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Reference ID Tags SupportReference Quote Occurrence Note
front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introduction\n\n### Outline of Numbers\n\n1. Preparing to leave Sinai (1:1–10:10)\n * Counting and assembling the tribes (1:1–4:49)\n * Regulations (5:1–6:27)\n * Dedicating the altar (7:1–89)\n * Setting up the lampstand (8:1–4)\n * Setting apart the Levites (8:5–29)\n * Second Passover; the cloud to lead them; trumpets (9:1–10:10)\n1. Sinai to Moab, through the wilderness (10:11–17:13)\n * Complaining and murmuring (10:11–11:15)\n * The quails (11:16–35)\n * Miriam’s leprosy (12:1–16)\n * The spies selected and sent (13:1–14:45)\n * Commands (15:1–41)\n * Korah’s rebellion (16:1–17:13)\n1. The Priests and purifying (18:1–19:22)\n * Priests and Levites (18:1–32)\n * The law about purifying (19:1–22)\n1. Conflicts (20:1–21:35)\n * Miriam’s death (20:1–13)\n * Edom’s refusal and Aaron’s death (20:14–29)\n * Journey to Moab (21:1–35)\n1. The Plains of Moab (22:1–36:13)\n * Balaam (22:1–24:25)\n * Baal Peor (25:1–18)\n * The second counting (26:1–65)\n * Inheritance rights for daughters (27:1–11)\n * Joshua succeeds Moses (27:12–23)\n * Offerings and women’s vows (28:1–30:16)\n * Midianite war (31:1–54)\n * Across the Jordan (32:1–42)\n * The people set up camp (33:1–56)\n * Land west of the Jordan; cities for Levites and cities of refuge (34:1–35:34)\n * Female heirs marry (36:1–13)\n\n### What is the Book of Numbers about?\n\nThe Book of Numbers tells about the people of Israel as they traveled from Mount Sinai in the wilderness to the Jordan River. While traveling, the Israelites became discouraged. So they rebelled against the leaders whom God had given them. At the Jordan River, the people of Israel refused to enter the Promised Land. Because the Israelites were afraid and did not trust God, he delayed their entry into the Promised Land for forty years (13:1–14:45). (See: [[rc://*/tw/dict/bible/kt/promisedland]])\n\n### How should the title of this book be translated?\n\nThe title of this book, “Numbers,” refers to when the number of the Israelites was counted. The people of the project language may already be familiar with the name “Numbers” from other Bible versions. If not, the translator could consider a clearer name for the book, such as “The Counting of the People of Israel.” (See: [[rc://*/tw/dict/bible/other/census]])\n\n### Who wrote the Book of Numbers?\n\nThe writers of both the Old and New Testament present Moses as being very involved with writing the Book of Numbers. However, at a later time, scribes and priests probably put the book into its present form. They may have included text from other sources. One such source was “the scroll of the Wars of Yahweh” (21:14).\n\n## Part 2: Important Religious and Cultural Concepts\n\n### How does Numbers present the idea of the whole community being responsible when only a few people sinned?\n\nThe people understood and assumed that God would punish the whole community of Israel if some of the people rebelled against him. God did often punish the entire nation when some of them sinned. All of the people in the ancient Near East would have understood and expected this. However, Moses and Aaron prayed for God to punish only those who were guilty.\n\n## Part 3: Important Translation Issues\n\n### Why does Moses speak using third person pronouns about himself?\n\nWhen an author wrote about something he was involved in, it was common for him to use the pronoun “he” instead of “I,” or “they” instead of “we.” The translator may decide to use the project’s normal pronouns instead.\n\n\n## Part 4: General Notes\n\n### Sons of Israel\n\nThroughout this book **sons of Israel** refers to the Israelite nation or people. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the people of Israel” or “the Israelites”
front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introduction\n\n### Outline of Numbers\n\n1. Preparing to leave Sinai (1:1–10:10)\n * Counting and assembling the tribes (1:1–4:49)\n * Regulations (5:1–6:27)\n * Dedicating the altar (7:1–89)\n * Setting up the lampstand (8:1–4)\n * Setting apart the Levites (8:5–29)\n * Second Passover; the cloud to lead them; trumpets (9:1–10:10)\n2. Sinai to Moab, through the wilderness (10:11–17:13)\n * Complaining and murmuring (10:11–11:15)\n * The quails (11:16–35)\n * Miriam’s leprosy (12:1–16)\n * The spies selected and sent (13:1–14:45)\n * Commands (15:1–41)\n * Korah’s rebellion (16:1–17:13)\n3. The Priests and purifying (18:1–19:22)\n * Priests and Levites (18:1–32)\n * The law about purifying (19:1–22)\n4. Conflicts (20:1–21:35)\n * Miriam’s death (20:1–13)\n * Edom’s refusal and Aaron’s death (20:14–29)\n * Journey to Moab (21:1–35)\n5. The Plains of Moab (22:1–36:13)\n * Balaam (22:1–24:25)\n * Baal Peor (25:1–18)\n * The second counting (26:1–65)\n * Inheritance rights for daughters (27:1–11)\n * Joshua succeeds Moses (27:12–23)\n * Offerings and women’s vows (28:1–30:16)\n * Midianite war (31:1–54)\n * Across the Jordan (32:1–42)\n * The people set up camp (33:1–56)\n * Land west of the Jordan; cities for Levites and cities of refuge (34:1–35:34)\n * Female heirs marry (36:1–13)\n\n### What is the Book of Numbers about?\n\nThe Book of Numbers tells about the people of Israel as they traveled from Mount Sinai in the wilderness to the Jordan River. While traveling, the Israelites became discouraged. So they rebelled against the leaders whom God had given them. At the Jordan River, the people of Israel refused to enter the Promised Land. Because the Israelites were afraid and did not trust God, he delayed their entry into the Promised Land for forty years (13:1–14:45). (See: [[rc://*/tw/dict/bible/kt/promisedland]])\n\n### How should the title of this book be translated?