down…, and a **voice** [the Father’s] came out of the heavens saying, “This is my Beloved **Son**…” (Matthew 3:16-17 ULT)
|
||||
|
||||
As Christians, we must always remember that, since we are humans and do not have the mind of God, we cannot fully understand how all three persons of the Holy Trinity are fully God, and yet God is only one being. The Holy Trinity is a divine mystery that we confess by faith, based on the witness of God's inspired Word.
|
||||
As Christians, we must always remember that, since we are humans and do not have the mind of God, we cannot fully understand how all three persons of the Holy Trinity are fully God, and yet God is only one being. The Holy Trinity is a divine mystery that we confess by faith, based on the witness of God’s inspired Word.
|
||||
|
|
|
|||
|
|
@ -15,7 +15,7 @@ In order to translate the meaning, you need to be able to recognize the figure o
|
|||
|
||||
* **in my name** - Possible meanings are (Alternate Translation:) (1) “claiming my authority” or (2) “claiming that God sent them.” (See: *Metonymy* and *Idiom*)
|
||||
|
||||
The figure of speech in this Note is called a metonymy. The phrase “in my name” does not refer to the speaker’s name (Jesus), but to his person and authority. (Thus, in this context, the word "name" is a *metonym* for the ideas of "person/authority".) The Note explains the metonymy in this passage by giving two alternate translations. After that, there is a link to the UTA page about metonymy. Click on the link to learn about metonymy and general strategies for translating metonyms. Because this phrase is also a common idiom, the Note includes a link to the UTA page that explains idioms.
|
||||
The figure of speech in this Note is called a metonymy. The phrase “in my name” does not refer to the speaker’s name (Jesus), but to his person and authority. (Thus, in this context, the word “name” is a *metonym* for the ideas of “person/authority.”) The Note explains the metonymy in this passage by giving two alternate translations. After that, there is a link to the UTA page about metonymy. Click on the link to learn about metonymy and general strategies for translating metonyms. Because this phrase is also a common idiom, the Note includes a link to the UTA page that explains idioms.
|
||||
|
||||
> “**You offspring of vipers**! Who warned you to run away from the wrath that is coming? (Luke 3:7 ULT)
|
||||
|
||||
|
|
|
|||
|
|
@ -8,7 +8,7 @@ The goal of a good alphabet is to have one letter to represent each different so
|
|||
|
||||
If a neighboring language already has an alphabet, and if that language has similar sounds to your language, it might work well to simply borrow their alphabet. If not, then the next best thing is to borrow the alphabet from the national language that you learned in school. However, it is likely that your language has sounds that the national language does not have, so it will be difficult to use this alphabet to represent all of the sounds of your language. In that case, it is good to think about each sound in your language. Write out the national language alphabet on a piece of paper from top to bottom. Then write a word from your language next to each letter that either starts with that sound or has that sound in it. Underline the letter that makes that sound in each of the words.
|
||||
|
||||
There may be letters in the national alphabet that your language does not use. That is fine. Now think about the sounds from these words that you had a hard time writing, or sounds that you could not find a letter for. If the sound is similar to a sound that you did find a letter for, then maybe you can modify that letter to represent the other sound. For example, if you have a sound represented by “s”, and a similar sound that there was no letter for, you could add a mark to the letter for the similar sound, such as putting ‘ or ^ or ~ on top of it. If you find that there is a group of sounds that seem to all have the same kind of difference from the national language sounds, then it is good to modify that group of letters in the same way.
|
||||
There may be letters in the national alphabet that your language does not use. That is fine. Now think about the sounds from these words that you had a hard time writing, or sounds that you could not find a letter for. If the sound is similar to a sound that you did find a letter for, then maybe you can modify that letter to represent the other sound. For example, if you have a sound represented by “s,” and a similar sound that there was no letter for, you could add a mark to the letter for the similar sound, such as putting ‘ or ^ or ~ on top of it. If you find that there is a group of sounds that seem to all have the same kind of difference from the national language sounds, then it is good to modify that group of letters in the same way.
|
||||
|
||||
Once you have finished this exercise and cannot think of any more sounds in your language, try writing a story or write down something that happened recently. As you write, you will probably discover sounds that you had not thought of earlier. Continue to modify letters so that you can write these sounds. Add these sounds to the list you made earlier.
