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@ -2616,7 +2616,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
21:7 zn7h rc://*/ta/man/translate/figs-personification יְגוֹרֵ֑⁠ם 1 Here Solomon speaks of **wicked ones** being destroyed because they act violently as if their **violence** were a person who could **drag them away**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “will destroy them”
21:8 i5j5 rc://*/ta/man/translate/figs-explicit דֶּ֣רֶךְ 1 See how you translated the same use of **way** in [1:15](../01/15.md).
21:8 zjoe rc://*/ta/man/translate/figs-genericnoun אִ֣ישׁ וָזָ֑ר וְ֝⁠זַ֗ךְ יָשָׁ֥ר פָּעֳלֽ⁠וֹ 1 Here, **a guilty one**, **the pure one**, and **his** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “any guilty man, but any pure person, upright is that person’s behavior”
21:9 gff3 rc://*/ta/man/translate/figs-explicit פִּנַּת־גָּ֑ג 1 Houses in Solomon’s time had flat roofs that people could walk on and sometimes people would build a shelter on one **corner** of the **roof** that was large enough for a person to sleep in. If it would be helpful to your readers, you could include this information in a note. Alternate translation: “the corner of a flat roof”
21:9 gff3 rc://*/ta/man/translate/figs-explicit פִּנַּת־גָּ֑ג 1 Houses in Solomon’s time had flat roofs on which people could walk. Sometimes residents would build a shelter on a **corner** of the **roof**, providing an additional place in which a person could sleep. If it would be helpful to your readers, you could include this information in a note. Alternate translation: “the corner of a flat roof”
21:9 j9e1 rc://*/ta/man/translate/figs-possession מֵ⁠אֵ֥שֶׁת מִ֝דְיָנִ֗ים 1 Here Solomon is using the possessive form to describe a **woman** who is characterized by **quarrels**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “than with a quarrelsome wife”
21:9 k56i rc://*/ta/man/translate/figs-possession וּ⁠בֵ֥ית חָֽבֶר 1 Here Solomon is using the possessive form to describe a **house** in which people live together. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “and live together in one house”
21:10 x3rs rc://*/ta/man/translate/figs-synecdoche נֶ֣פֶשׁ 1 Here, **soul** refers to the whole person. If it would be helpful in your language, you could express the meaning plainly, as in the UST.
@ -2671,7 +2671,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
21:21 sqy8 rc://*/ta/man/translate/figs-metaphor רֹ֭דֵף 1 See how you translated the same use of **pursuer** in [15:9](../15/09.md).
21:21 p8u9 rc://*/ta/man/translate/figs-abstractnouns צְדָקָ֣ה וָ⁠חָ֑סֶד & חַ֝יִּ֗ים צְדָקָ֥ה וְ⁠כָבֽוֹד 1 See how you translated the abstract nouns **righteousness** in [1:3](../01/03.md), **covenant faithfulness** in [3:3](../03/03.md), **life** in [10:16](../10/16.md), and **honor** in [3:16](../03/16.md).
21:21 o2i2 rc://*/ta/man/translate/figs-metaphor יִמְצָ֥א 1 See how you translated the same use of **find** in [8:35](../08/35.md).