\n\nThe title of this book, “Numbers,” refers to when the number of the Israelites was counted. The people of the project language may already be familiar with the name “Numbers” from other Bible versions. If not, the translator could consider a clearer name for the book, such as “The Counting of the People of Israel.” (See: [[rc://*/tw/dict/bible/other/census]])\n\n### Who wrote the Book of Numbers?\n\nThe writers of both the Old and New Testament present Moses as being very involved with writing the Book of Numbers. However, at a later time, scribes and priests probably put the book into its present form. They may have included text from other sources. One such source was “the scroll of the Wars of Yahweh” (21:14).\n\n## Part 2: Important Religious and Cultural Concepts\n\n### How does Numbers present the idea of the whole community being responsible when only a few people sinned?\n\nThe people understood and assumed that God would punish the whole community of Israel if some of the people rebelled against him. God did often punish the entire nation when some of them sinned. All of the people in the ancient Near East would have understood and expected this. However, Moses and Aaron prayed for God to punish only those who were guilty.\n\n## Part 3: Important Translation Issues\n\n### Why does Moses speak using third person pronouns about himself?\n\nWhen an author wrote about something he was involved in, it was common for him to use the pronoun “he” instead of “I,” or “they” instead of “we.” The translator may decide to use the project’s normal pronouns instead.\n\n## Part 4: General Notes\n\n### Sons of Israel\n\nThroughout this book **sons of Israel** refers to the Israelite nation or people. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the people of Israel” or “the Israelites”
1:intro av14 0 Figu# Numbers 1 General Notes\n\n## Structure and formatting\n\nThis chapter is intended to form a smooth transition from the last chapter of the book of Leviticus.\n\n## Special Concepts in this Chapter\n\n\n### Census\n\nThey counted how many men of military age were in each tribe of Israel. These men would also become the heads of families. It is possible the numbers in this chapter are rounded to the nearest 100.\n\n## General Notes\n\nWhen the text uses **according to their clans, according to the house of their fathers**, the two phrases mean the same thing. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “according to their ancestral groups” (See: rc://*/ta/man/translate/figs-parallelism) (See [1:2](../01/02/.md), [1:18](../01/20/.md), [1:20](../01/20/.md), [1:22](../01/22/.md), [1:24](../01/24/.md), [1:26](../01/26/.md), [1:28](../01/28/.md), [1:30](../01/30/.md), [1:32](../01/32/.md), [1:34](../01/34/.md), [1:36](../01/36/.md), [1:38](../01/38/.md), [1:40](../01/40/.md), [1:42](../01/42/.md).)\n\nWhen the text uses a phrase like **the number of names**, **names** refers to people Moses would count ([1:2](../01/02/.md), [1:18](../01/18/.md)) or had counted ([1:20](../01/20/.md), [1:22](../01/22/.md), [1:24](../01/24/.md), [1:26](../01/26/.md), [1:28](../01/28/.md), [1:30](../01/30/.md), [1:32](../01/32/.md), [1:34](../01/34/.md), [1:36](../01/36/.md), [1:38](../01/38/.md), [1:40](../01/40/.md), [1:42](../01/42/.md)). Alternate translation: “the number of people” (See: rc://*/ta/man/translate/figs-metaphor)\n\n**A son of 20 years and upward** refers to a son who is at least 20 years old. It might be helpful in your language to state this more plainly. Alternate translation: “a man who is at least 20 years old” or “a man who is 20 years or older” (See: rc://*/ta/man/translate/figs-idiom) (This phrase surfaces in [1:3](../01/03/.md), [1:18](../01/18/.md), [1:20](../01/20/.md), [1:22](../01/22/.md), [1:24](../01/24/.md), [1:26](../01/26/.md), [1:28](../01/28/.md), [1:30](../01/30/.md), [1:32](../01/32/.md), [1:34](../01/34/.md), [1:36](../01/36/.md), [1:38](../01/38/.md), [1:40](../01/40/.md), [1:42](../01/42/.md).)\n\nThe text refers to a soldier by describing the action that characterizes a soldier, namely **one who goes out to war**. If your readers would not understand what this concept means in this context, you could express the meaning plainly. Alternate translation: “one who can be a soldier” or “one who can fight in a war” (This phrase surfaces in [1:3](../01/03/.md), [1:18](../01/18/.md), [1:20](../01/20/.md), [1:22](../01/22/.md), [1:24](../01/24/.md), [1:26](../01/26/.md), [1:28](../01/28/.md), [1:30](../01/30/.md), [1:32](../01/32/.md), [1:34](../01/34/.md), [1:36](../01/36/.md), [1:38](../01/38/.md), [1:40](../01/40/.md), [1:42](../01/42/.md).)
1:1 u2p1 rc://*/ta/man/translate/translate-hebrewmonths לַ⁠חֹ֨דֶשׁ הַ⁠שֵּׁנִ֜י 1 The **second month** of the Hebrew calendar includes the last half of April and the first half of May on Western calendars. You could convert the Hebrew day and month into an approximate date on the calendar that your culture uses. However, the Jews used a lunar calendar, so if you use a solar calendar, the date will be different every year and the translation will not be entirely accurate. Therefore, you may want to provide the name of the month on the Hebrew calendar and the number of the day, which in this case is Iyar 1. Then, in a footnote, say approximately what time of year that is on your calendar.