|
||||
|
||||
|
|
|
|||
|
|
@ -57,7 +57,7 @@ The vowel sounds form the middle of each syllable, and the consonant sounds come
|
|||
|
||||
**Articulators** are the moving parts of the mouth, particularly the parts of the tongue that slow the flow of air. The parts of the tongue that can do this include the tongue root, the back, the blade, and the tip. The lips can also slow the air flow through the mouth without the use of the tongue. Sounds made with the lips include consonants such as “b,” “v,” and “m.”
|
||||
|
||||
The **manner of articulation** describes how the airflow is slowed. It can come to a complete stop (as with “p” or “b”, which are called stop consonants or stops), have heavy friction (like “f” or “v,” called fricatives), or be only slightly restricted (like “w” or “y,” called semi-vowels, because they are almost as free as vowels.)
|
||||
The **manner of articulation** describes how the airflow is slowed. It can come to a complete stop (as with “p” or “b,” which are called stop consonants or stops), have heavy friction (like “f” or “v,” called fricatives), or be only slightly restricted (like “w” or “y,” called semi-vowels, because they are almost as free as vowels.)
|
||||
|
||||
**Voicing** shows whether or not the vocal chords are vibrating when the air passes through them. Most vowels, such as “a, e, i, u, o” are voiced sounds. Consonants can be voiced (+v), like “b,d,g,v,” or voiceless (-v) such as “p,t,k,f.” These are made at the same point of articulation and with the same articulators as the voiced consonants first mentioned. The only difference between “b,d,g,v” and “p,t,k,f” is voicing (+v and –v).
|
||||
|
||||
|
|
@ -67,16 +67,16 @@ The **manner of articulation** describes how the airflow is slowed. It can come
|
|||
| -------- | -------- | -------- | -------- | -------- | -------- | -------- | -------- |
|
||||
| VOICING | -v / +v | -v / +v | -v / +v | -v / +v | -v / +v | -v / +v | -v / +v |
|
||||
| ARTICULATOR (manner) | | | | | | | |
|
||||
| Lips (stop) | "p" / "b" | | | | | | |
|
||||
| Lip (fricative) | | "f" / "v" | | | | | |
|
||||
| Tongue Tip (stop) | | | "t" / "d" | | | | |
|
||||
| Tongue Tip (liquid) | | | – / "l" | – / "r" | | | |
|
||||
| Tongue Blade (fricative) | | | "s" / "z" | "sh" / "zh" | | | |
|
||||
| Tongue Back (stop) | | | | | "k" / "g" | | |
|
||||
| Tongue Root (semi-vowel) | – / "w" | | | – / "y" | | "h" / – | |
|
||||
| Nose (continuant) | – / "m" | | – / "n" | | "ng" | | |
|
||||
| Lips (stop) | “p” / “b” | | | | | | |
|
||||
| Lip (fricative) | | “f” / “v” | | | | | |
|
||||
| Tongue Tip (stop) | | | “t” / “d” | | | | |
|
||||
| Tongue Tip (liquid) | | | – / “l” | – / “r” | | | |
|
||||
| Tongue Blade (fricative) | | | “s” / “z” | “sh” / “zh” | | | |
|
||||
| Tongue Back (stop) | | | | | “k” / “g” | | |
|
||||
| Tongue Root (semi-vowel) | – / “w” | | | – / “y” | | “h” / – | |
|
||||
| Nose (continuant) | – / “m” | | – / “n” | | “ng” | | |
|
||||
|
||||
**Naming the sounds** can be done by calling their features. The sound of “b” is called a Voiced Bilabial (meaning "two lips") Stop. The sound of “f” is known as a Voicelss Labio-dental (meaning "lip-teeth") Fricative. The sound of “n” is called a Voiced Alveolar (meaning "ridge") Nasal.
|
||||
**Naming the sounds** can be done by calling their features. The sound of “b” is called a Voiced Bilabial (meaning “two lips”) Stop. The sound of “f” is known as a Voicelss Labio-dental (meaning “lip-teeth”) Fricative. The sound of “n” is called a Voiced Alveolar (meaning “ridge”) Nasal.
|
||||
|
||||
**Symbolizing the sounds** can be done one of two ways. Either you can use the symbol for that sound found in the International Phonetic Alphabet, or you can use well-known symbols from an alphabet known by the reader.