21:22 d84j rc://*/ta/man/translate/figs-genericnoun עִ֣יר& חָכָ֑ם וַ֝⁠יֹּ֗רֶד 1 **A wise one**, **a city**, and **he** represent a type of person and city in general, not one particular person and city. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any wise one … any city of … and that person causes … to go down”
21:22 d84j rc://*/ta/man/translate/figs-genericnoun עִ֣יר& חָכָ֑ם וַ֝⁠יֹּ֗רֶד 1 **A wise one**, **a city**, and **he** represent a type of person and city in general, not one particular person and city. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any wise one … any city of … and that person lowers”
21:22 v5jk rc://*/ta/man/translate/figs-metonymy עִ֣יר & עָלָ֣ה 1 Here, **ascends** refers to attacking a city and climbing over its wall. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “successfully attacks a city of” or “overruns a city of”
21:22 xeiu rc://*/ta/man/translate/figs-metonymy עִ֣יר גִּ֭בֹּרִים 1 Here Solomon is using the possessive form to describe a **city** that is defended by **mighty ones**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “a city defended by mighty ones”
21:22 v5oc rc://*/ta/man/translate/figs-explicit וַ֝⁠יֹּ֗רֶד 1 Here, **brings down** refers to the **wise one** leading his soldiers to destroy the fortifications that protect the **city** mentioned in the previous clause. If it would be helpful in your language, you could state this explicitly. Alternate translation: “and he causes his soldiers to destroy”
@ -2713,11 +2713,11 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
21:31 i6w8 rc://*/ta/man/translate/figs-metonymy לְ⁠י֣וֹם מִלְחָמָ֑ה 1 Here, **day** refers to a point in time when something happens. It does not refer to a 24-hour length of time. If it would be helpful in your language, you could state express the meaning plainly. Alternate translation: “for the time of battle”
21:31 r9z9 rc://*/ta/man/translate/figs-metonymy הַ⁠תְּשׁוּעָֽה 1 Here, **the salvation** refers to being saved from defeat in **battle**, which is another way of saying “the victory.” If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the victory” or “being saved from defeat”
21:31 sesx rc://*/ta/man/translate/figs-possession וְ֝⁠לַֽ⁠יהוָ֗ה 1 Here Solomon uses the possessive form to indicate that **Yahweh** is the source of **the salvation**. If it would be helpful in your language, you could use a different expression. Alternate translation: “but … is from Yahweh”
22:intro t5zj 0 # Proverbs 22 General Notes\n\n## Structure and Formatting\n\n3. Proverbs from Solomon (10:1–22:16)\n4. Sayings from wise men (22:17–24:22)\n * Introduction to the sayings (22:17–21)\n * The sayings (22:22–24:22)\n\nChapter 22 concludes the section of the book written by Solomon that is filled mainly with short, individual proverbs. Solomon wrote all 375 proverbs in [10:1](../10/01.md)–[22:16](../22/16.md). In [22:17](../22/17.md)–[21](../22/21.md), it seems that Solomon himself introduces a section of proverbs written by an unknown group of people called “the wise ones.” Most of the proverbs of “the wise ones,” found in [22:22](../22/22.md)–[24:22](../24/22.md), are longer than one verse. Each individual of these proverbs will be marked in the notes.\n\n## Translation Issues in This Chapter\n\n### Parallelism\n\nChapters 16–22 mostly contain proverbs in which the second of two parallel clauses completes, emphasizes, or qualifies the idea of the first clause. Chapter 22 also contains contrasting parallelism ([22:3](../22/03.md), [12](../22/12.md)) and parallelism in which both clauses have the same meaning for emphasis ([22:1](../22/01.md), [24](../22/24.md), [26](../22/26.md)). (See: [[rc://*/ta/man/translate/figs-parallelism]])\n\n### Rhetorical questions\n\nIn [22:20](../22/20.md)–[21](../22/21.md) and [27](../22/27.md), the author uses rhetorical questions to emphasize the importance of what he is saying. (See: [[rc://*/ta/man/translate/figs-rquestion]])