1:1 owqr rc://*/ta/man/translate/translate-ordinal הַ⁠שֵּׁנִ֜י & הַ⁠שֵּׁנִ֗ית 1 If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “of month two in year two”

1 Reference ID Tags SupportReference Quote Occurrence Note
2 front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introduction\n\n### Outline of Numbers\n\n1. Preparing to leave Sinai (1:1–10:10)\n * Counting and assembling the tribes (1:1–4:49)\n * Regulations (5:1–6:27)\n * Dedicating the altar (7:1–89)\n * Setting up the lampstand (8:1–4)\n * Setting apart the Levites (8:5–29)\n * Second Passover; the cloud to lead them; trumpets (9:1–10:10)\n1. Sinai to Moab, through the wilderness (10:11–17:13)\n * Complaining and murmuring (10:11–11:15)\n * The quails (11:16–35)\n * Miriam’s leprosy (12:1–16)\n * The spies selected and sent (13:1–14:45)\n * Commands (15:1–41)\n * Korah’s rebellion (16:1–17:13)\n1. The Priests and purifying (18:1–19:22)\n * Priests and Levites (18:1–32)\n * The law about purifying (19:1–22)\n1. Conflicts (20:1–21:35)\n * Miriam’s death (20:1–13)\n * Edom’s refusal and Aaron’s death (20:14–29)\n * Journey to Moab (21:1–35)\n1. The Plains of Moab (22:1–36:13)\n * Balaam (22:1–24:25)\n * Baal Peor (25:1–18)\n * The second counting (26:1–65)\n * Inheritance rights for daughters (27:1–11)\n * Joshua succeeds Moses (27:12–23)\n * Offerings and women’s vows (28:1–30:16)\n * Midianite war (31:1–54)\n * Across the Jordan (32:1–42)\n * The people set up camp (33:1–56)\n * Land west of the Jordan; cities for Levites and cities of refuge (34:1–35:34)\n * Female heirs marry (36:1–13)\n\n### What is the Book of Numbers about?\n\nThe Book of Numbers tells about the people of Israel as they traveled from Mount Sinai in the wilderness to the Jordan River. While traveling, the Israelites became discouraged. So they rebelled against the leaders whom God had given them. At the Jordan River, the people of Israel refused to enter the Promised Land. Because the Israelites were afraid and did not trust God, he delayed their entry into the Promised Land for forty years (13:1–14:45). (See: [[rc://*/tw/dict/bible/kt/promisedland]])\n\n### How should the title of this book be translated?\n\nThe title of this book, “Numbers,” refers to when the number of the Israelites was counted. The people of the project language may already be familiar with the name “Numbers” from other Bible versions. If not, the translator could consider a clearer name for the book, such as “The Counting of the People of Israel.” (See: [[rc://*/tw/dict/bible/other/census]])\n\n### Who wrote the Book of Numbers?\n\nThe writers of both the Old and New Testament present Moses as being very involved with writing the Book of Numbers. However, at a later time, scribes and priests probably put the book into its present form. They may have included text from other sources. One such source was “the scroll of the Wars of Yahweh” (21:14).\n\n## Part 2: Important Religious and Cultural Concepts\n\n### How does Numbers present the idea of the whole community being responsible when only a few people sinned?\n\nThe people understood and assumed that God would punish the whole community of Israel if some of the people rebelled against him. God did often punish the entire nation when some of them sinned. All of the people in the ancient Near East would have understood and expected this. However, Moses and Aaron prayed for God to punish only those who were guilty.\n\n## Part 3: Important Translation Issues\n\n### Why does Moses speak using third person pronouns about himself?\n\nWhen an author wrote about something he was involved in, it was common for him to use the pronoun “he” instead of “I,” or “they” instead of “we.” The translator may decide to use the project’s normal pronouns instead.\n\n\n## Part 4: General Notes\n\n### Sons of Israel\n\nThroughout this book **sons of Israel** refers to the Israelite nation or people. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the people of Israel” or “the Israelites” # Introduction to Numbers\n\n## Part 1: General Introduction\n\n### Outline of Numbers\n\n1. Preparing to leave Sinai (1:1–10:10)\n * Counting and assembling the tribes (1:1–4:49)\n * Regulations (5:1–6:27)\n * Dedicating the altar (7:1–89)\n * Setting up the lampstand (8:1–4)\n * Setting apart the Levites (8:5–29)\n * Second Passover; the cloud to lead them; trumpets (9:1–10:10)\n2. Sinai to Moab, through the wilderness (10:11–17:13)\n * Complaining and murmuring (10:11–11:15)\n * The quails (11:16–35)\n * Miriam’s leprosy (12:1–16)\n * The spies selected and sent (13:1–14:45)\n * Commands (15:1–41)\n * Korah’s rebellion (16:1–17:13)\n3. The Priests and purifying (18:1–19:22)\n * Priests and Levites (18:1–32)\n * The law about purifying (19:1–22)\n4. Conflicts (20:1–21:35)\n * Miriam’s death (20:1–13)\n * Edom’s refusal and Aaron’s death (20:14–29)\n * Journey to Moab (21:1–35)\n5. The Plains of Moab (22:1–36:13)\n * Balaam (22:1–24:25)\n * Baal Peor (25:1–18)\n * The second counting (26:1–65)\n * Inheritance rights for daughters (27:1–11)\n * Joshua succeeds Moses (27:12–23)\n * Offerings and women’s vows (28:1–30:16)\n * Midianite war (31:1–54)\n * Across the Jordan (32:1–42)\n * The people set up camp (33:1–56)\n * Land west of the Jordan; cities for Levites and cities of refuge (34:1–35:34)\n * Female heirs marry (36:1–13)\n\n### What is the Book of Numbers about?\n\nThe Book of Numbers tells about the people of Israel as they traveled from Mount Sinai in the wilderness to the Jordan River. While traveling, the Israelites became discouraged. So they rebelled against the leaders whom God had given them. At the Jordan River, the people of Israel refused to enter the Promised Land. Because the Israelites were afraid and did not trust God, he delayed their entry into the Promised Land for forty years (13:1–14:45). (See: [[rc://*/tw/dict/bible/kt/promisedland]])\n\n### How should the title of this book be translated?\n\nThe title of this book, “Numbers,” refers to when the number of the Israelites was counted. The people of the project language may already be familiar with the name “Numbers” from other Bible versions. If not, the translator could consider a clearer name for the book, such as “The Counting of the People of Israel.” (See: [[rc://*/tw/dict/bible/other/census]])\n\n### Who wrote the Book of Numbers?\n\nThe writers of both the Old and New Testament present Moses as being very involved with writing the Book of Numbers. However, at a later time, scribes and priests probably put the book into its present form. They may have included text from other sources. One such source was “the scroll of the Wars of Yahweh” (21:14).