|
||||
|
||||
|
|
@ -86,8 +86,8 @@ The **manner of articulation** describes how the airflow is slowed. It can come
|
|||
| -------- | -------- | -------- | -------- | -------- | -------- | -------- | -------- |
|
||||
| VOICING | -v / +v | -v / +v | -v / +v | -v / +v | -v / +v | -v / +v | -v / +v |
|
||||
| MANNER | | | | | | | |
|
||||
| Stop | "p" / "b" | | "t" / "d" | | "k" / "g" | | |
|
||||
| Fricative | | "f" / "v" | "s" / "z" | "sh" / "zg" | | | |
|
||||
| Liquid | | | – / "l" | – / "r" | | | |
|
||||
| Semi-vowel) | – / "w" | | | – / "y" | | "h" / – | |
|
||||
| Nasals | – / "m" | | – / "n" | | "ng" | | |
|
||||
| Stop | “p” / “b” | | “t” / “d” | | “k” / “g” | | |
|
||||
| Fricative | | “f” / “v” | “s” / “z” | “sh” / “zg” | | | |
|
||||
| Liquid | | | – / “l” | – / “r” | | | |
|
||||
| Semi-vowel) | – / “w” | | | – / “y” | | “h” / – | |
|
||||
| Nasals | – / “m” | | – / “n” | | “ng” | | |
|
||||
|
|
|
|||
|
|
@ -7,7 +7,7 @@ The following terms are the most common measures for distance or length that wer
|
|||
* The **span** or handspan was the width of a man’s hand with the fingers spread out.
|
||||
* The **cubit** was the length of a man’s forearm, from the elbow to the tip of the longest finger.
|
||||
* The **”long” cubit** is used only in Ezekiel 40-48. It is the length of a normal cubit plus a span.
|
||||
* The **stadium** (plural, **stadia**) referred to a certain footrace that was about 185 meters in length. Some older English versions translated this word as “furlong”, which referred to the average length of a plowed field.
|
||||
* The **stadium** (plural, **stadia**) referred to a certain footrace that was about 185 meters in length. Some older English versions translated this word as “furlong,” which referred to the average length of a plowed field.
|
||||
|
||||
The metric values in the table below are close but not exactly equal to the biblical measures. The biblical measures probably differed in exact length from time to time and place to place. The equivalents below are an attempt to give an average measurement.
|
||||
|
||||
|
|
@ -25,7 +25,7 @@ The metric values in the table below are close but not exactly equal to the bibl
|
|||
1. The people in the Bible did not use modern measures such as meters, liters, and kilograms. Using the original measures can help readers know that the Bible really was written long ago in a time when people used those measures.
|
||||
1. Using modern measures can help readers understand the text more easily.
|
||||
1. Whatever measure you use, it would be good, if possible, to tell about the other kind of measure in the text or a footnote.
|
||||
1. If you do not use the Biblical measures, try not to give the readers the idea that the measurements are exact. For example, if you translate one cubit as “.46 meters” or even as “46 centimeters”, readers might think that the measurement is exact. It would be better to say “half a meter”, “45 centimeters”, or “50 centimeters.”
|
||||
1. If you do not use the Biblical measures, try not to give the readers the idea that the measurements are exact. For example, if you translate one cubit as “.46 meters” or even as “46 centimeters,” readers might think that the measurement is exact. It would be better to say “half a meter,” “45 centimeters,” or “50 centimeters.”
|
||||
1. Sometimes it can be helpful to use the word “about” to show that a measurement is not exact. For example, Luke 24:13 says that Emmaus was sixty stadia from Jerusalem. This can be translated as “about ten kilometers” from Jerusalem.
|
||||
1. When God tells people how long something should be, and when people make things according to those lengths, do not use “about” in the translation. Otherwise it will give the impression that God did not care exactly how long something should be.
|
||||
|
||||
|
|
|
|||
|
|
@ -22,7 +22,7 @@ The following terms are the most common units of volume used in the Bible to sta
|
|||
* The people in the Bible did not use modern measures such as meters, liters, and kilograms. Using the original measures can help readers know that the Bible really was written long ago in a time when people used those measures.
|
||||
* Using modern measures can help readers understand the text more easily.
|
||||
* Whatever measures you use, it would be good, if possible, to tell about the other kinds of measures in the text or a footnote.
|
||||
* If you do not use the Biblical measures, try not to give the readers the idea that the measurements are exact. For example, if you translate one hin as “3.7 liters”, readers might think that the measurement is exactly 3.7 liters, not 3.6 or 3.8. It would be better to use a more approximate measure such as “three and a half liters” or “four liters.”