\n\n## Part 2: Important Religious and Cultural Concepts\n\n### How does Numbers present the idea of the whole community being responsible when only a few people sinned?\n\nThe people understood and assumed that God would punish the whole community of Israel if some of the people rebelled against him. God did often punish the entire nation when some of them sinned. All of the people in the ancient Near East would have understood and expected this. However, Moses and Aaron prayed for God to punish only those who were guilty.\n\n## Part 3: Important Translation Issues\n\n### Why does Moses speak using third person pronouns about himself?\n\nWhen an author wrote about something he was involved in, it was common for him to use the pronoun “he” instead of “I,” or “they” instead of “we.” The translator may decide to use the project’s normal pronouns instead.\n\n## Part 4: General Notes\n\n### Sons of Israel\n\nThroughout this book **sons of Israel** refers to the Israelite nation or people. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the people of Israel” or “the Israelites”
3 1:intro av14 0 Figu# Numbers 1 General Notes\n\n## Structure and formatting\n\nThis chapter is intended to form a smooth transition from the last chapter of the book of Leviticus.\n\n## Special Concepts in this Chapter\n\n\n### Census\n\nThey counted how many men of military age were in each tribe of Israel. These men would also become the heads of families. It is possible the numbers in this chapter are rounded to the nearest 100.\n\n## General Notes\n\nWhen the text uses **according to their clans, according to the house of their fathers**, the two phrases mean the same thing. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “according to their ancestral groups” (See: rc://*/ta/man/translate/figs-parallelism) (See [1:2](../01/02/.md), [1:18](../01/20/.md), [1:20](../01/20/.md), [1:22](../01/22/.md), [1:24](../01/24/.md), [1:26](../01/26/.md), [1:28](../01/28/.md), [1:30](../01/30/.md), [1:32](../01/32/.md), [1:34](../01/34/.md), [1:36](../01/36/.md), [1:38](../01/38/.md), [1:40](../01/40/.md), [1:42](../01/42/.md).)\n\nWhen the text uses a phrase like **the number of names**, **names** refers to people Moses would count ([1:2](../01/02/.md), [1:18](../01/18/.md)) or had counted ([1:20](../01/20/.md), [1:22](../01/22/.md), [1:24](../01/24/.md), [1:26](../01/26/.md), [1:28](../01/28/.md), [1:30](../01/30/.md), [1:32](../01/32/.md), [1:34](../01/34/.md), [1:36](../01/36/.md), [1:38](../01/38/.md), [1:40](../01/40/.md), [1:42](../01/42/.md)). Alternate translation: “the number of people” (See: rc://*/ta/man/translate/figs-metaphor)\n\n**A son of 20 years and upward** refers to a son who is at least 20 years old. It might be helpful in your language to state this more plainly. Alternate translation: “a man who is at least 20 years old” or “a man who is 20 years or older” (See: rc://*/ta/man/translate/figs-idiom) (This phrase surfaces in [1:3](../01/03/.md), [1:18](../01/18/.md), [1:20](../01/20/.md), [1:22](../01/22/.md), [1:24](../01/24/.md), [1:26](../01/26/.md), [1:28](../01/28/.md), [1:30](../01/30/.md), [1:32](../01/32/.md), [1:34](../01/34/.md), [1:36](../01/36/.md), [1:38](../01/38/.md), [1:40](../01/40/.md), [1:42](../01/42/.md).)\n\nThe text refers to a soldier by describing the action that characterizes a soldier, namely **one who goes out to war**. If your readers would not understand what this concept means in this context, you could express the meaning plainly. Alternate translation: “one who can be a soldier” or “one who can fight in a war” (This phrase surfaces in [1:3](../01/03/.md), [1:18](../01/18/.md), [1:20](../01/20/.md), [1:22](../01/22/.md), [1:24](../01/24/.md), [1:26](../01/26/.md), [1:28](../01/28/.md), [1:30](../01/30/.md), [1:32](../01/32/.md), [1:34](../01/34/.md), [1:36](../01/36/.md), [1:38](../01/38/.md), [1:40](../01/40/.md), [1:42](../01/42/.md).)
4 1:1 u2p1 rc://*/ta/man/translate/translate-hebrewmonths לַ⁠חֹ֨דֶשׁ הַ⁠שֵּׁנִ֜י 1 The **second month** of the Hebrew calendar includes the last half of April and the first half of May on Western calendars. You could convert the Hebrew day and month into an approximate date on the calendar that your culture uses. However, the Jews used a lunar calendar, so if you use a solar calendar, the date will be different every year and the translation will not be entirely accurate. Therefore, you may want to provide the name of the month on the Hebrew calendar and the number of the day, which in this case is Iyar 1. Then, in a footnote, say approximately what time of year that is on your calendar.
5 1:1 owqr rc://*/ta/man/translate/translate-ordinal הַ⁠שֵּׁנִ֜י & הַ⁠שֵּׁנִ֗ית 1 If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “of month two in year two”

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tn_PRO.tsv
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@ -106,7 +106,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
1:22 jk3x rc://*/ta/man/translate/figs-rquestion עַד־מָתַ֣י ׀ פְּתָיִם֮ תְּֽאֵהֲב֫וּ פֶ֥תִי וְ⁠לֵצִ֗ים לָ֭צוֹן חָמְד֣וּ לָ⁠הֶ֑ם וּ֝⁠כְסִילִ֗ים יִשְׂנְאוּ־דָֽעַת 1 Wisdom is using the question form to emphasize that these types of people should stop acting the way they do. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “For too long the naive ones have loved naiveté and mockers have delighted in mockery for themselves and stupid ones have hated knowledge!”
1:22 v3nj rc://*/ta/man/translate/figs-abstractnouns פֶ֥תִי & לָ֭צוֹן & דָֽעַת 1 If your language does not use abstract nouns for the ideas of **naiveté**, **mockery**, and **knowledge**, you could express the same ideas in other ways. See how you translated **knowledge** in [1:4](../01/04.md). Alternate translation: “thinking naively … mocking … knowing something”
1:23 la68 rc://*/ta/man/translate/figs-explicit תָּשׁ֗וּבוּ 1 **Turn** here implies turning one’s head in order to listen better to what someone is saying. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Turn your heads and listen”
1:23 uv1b הִנֵּ֤ה 1 **Behold** is a term meant to focus the attention of the listener on what the speaker is about to say. If it would be helpful to your readers, you could use some emphatic term or expression in your language that would have this same effect. Alternate translation: “Listen carefully”
1:23 uv1b rc://*/ta/man/translate/figs-metaphor הִנֵּ֤ה 1 **Behold** is a term meant to focus the attention of the listener on what the speaker is about to say. If it would be helpful to your readers, you could use some emphatic term or expression in your language that would have this same effect. Alternate translation: “Listen carefully”
1:23 jw6o rc://*/ta/man/translate/figs-parallelism אַבִּ֣יעָה לָ⁠כֶ֣ם רוּחִ֑⁠י אוֹדִ֖יעָה דְבָרַ֣⁠י אֶתְ⁠כֶֽם 1 These two clauses mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word that would show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “I shall allow my spirit to gush forth to you, yes, I shall cause you to know my words”
1:23 c7ci rc://*/ta/man/translate/figs-metaphor רוּחִ֑⁠י 1 Here, **spirit** refers to a person’s thoughts. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “my thoughts”
1:23 t4c9 rc://*/ta/man/translate/figs-metaphor אַבִּ֣יעָה לָ⁠כֶ֣ם רוּחִ֑⁠י 1 Wisdom telling the people what she thinks is spoken of as if her thoughts were a liquid that she would **gush forth**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “I shall tell you what I think”
@ -618,7 +618,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
6:5 xjb3 rc://*/ta/man/translate/figs-parallelism הִ֭נָּצֵל כִּ⁠צְבִ֣י מִ⁠יָּ֑ד וּ֝⁠כְ⁠צִפּ֗וֹר מִ⁠יַּ֥ד יָקֽוּשׁ 1 These two clauses mean basically the same thing. The second clause emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the clauses with a word other than **and** that shows that the second clause is repeating the first one, not saying something additional. Alternate translation: “Rescue yourself like a gazelle from a hand, yes, rescue yourself like a bird from the hand of the trapper”
6:5 lcv3 rc://*/ta/man/translate/figs-simile כִּ⁠צְבִ֣י & וּ֝⁠כְ⁠צִפּ֗וֹר 1 Solomon is saying that the person should act like a **gazelle** and a **bird** because both of those animals are wise enough to flee from hunters quickly. If it would be helpful in your language, you could state that explicitly. Alternate translation: “quickly, like a gazelle … and quickly, like a bird”
6:5 r5ir rc://*/ta/man/translate/translate-unknown כִּ⁠צְבִ֣י 1 A **gazelle** is a land animal that is known for running quickly and gracefully. If your readers would not be familiar with this type of animal, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “like an animal that runs quickly”
6:6 il7a לֵֽךְ־אֶל־נְמָלָ֥ה 1 **Go** here implies going for the purpose of looking at **the ant**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Go and observe the ant”
6:6 il7a rc://*/ta/man/translate/figs-explicit לֵֽךְ־אֶל־נְמָלָ֥ה 1 **Go** here implies going for the purpose of looking at **the ant**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Go and observe the ant”
6:6 nd7f rc://*/ta/man/translate/figs-genericnoun נְמָלָ֥ה 1 The word **ant** represents ants in general, not one particular **ant**. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “ants”
6:6 xh1r rc://*/ta/man/translate/translate-unknown נְמָלָ֥ה 1 An **ant** is a small insect that lives underground in large groups. Ants are known for diligently working together to collect food and maintain their nests. If your readers would not be familiar with this type of insect, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “the hard-working insect”
6:6 vpy8 rc://*/ta/man/translate/figs-explicit רְאֵ֖ה 1 **See** here means to observe for the purpose of learning. If it would be helpful in your language, you could state this explicitly. Alternate translation: “See and learn”
@ -776,7 +776,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
7:4 b9wf rc://*/ta/man/translate/figs-abstractnouns לַֽ֭⁠חָכְמָה & לַ⁠בִּינָ֥ה 1 See how you translated the abstract nouns **wisdom** and **understanding** in [1:2](../01/02.md).\n
7:4 jn44 rc://*/ta/man/translate/figs-personification אֱמֹ֣ר לַֽ֭⁠חָכְמָה אֲחֹ֣תִ⁠י אָ֑תְּ 1 Here, Solomon speaks of **wisdom** as if it were a person. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “Value wisdom as if it were a woman to whom you would say, ‘You are my sister,’”
7:4 z4x8 rc://*/ta/man/translate/figs-personification וּ֝⁠מֹדָ֗ע לַ⁠בִּינָ֥ה תִקְרָֽא 1 Here, Solomon speaks of **understanding** as if it were a person. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and value understanding as if it were someone whom you would call, ‘Kinsman,’”
7:4 j17k וּ֝⁠מֹדָ֗ע לַ⁠בִּינָ֥ה תִקְרָֽא 1 Although the term **Kinsman** is masculine, Solomon is using the word in a generic sense that could refer to any close relative. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “and call to understanding, ‘Family member,’”
7:4 j17k rc://*/ta/man/translate/figs-gendernotations וּ֝⁠מֹדָ֗ע לַ⁠בִּינָ֥ה תִקְרָֽא 1 Although the term **Kinsman** is masculine, Solomon is using the word in a generic sense that could refer to any close relative. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “and call to understanding, ‘Family member,’”
7:5 xkl2 rc://*/ta/man/translate/figs-metaphor מֵ⁠אִשָּׁ֣ה זָרָ֑ה 1 See how you translated **strange woman** in [2:16](../02/16.md).
7:5 y9gh rc://*/ta/man/translate/figs-ellipsis מִ֝⁠נָּכְרִיָּ֗ה 1 Solomon is leaving out some of the words that in many languages a clause would need in order to be complete. You could supply these words from the previous clause if it would be clearer in your language. Alternate translation: “to keep you from the foreign woman”
7:5 s251 rc://*/ta/man/translate/figs-metaphor מִ֝⁠נָּכְרִיָּ֗ה אֲמָרֶ֥י⁠הָ הֶחֱלִֽיקָה 1 See how you translated the same clause in [2:16](../02/16.md).
@ -799,7 +799,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
7:10 gfjz rc://*/ta/man/translate/figs-metaphor וְ⁠הִנֵּ֣ה 1 Here, **behold** is a term meant to focus the attention of the reader to what is about to happen next in the story. If it would be helpful to your readers, you could use some emphatic term or expression in your language that would have this same effect. Alternate translation: “And pay attention to this: there was”\n
7:10 m3bj rc://*/ta/man/translate/figs-ellipsis לִ⁠קְרָאת֑⁠וֹ 1 Solomon is leaving out some of the words that in many languages a clause would need in order to be complete. You could supply these words from the context if it would be clearer in your language. Alternate translation: “who came out to meet him”
7:10 bu68 rc://*/ta/man/translate/figs-idiom וּ⁠נְצֻ֥רַת לֵֽב 1 The phrase **guarded of heart** is an idiom that refers to hiding one’s intentions or plans from other people. If it would be helpful in your language, you could express the meaning plainly or use an idiom from your language. Alternate translation: “and she planned to deceive someone” or “and being wily of heart”
7:11-12 vkd8 1 In these two verses, Solomon provides background information about the adulterous woman. In your translation, present this information in a way that makes it clear that this is background information.
7:11-12 vkd8 rc://*/ta/man/translate/writing-background 1 In these two verses, Solomon provides background information about the adulterous woman. In your translation, present this information in a way that makes it clear that this is background information.