|
||||
* If you do not use the Biblical measures, try not to give the readers the idea that the measurements are exact. For example, if you translate one hin as “3.7 liters,” readers might think that the measurement is exactly 3.7 liters, not 3.6 or 3.8. It would be better to use a more approximate measure such as “three and a half liters” or “four liters.”
|
||||
* When God tells people how much of something to use, and when people use those amounts in obedience to him, do not say “about” in the translation. Otherwise it will give the impression that God did not care exactly how much they used.
|
||||
|
||||
### When the unit of measure is stated
|
||||
|
|
|
|||
|
|
@ -1,7 +1,7 @@
|
|||
|
||||
### Description
|
||||
|
||||
The following terms are the most common units of weight in the Bible. The term “shekel” means “weight”, and many other weights are described in terms of the shekel. Some of these weights were used for money. The metric values in the table below are not exactly equal to the biblical measures. The biblical measures differed in exact amount from time to time and place to place. The equivalents below are only an attempt to give an average measurement.
|
||||
The following terms are the most common units of weight in the Bible. The term “shekel” means “weight,” and many other weights are described in terms of the shekel. Some of these weights were used for money. The metric values in the table below are not exactly equal to the biblical measures. The biblical measures differed in exact amount from time to time and place to place. The equivalents below are only an attempt to give an average measurement.
|
||||
|
||||
| Original Measure | Shekels | Grams | Kilograms |
|
||||
|--------------------|----------|---------|------------|
|
||||
|
|
@ -18,7 +18,7 @@ The following terms are the most common units of weight in the Bible. The term
|
|||
1. Using modern measures can help readers understand the text more easily.
|
||||
1. Whatever measure you use, it would be good, if possible, to tell about the other kind of measure in the text or a footnote.
|
||||
1. If you do not use the Biblical measures, try not to give the readers the idea that the measurements are exact. For example, if you translate one gerah as “.57 grams” readers might think that the measurement is exact. It would be better to say “half a gram.”
|
||||
1. Sometimes it can be helpful to use the word “about” to show that a measurement is not exact. For example, 2 Samuel 21:16 says that Goliath’s spear weighed 300 shekels. Instead of translating this as “3300 grams” or “3.3 kilograms”, it can be translated as “about three and one half kilograms.”
|
||||
1. Sometimes it can be helpful to use the word “about” to show that a measurement is not exact. For example, 2 Samuel 21:16 says that Goliath’s spear weighed 300 shekels. Instead of translating this as “3300 grams” or “3.3 kilograms,” it can be translated as “about three and one half kilograms.”
|
||||
1. When God tells people how much something should weigh, and when people use those weights, do not say “about” in the translation. Otherwise it will give the impression that God did not care exactly how much the thing should weigh.
|
||||
|
||||
### Translation Strategies
|
||||
|
|
|
|||
|
|
@ -35,7 +35,7 @@ For telling about parts of a number, the unfoldingWord® Literal Text (ULT) uses
|
|||
|
||||
> They are to make an ark of acacia wood. Its length must be **two and a half cubits**; its width will be **one cubit and a half**; and its height will be **one cubit and a half**. (Exodus 25:10 ULT)
|
||||
|
||||
The ULT uses the fraction “half.” This can also be written as the decimal ".5".
|
||||
The ULT uses the fraction “half.” This can also be written as the decimal “.5.”
|
||||
|
||||
> Tell the people to make a sacred chest from acacia wood. It is to be **one meter** long, **0.7 meter wide**, and **0.7 meter** high. (Exodus 25:10 UST)
|
||||
|
||||
|
|
|
|||
|
|
@ -58,6 +58,6 @@ From the New Living Translation:
|
|||
From the unfoldingWord® Simplified Text:
|
||||
> Do the things that show that you have truly turned away from your sinful behavior!
|
||||
|
||||
Notice that these translations have changed the word order to be more natural in English. Also, the word “fruits” no longer appears. In fact, the Living Bible translation uses almost none of the words in the ULT translation. Instead, rather than “fruits”, the meaning-based translations refer to “deeds” or to “the way you live.” “Fruits” in this verse is used as part of a metaphor. The meaning of “fruits” in this metaphor is “the things that a person does.” (See [Metaphor](../figs-metaphor/01.md).)
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Notice that these translations have changed the word order to be more natural in English. Also, the word “fruits” no longer appears. In fact, the Living Bible translation uses almost none of the words in the ULT translation. Instead, rather than “fruits,” the meaning-based translations refer to “deeds” or to “the way you live.” “Fruits” in this verse is used as part of a metaphor. The meaning of “fruits” in this metaphor is “the things that a person does.” (See [Metaphor](../figs-metaphor/01.md).)