7:11 p460 rc://*/ta/man/translate/translate-tense הֹמִיָּ֣ה & לֹא־יִשְׁכְּנ֥וּ 1 Here, Solomon uses the present tense in past narration in order to call attention to a development in the story. If it would not be natural to do that in your language, you could use the past tense. Alternate translation: “was a loud … did not stay”
7:11 es4s rc://*/ta/man/translate/figs-synecdoche בְּ֝⁠בֵיתָ֗⁠הּ לֹא־יִשְׁכְּנ֥וּ רַגְלֶֽי⁠הָ 1 Solomon is using one part of a person, the **feet**, to represent the whole person. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “she did not stay in her house”
7:12 akyj rc://*/ta/man/translate/figs-infostructure פַּ֤עַם ׀ בַּ⁠ח֗וּץ פַּ֥עַם בָּ⁠רְחֹב֑וֹת וְ⁠אֵ֖צֶל כָּל־פִּנָּ֣ה תֶאֱרֹֽב 1 If it would be helpful in your language, you could change the order of these clauses. Alternate translation: “She lies in ambush at one time in the street, at another time in the open areas, and beside every corner”
@ -810,7 +810,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
7:13 l1ic rc://*/ta/man/translate/grammar-connect-time-sequential וְ⁠הֶחֱזִ֣יקָה 1 **Then** here indicates that what follows is the continuation of the narrative from [7:10](../07/10.md), which Solomon had interrupted with background information in [7:11–12](../07/11.md). If it would be helpful in your language, you could show reference to earlier events by translating this relationship by using a fuller phrase. Alternate translation: “After she meets him, she grabs”\n
7:13 lfso rc://*/ta/man/translate/translate-tense וְ⁠הֶחֱזִ֣יקָה & וְ⁠נָ֣שְׁקָה & הֵעֵ֥זָה & וַ⁠תֹּ֣אמַר 1 Here, Solomon uses the present tense in past narration in order to call attention to a development in the story. If it would not be natural to do that in your language, you could use the past tense. Alternate translation: “And she grabbed … and kissed … she strengthened … and said”
7:13 vef7 rc://*/ta/man/translate/figs-idiom הֵעֵ֥זָה פָ֝נֶ֗י⁠הָ 1 Here, **strengthens her face** means that the woman had a facial expression that showed how shameless or impudent she was. If it would be helpful in your language, you could use a similar expression from your language or express the meaning plainly. Alternate translation: “she had a brazen face” or “with a shameless expression on her face”
7:14 sa2m זִבְחֵ֣י שְׁלָמִ֣ים עָלָ֑⁠י 1 The woman implies that she has meat to eat at her home because someone who made **peace offerings** was allowed to keep some of the meat that was offered to Yahweh in the temple (see [Leviticus 7:11–17](../lev/07/11.md) and [1 Samuel 9:11–13](../1sa/09/11.md)). If it would be helpful in your language, you could state this explicitly. Alternate translation: “I have leftover meat from the sacrifices of peace offerings I made to Yahweh in the temple”
7:14 sa2m rc://*/ta/man/translate/figs-explicit זִבְחֵ֣י שְׁלָמִ֣ים עָלָ֑⁠י 1 The woman implies that she has meat to eat at her home because someone who made **peace offerings** was allowed to keep some of the meat that was offered to Yahweh in the temple (see [Leviticus 7:11–17](../lev/07/11.md) and [1 Samuel 9:11–13](../1sa/09/11.md)). If it would be helpful in your language, you could state this explicitly. Alternate translation: “I have leftover meat from the sacrifices of peace offerings I made to Yahweh in the temple”
7:14 ei2g rc://*/ta/man/translate/figs-explicit הַ֝⁠יּ֗וֹם שִׁלַּ֥מְתִּי נְדָרָֽ⁠י 1 Here, **vows** refers to the **sacrifices of peace offerings** that the woman promised to sacrifice to God. According to [Leviticus 7:16](../lev/07/16.md), the woman would have to eat the meat leftover from paying her **vows** by the end of the next day. If it would be helpful in your language, you could state this explicitly. Alternate translation: “I made the sacrifices I promised to give to God”
7:15 zhni rc://*/ta/man/translate/figs-ellipsis לְ⁠שַׁחֵ֥ר 1 The woman is leaving out some of the words that in many languages a clause would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “I came out to diligently seek”
7:15 fys2 rc://*/ta/man/translate/figs-synecdoche פָּ֝נֶ֗י⁠ךָ 1 Here, **face** refers to being in the presence of the whole person. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “your presence” or “where you are”
@ -1321,7 +1321,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
11:24 x97i rc://*/ta/man/translate/figs-ellipsis וְ⁠חוֹשֵׂ֥ךְ מִ֝⁠יֹּ֗שֶׁר 1 Solomon is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the context if it would be clearer in your language. The context is about a person not sharing what they have with others. Alternate translation: “but one who withholds from those in need more of what he has than is right”
11:24 p1q7 rc://*/ta/man/translate/grammar-connect-logic-result אַךְ־לְ⁠מַחְסֽוֹר 1 Here, **for** introduces the result of what was stated earlier in the clause. Use the most natural way in your language to indicate a result. Alternate translation: “will only lack as a result”
11:25 xagi rc://*/ta/man/translate/figs-genericnoun נֶֽפֶשׁ & וּ֝⁠מַרְוֶ֗ה & ה֥וּא 1 In this verse, **A life**, **the one**, and **he** refer to types of people in general. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any life of … and any person who drenches, that person”
11:25 q9vb נֶֽפֶשׁ־בְּרָכָ֥ה 1 Here, Solomon is using the possessive form to describe a **life** that is characterized by **blessing**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “A life that blesses”
11:25 q9vb rc://*/ta/man/translate/figs-possession נֶֽפֶשׁ־בְּרָכָ֥ה 1 Here, Solomon is using the possessive form to describe a **life** that is characterized by **blessing**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “A life that blesses”
11:25 azqr rc://*/ta/man/translate/figs-metonymy נֶֽפֶשׁ 1 Here, **life** refers to the person himself. See how you translated the same use of **life** in [8:36](../08/36.md).
11:25 isim rc://*/ta/man/translate/figs-explicit בְּרָכָ֥ה 1 Here, Solomon implies **blessing** other people. If it would be helpful in your language, you could state this explicitly. Alternate translation: “blessing other people”
11:25 lf1i rc://*/ta/man/translate/figs-activepassive תְדֻשָּׁ֑ן & יוֹרֶֽא 1 If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. The context implies that Yahweh will do the action. Alternate translation: “Yahweh will fatten … Yahweh will drench”
@ -1556,7 +1556,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
13:17 n29k rc://*/ta/man/translate/figs-explicit מַלְאָ֣ךְ רָ֭שָׁע 1 Here, **wicked messenger** specifically refers to a **messenger** who is unreliable. If it would be helpful in your language, you could state this explicitly. Alternate translation: “An unreliable messenger”
13:17 h4gr rc://*/ta/man/translate/figs-metaphor יִפֹּ֣ל בְּ⁠רָ֑ע 1 Here, Solomon refers to someone experiencing **evil** as if it were a place into which that person **falls**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “experiences evil”
13:17 tmcp rc://*/ta/man/translate/figs-metonymy בְּ⁠רָ֑ע 1 Here, **evil** refers to trouble that someone might experience as a result of **evil**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “into trouble”\n
13:17 pfh6 וְ⁠צִ֖יר אֱמוּנִ֣ים 1 Here, Solomon is using the possessive form to describe an **envoy** that is characterized by **faithfulness**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “but a faithful envoy”
13:17 pfh6 rc://*/ta/man/translate/figs-possession וְ⁠צִ֖יר אֱמוּנִ֣ים 1 Here, Solomon is using the possessive form to describe an **envoy** that is characterized by **faithfulness**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “but a faithful envoy”
13:18 m4d7 rc://*/ta/man/translate/figs-abstractnouns רֵ֣ישׁ וְ֭⁠קָלוֹן & מוּסָ֑ר & תּוֹכַ֣חַת 1 See how you translated the abstract nouns **Poverty** in [6:11](../06/11.md), **shame** in [6:33](../06/33.md), and **correction** and **rebuke** in [3:11](../03/11.md).
13:18 f6rv rc://*/ta/man/translate/figs-genericnoun פּוֹרֵ֣עַ & וְ⁠שׁוֹמֵ֖ר 1 Here, **one who avoids** and **one who keeps** refer to people who do these things in general, not to any specific **one**. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “are for those who avoid … but those who keep”
13:18 b3wd rc://*/ta/man/translate/figs-metaphor וְ⁠שׁוֹמֵ֖ר 1 Here, Solomon refers to someone accepting **a rebuke** from someone else as if **a rebuke** were an object that one **keeps**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “but one who accepts”
@ -2349,7 +2349,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
19:9 o5k1 rc://*/ta/man/translate/figs-parallelism עֵ֣ד שְׁ֭קָרִים לֹ֣א יִנָּקֶ֑ה וְ⁠יָפִ֖יחַ כְּזָבִ֣ים יֹאבֵֽד 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “A witness of falsehoods will not be blameless, yes, one who breathes out lies will perish”
19:9 phm9 rc://*/ta/man/translate/figs-litotes עֵ֣ד שְׁ֭קָרִים לֹ֣א יִנָּקֶ֑ה 1 See how you translated this clause in [19:5](../19/05.md).
19:9 a1nm rc://*/ta/man/translate/figs-idiom וְ⁠יָפִ֖יחַ כְּזָבִ֣ים 1 See how you translated **breathes out lies** in [6:19](../06/19.md) and [19:5](../19/05.md).
19:10 f4zn תַּעֲנ֑וּג 1 If your language does not use an abstract noun for the idea of **Luxury**, you could express the same idea in another way. Alternate translation: “What is luxurious”
19:10 f4zn rc://*/ta/man/translate/figs-abstractnouns תַּעֲנ֑וּג 1 If your language does not use an abstract noun for the idea of **Luxury**, you could express the same idea in another way. Alternate translation: “What is luxurious”
19:10 ddav rc://*/ta/man/translate/figs-genericnoun לִ⁠כְסִ֣יל & לְ⁠עֶ֤בֶד 1 See how you translated **a stupid one** in [10:18](../10/18.md) and **a slave** in [11:29](../11/29.md).
19:10 pq5q rc://*/ta/man/translate/figs-ellipsis אַ֝֗ף כִּֽי־לְ⁠עֶ֤בֶד 1 Solomon is leaving out some of the words that in many languages a clause would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “how much less suitable is it for a slave”
19:11 ah27 שֵׂ֣כֶל & וְ֝⁠תִפאַרְתּ֗⁠וֹ & פָּֽשַׁע 1 See how you translated the abstract nouns **insight** in [1:3](../01/03.md), **splendor** in [4:9](../04/09.md), and **transgression** in [10:19](../10/19.md).
@ -2780,7 +2780,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
22:15 j283 rc://*/ta/man/translate/figs-possession שֵׁ֥בֶט מ֝וּסָ֗ר 1 Here, Solomon is using the possessive form to describe a **rod** that is used to **discipline** someone. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “the rod used for discipline”
22:15 eweg rc://*/ta/man/translate/figs-metonymy שֵׁ֥בֶט 1 See how you translated the same use of **rod** in [10:13](../10/13.md) and [13:24](../13/24.md).
22:15 dk18 rc://*/ta/man/translate/figs-metaphor יַרְחִיקֶ֥⁠נָּה מִמֶּֽ⁠נּוּ 1 Here, Solomon speaks of **discipline** causing a child to stop being foolish as if **Folly** were an object that **the rod of discipline** could cause to go **far away**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “will result in him ceasing from folly”
22:16 w7rc עֹ֣שֵֽׁק דָּ֭ל לְ⁠הַרְבּ֣וֹת ל֑⁠וֹ נֹתֵ֥ן לְ֝⁠עָשִׁ֗יר 1 **One who oppresses**, **a lowly one**, **himself**, **one who gives**, and **a rich one** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural phrases. Alternate translation: “Any person who oppresses any lowly person to increase for himself, any person who gives to any rich person”
22:16 w7rc rc://*/ta/man/translate/figs-genericnoun עֹ֣שֵֽׁק דָּ֭ל לְ⁠הַרְבּ֣וֹת ל֑⁠וֹ נֹתֵ֥ן לְ֝⁠עָשִׁ֗יר 1 **One who oppresses**, **a lowly one**, **himself**, **one who gives**, and **a rich one** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural phrases. Alternate translation: “Any person who oppresses any lowly person to increase for himself, any person who gives to any rich person”
22:16 fm7f rc://*/ta/man/translate/figs-metaphor דָּ֭ל 1 See how you translated the same use of **lowly** in [10:15](../10/15.md).
22:16 grcp rc://*/ta/man/translate/figs-ellipsis לְ⁠הַרְבּ֣וֹת 1 Solomon is leaving out a word that in many languages a clause would need in order to be complete. You could supply this word from the context if it would be clearer in your language. Alternate translation: “to increase wealth”\n
22:16 ra2x rc://*/ta/man/translate/figs-explicit נֹתֵ֥ן לְ֝⁠עָשִׁ֗יר 1 This phrase refers to someone who does a different activity than the person described in the previous clause. If it would be helpful in your language, you could state this explicitly, as in the UST.