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So in these versions, the translators translated the meaning in context, rather than just the words. They also used more understandable phrases such as “turned from sin” or “turned away from your sinful behavior” rather than the single difficult word “repentance,” or they explained the word by saying, “repented of your sins and turned to God.” The meaning in all of them is the same, but the form is very different. In the meaning-based translations, the meaning is much clearer.
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@ -25,7 +25,7 @@ Look also at the form of 2 Samuel 18:33b in the New International Version.
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> “O my son Absalom! My son, my son Absalom! If only I had died instead of you–O Absalom, my son, my son!”
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Someone might say that the meaning contained in this part of the verse is, “I wish that I had died instead of my son Absalom.” This does summarize the meaning contained in the words. But the form communicates much more than just that content. The repetition of “my son” so many times, the repetition of the name “Absalom,” the expression “O”, the wish form “If only…” all communicate a strong emotion of deep anguish on the part of a father who has lost a son. As a translator, you need to translate not just the meaning of the words, but also the meaning of the form. For 2 Samuel 18:33b, it is important that you use a form that communicates the same emotion as contained in the original language.
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Someone might say that the meaning contained in this part of the verse is, “I wish that I had died instead of my son Absalom.” This does summarize the meaning contained in the words. But the form communicates much more than just that content. The repetition of “my son” so many times, the repetition of the name “Absalom,” the expression “O,” the wish form “If only…” all communicate a strong emotion of deep anguish on the part of a father who has lost a son. As a translator, you need to translate not just the meaning of the words, but also the meaning of the form. For 2 Samuel 18:33b, it is important that you use a form that communicates the same emotion as contained in the original language.
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So when you translate, you need to examine the form of the biblical text and ask yourself why it has that form and not some other one. What attitude or emotion is it communicating? Other questions that might help you to understand the meaning of the form are:
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@ -63,7 +63,7 @@ Readers may not know that the names Saul and Paul refer to the same person.
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(2) If readers need to understand the meaning of a name in order to understand what is said about it, copy the name and tell about its meaning either in the text or in a footnote.
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> She named him **Moses** and said, “Because I drew him from the water.” (Exodus 2:11 ULT)
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>> She named him **Moses (which sounds like ‘drawn out'),** and said, “Because I drew him from the water.”
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>> She named him **Moses (which sounds like ‘drawn out’),** and said, “Because I drew him from the water.”
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(3) Or if readers need to understand the meaning of a name in order to understand what is said about it, and that name is used only once, translate the meaning of the name instead of copying the name.
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@ -49,7 +49,7 @@ There are several ways to borrow a word.
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(3) You can pronounce the word similarly to the way the other language does, and adjust the spelling to fit the rules of your language.
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> Zephaniah - If your language does not have the “z”, you could use “s.” If your writing system does not use “ph” you could use “f.” Depending on how you pronounce the “i” you could spell it with “i” or “ai” or “ay.”
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> Zephaniah - If your language does not have the “z,” you could use “s.” If your writing system does not use “ph” you could use “f.” Depending on how you pronounce the “i” you could spell it with “i” or “ai” or “ay.”
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>> “Sefania”
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>> “Sefanaia”
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@ -1,5 +1,5 @@
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While working to translate the Bible, you (the translator) might find yourself asking: "How do I translate words like lion, fig tree, mountain, priest, or temple when people in my culture have never seen these things and we do not have a word for them?"
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While working to translate the Bible, you (the translator) might find yourself asking: “How do I translate words like lion, fig tree, mountain, priest, or temple when people in my culture have never seen these things and we do not have a word for them?”
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### Description
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@ -55,7 +55,7 @@ Because the high priest actually tore his garment, the UST must, of course, say
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> You would not dare to offer such gifts to your own governor! You know that he would not take them. You know that he would be **displeased with you and would not welcome you**! (Malachi 1:8 UST)
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Here the symbolic action “lift up someone’s face”, represented in this way in the ULT, is presented only as its meaning in the UST: “he would be displeased with you and would not welcome you.” It can be presented in this way because Malachi is not referring to an actual event that took place. He is only referring to the idea represented by that event.
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Here the symbolic action “lift up someone’s face,” represented in this way in the ULT, is presented only as its meaning in the UST: “he would be displeased with you and would not welcome you.” It can be presented in this way because Malachi is not referring to an actual event that took place. He is only referring to the idea represented by that event.
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### Passive Verb Forms
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@ -5,7 +5,7 @@ Symbolic prophecy is a type of message that God gave to a prophet so that the pr
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The main books that have these prophecies are Isaiah, Ezekiel, Daniel, Zechariah, and Revelation. Shorter examples of symbolic prophecy are also found in other books, such as in Matthew 24, Mark 13, and Luke 21.
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The Bible tells both how God gave each message and what the message was. When God gave the messages, he often did so in miraculous ways such as in dreams and visions. (See [Dream](rc://en/tw/dict/bible/other/dream) and [Vision](rc://en/tw/dict/bible/other/vision) for help translating “dreams” and “visions".) When prophets saw these dreams and visions, they often saw images and symbols about God and heaven. Some of these images include a throne, golden lamp stands, a powerful man with white hair and white clothes, and eyes like fire and legs like bronze. Some of these images were seen by more than one prophet.
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The Bible tells both how God gave each message and what the message was. When God gave the messages, he often did so in miraculous ways such as in dreams and visions. (See [Dream](rc://en/tw/dict/bible/other/dream) and [Vision](rc://en/tw/dict/bible/other/vision) for help translating “dreams” and “visions.”) When prophets saw these dreams and visions, they often saw images and symbols about God and heaven. Some of these images include a throne, golden lamp stands, a powerful man with white hair and white clothes, and eyes like fire and legs like bronze. Some of these images were seen by more than one prophet.
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The prophecies about the world also contain images and symbols. For example, in some of the prophecies strong animals represent kingdoms, horns represent kings or kingdoms, a dragon or serpent represents the devil, the sea represents the nations, and weeks represent longer periods of time. Some of these images were also seen by more than one prophet.
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@ -8,9 +8,9 @@ When people tell a story, they normally tell the events in the order that they h
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Peter and John went on a hunting trip because **their village was going to have a feast the next day**. **Peter was the best hunter in the village.** **He once killed three wild pigs in one day!** They walked for hours through low bushes until they heard a wild pig. The pig ran, but they managed to shoot the pig and kill it. Then they tied up its legs with some rope **they had brought with them**, and carried it home on a pole. When they brought it to the village, Peter’s cousin saw the pig and realized that **it was his own pig**. **Peter had mistakenly killed his cousin’s pig**.
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Background information often tells about something that had happened earlier or something that would happen much later. Examples of these are: “their village was going to have a feast the next day;” “He once killed three wild pigs in one day;” “that they had brought with them;” and “Peter had mistakenly killed his cousins’ pig."
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Background information often tells about something that had happened earlier or something that would happen much later. Examples of these are: “their village was going to have a feast the next day;” “He once killed three wild pigs in one day;” “that they had brought with them;” and “Peter had mistakenly killed his cousins’ pig.”
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Often background information uses “be” verbs like “was” and “were”, rather than action verbs. Examples of these are “Peter **was** the best hunter in the village” and “it **was** his own pig.”
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Often background information uses “be” verbs like “was” and “were,” rather than action verbs. Examples of these are “Peter **was** the best hunter in the village” and “it **was** his own pig.”
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Background information can also be marked with words that tell the reader that this information is not part of the event line of the story. In this story, some of these words are “because,” “once,” and “had.”
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@ -26,7 +26,7 @@ Sometimes a new participant is introduced simply by name because the author assu
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||||
#### Old Participants
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||||
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||||
A person who has already been brought into the story can be referred to with a pronoun after that. In the example below, Manoah is referred to with the pronoun “his”, and his wife is referred to with the pronoun “she.”
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||||
A person who has already been brought into the story can be referred to with a pronoun after that. In the example below, Manoah is referred to with the pronoun “his,” and his wife is referred to with the pronoun “she.”
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> **His** wife was not able to become pregnant and so **she** had not given birth. (Judges 13:2 ULT)
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@ -9,7 +9,7 @@ The quote margins are underlined below.
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||||
* **She said**, “The food is ready. Come and eat.”
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||||
* “The food is ready. Come and eat,” **she said**.
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* “The food is ready,” **she said.** “Come and eat."
|
||||
* “The food is ready,” **she said.** “Come and eat.”
|
||||
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||||
Also in some languages, the quote margin may have more than one verb meaning “said.”
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||||
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||||
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Reference in New Issue