@ -3399,7 +3399,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
27:3 lqz8 rc://*/ta/man/translate/figs-possession כֹּֽבֶד־אֶ֭בֶן וְ⁠נֵ֣טֶל הַ⁠ח֑וֹל 1 Here, Solomon uses the possessive form to state that **a stone** is heavy and **sand** is weighty. If it would be helpful in your language, you could use a different expression. Alternate translation: “A stone is heavy and sand is weighty”
27:3 snl3 rc://*/ta/man/translate/figs-metaphor וְ⁠כַ֥עַס אֱ֝וִ֗יל כָּבֵ֥ד מִ⁠שְּׁנֵי⁠הֶֽם 1 Here, Solomon refers to how vexing fools are to other people as if the **vexation** they cause were **heavier than** the weight of **a stone** or **sand**. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “yet the vexation of a fool is harder to tolerate than lifting either of them” or “yet the vexation of a fool is like something heavier than the two of them”
27:3 wtng rc://*/ta/man/translate/figs-possession וְ⁠כַ֥עַס אֱ֝וִ֗יל 1 Here, Solomon uses the possessive form to describe **the vexation** that is caused by **a fool**. If it would be helpful in your language, you could use a different expression. Alternate translation: “yet how vexing a fool is”
27:4 l3ui אַכְזְרִיּ֣וּת חֵ֭מָה וְ⁠שֶׁ֣טֶף אָ֑ף 1 Here, Solomon uses the possessive form to describe **heat** that is characterized by **Cruelty** and **nose** that is characterized by **a flood**. If it would be helpful in your language, you could use a different expression. Alternate translation: “Heat is cruel and nose is a flood”
27:4 l3ui rc://*/ta/man/translate/figs-possession אַכְזְרִיּ֣וּת חֵ֭מָה וְ⁠שֶׁ֣טֶף אָ֑ף 1 Here, Solomon uses the possessive form to describe **heat** that is characterized by **Cruelty** and **nose** that is characterized by **a flood**. If it would be helpful in your language, you could use a different expression. Alternate translation: “Heat is cruel and nose is a flood”
27:4 shgm rc://*/ta/man/translate/figs-metonymy חֵ֭מָה & אָ֑ף 1 Here, **heat** and **nose** refer to anger. See how you translated the same use of **heat** and **nose** in [15:1](../15/01.md).
27:4 r9wp rc://*/ta/man/translate/figs-metaphor וְ⁠שֶׁ֣טֶף אָ֑ף 1 Here, Solomon speaks of the destructive power of anger as if it were **a flood**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and anger destroys like a flood”
27:4 nh38 rc://*/ta/man/translate/figs-rquestion וּ⁠מִ֥י יַ֝עֲמֹד לִ⁠פְנֵ֥י קִנְאָֽה 1 Solomon is using the question form to emphasize how dangerous **jealousy** is. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “but surely no one can stand before the face of jealousy!”
@ -3441,7 +3441,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
27:11 e4u1 rc://*/ta/man/translate/figs-genericnoun חֹרְפִ֣⁠י 1 Here, **one who reproaches me** represents a person in general, not one particular person. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “to any person who reproaches me”\n
27:12 y47t rc://*/ta/man/translate/figs-genericnoun עָר֤וּם רָאָ֣ה רָעָ֣ה נִסְתָּ֑ר פְּ֝תָאיִ֗ם עָבְר֥וּ נֶעֱנָֽשׁוּ 1 See how you translated the nearly identical sentence in [22:3](../22/03.md).
27:13 l1r3 rc://*/ta/man/translate/figs-explicit קַח־בִּ֭גְד⁠וֹ כִּי־עָ֣רַב זָ֑ר וּ⁠בְעַ֖ד נָכְרִיָּ֣ה חַבְלֵֽ⁠הוּ 1 See how you translated the identical sentence in [20:16](../20/16.md).
27:14 xjs1 מְבָ֘רֵ֤ךְ רֵעֵ֨⁠הוּ & בַּ⁠בֹּ֣קֶר הַשְׁכֵּ֑ים & לֽ⁠וֹ 1 **One who blesses**, **his neighbor**, **the rising morning**, and **him** represent types of people and mornings in general, not a specific people or **morning**. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “Any person who blesses any neighbor … in any rising morning … to that neighbor”\n
27:14 xjs1 rc://*/ta/man/translate/figs-genericnoun מְבָ֘רֵ֤ךְ רֵעֵ֨⁠הוּ & בַּ⁠בֹּ֣קֶר הַשְׁכֵּ֑ים & לֽ⁠וֹ 1 **One who blesses**, **his neighbor**, **the rising morning**, and **him** represent types of people and mornings in general, not a specific people or **morning**. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “Any person who blesses any neighbor … in any rising morning … to that neighbor”\n
27:14 xlwx rc://*/ta/man/translate/figs-explicit בְּ⁠ק֣וֹל גָּ֭דוֹל 1 Here, **great** refers to the **voice** being loud. If it would be helpful in your language, you could state this explicitly. Alternate translation: “with a loud voice”
27:14 ckpj rc://*/ta/man/translate/figs-metonymy בַּ⁠בֹּ֣קֶר הַשְׁכֵּ֑ים 1 Here, Solomon refers to the early **morning** as if it were **rising** because the Sun appears to rise on the horizon in the **morning**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “at dawn”
27:14 z5ga rc://*/ta/man/translate/figs-activepassive קְ֝לָלָ֗ה תֵּחָ֥שֶׁב לֽ⁠וֹ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “that neighbor will consider it to be a curse”
@ -4026,6 +4026,3 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
31:31 df11 rc://*/ta/man/translate/figs-metaphor מִ⁠פְּרִ֣י יָדֶ֑י⁠הָ 1 Here, **the fruit of her hands** could refer to: (1) any kind of reward that the woman deserves for her hard work. Alternate translation: “some reward for her work” (2) the money that the woman has earned by selling the clothing she made in [31:13](../31/13.md), like the nearly identical phrase “from the fruit of her palms” in [31:16](../31/16.md). Alternate translation: “from the money she has earned”\n
31:31 ef6y rc://*/ta/man/translate/figs-personification וִֽ⁠יהַלְל֖וּ⁠הָ & מַעֲשֶֽׂי⁠הָ 1 Here, Lemuel’s mother speaks of people praising this woman because of **her works** as if the **works** were people who were the ones praising her. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and let people praise her for her works”
31:31 uyml rc://*/ta/man/translate/figs-explicit בַ⁠שְּׁעָרִ֣ים 1 See how you translated the same use of **the gates** in [1:21](../01/21.md) and [31:23](../31/23.md).
9:3 ugn5 her maids 0
17:3 rc://*/ta/man/translate/figs-explicit The crucible is for silver and the furnace is for gold 0
18:2 yp8r what is in his own heart 0

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