22:intro t5zj 0 # Proverbs 22 General Notes\n\n## Structure and Formatting\n\n3. Proverbs from Solomon (10:1–22:16)\n4. Sayings from wise men (22:17–24:22)\n * Introduction to the sayings (22:17–21)\n * The sayings (22:22–24:22)\n\nChapter 22 concludes the section of the book written by Solomon that is filled mainly with short, individual proverbs. Solomon wrote all 375 proverbs in [10:1](../10/01.md)–[22:16](../22/16.md). In [22:17](../22/17.md)–[21](../22/21.md), it seems that Solomon himself introduces a section of proverbs written by an unknown group of people called “the wise ones.” Most of the proverbs of “the wise ones,” found in [22:22](../22/22.md)–[24:22](../24/22.md), are longer than one verse. Each of these longer proverbs will be marked in the notes.\n\n## Translation Issues in This Chapter\n\n### Parallelism\n\nChapters 16–22 mostly contain proverbs in which the second of two parallel clauses completes, emphasizes, or qualifies the idea of the first clause. Chapter 22 also contains contrasting parallelism ([22:3](../22/03.md), [12](../22/12.md)) and parallelism in which both clauses have the same meaning for emphasis ([22:1](../22/01.md), [24](../22/24.md), [26](../22/26.md)). (See: [[rc://*/ta/man/translate/figs-parallelism]])\n\n### Rhetorical questions\n\nIn [22:20](../22/20.md)–[21](../22/21.md) and [27](../22/27.md), the author uses rhetorical questions to emphasize the importance of what he is saying. (See: [[rc://*/ta/man/translate/figs-rquestion]])
22:1 kpvn rc://*/ta/man/translate/figs-parallelism נִבְחָ֣ר שֵׁ֭ם מֵ⁠עֹ֣שֶׁר רָ֑ב מִ⁠כֶּ֥סֶף וּ֝⁠מִ⁠זָּהָ֗ב חֵ֣ן טֽוֹב 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 that shows that the second clause is repeating the first one, not saying something additional. Alternate translation: “A name is to be chosen more than abundant riches; yes, favor is better than silver and than gold”
22:1 m8c7 rc://*/ta/man/translate/figs-metaphor שֵׁ֭ם 1 Here, **name** refers to a person’s reputation. Solomon implies that it is a good reputation. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “A good reputation”
22:1 but9 rc://*/ta/man/translate/figs-activepassive נִבְחָ֣ר שֵׁ֭ם 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “A person should choose a good name”
22:1 m6oz מִ⁠כֶּ֥סֶף וּ֝⁠מִ⁠זָּהָ֗ב חֵ֣ן טֽוֹב 1 This clause could also be translated as “good favor more than silver and than gold,” with **is to be chosen** implied from the previous clause. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. Alternate translation: “good favor is to be chosen more than silver and than gold” or “people should choose being favored by others more than having silver and gold”
22:1 m6oz rc://*/ta/man/translate/translate-textvariants מִ⁠כֶּ֥סֶף וּ֝⁠מִ⁠זָּהָ֗ב חֵ֣ן טֽוֹב 1 This clause could also be translated as “good favor more than silver and than gold,” with **is to be chosen** implied from the previous clause. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. Alternate translation: “good favor is to be chosen more than silver and than gold” or “people should choose being favored by others rather than having silver and gold”
22:1 iqch rc://*/ta/man/translate/figs-explicit מִ⁠כֶּ֥סֶף וּ֝⁠מִ⁠זָּהָ֗ב חֵ֣ן טֽוֹב 1 Here Solomon refers to having **favor**, **silver**, and **gold**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “having favor is better than having silver and gold”
22:1 y37e rc://*/ta/man/translate/figs-abstractnouns חֵ֣ן 1 See how you translated **favor** in [3:4](../03/04.md).
22:2 z2v0 rc://*/ta/man/translate/figs-genericnoun עָשִׁ֣יר וָ⁠רָ֣שׁ 1 **A rich one** and **a poor one** represent types of people in general, not a particular **rich one** and **poor one**. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “Any wise person and any rich person”
@ -2755,7 +2755,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
22:9 vzvn rc://*/ta/man/translate/figs-metaphor לַ⁠דָּֽל 1 See how you translated the same use of **lowly** in [10:15](../10/15.md).
22:10 bgph rc://*/ta/man/translate/figs-genericnoun לֵ֭ץ 1 See how you translated **a mocker** in [9:7](../09/07.md)
22:10 t6nt rc://*/ta/man/translate/figs-abstractnouns מָד֑וֹן & וְ⁠קָלֽוֹן 1 See how you translated the abstract nouns **strife** in [16:28](../16/28.md) and **dishonor** in [3:35](../03/35.md).
22:10 rxpn rc://*/ta/man/translate/figs-personification וְ⁠יֵצֵ֣א מָד֑וֹן 1 Here Solomon speaks of **strife** as if it were a person who could **go out** from a place. He means that **strife** will cease. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and strife will cease”
22:10 rxpn rc://*/ta/man/translate/figs-personification וְ⁠יֵצֵ֣א מָד֑וֹן 1 Here Solomon speaks of **strife** as if it were a person who could **go out** from a place. He means that **strife** will cease. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and strife will leave”
22:10 e1t0 rc://*/ta/man/translate/figs-explicit דִּ֣ין 1 Here, **judgment** could refer to: (1) arguments or quarrels in general. Alternate translation: “argument” (2) lawsuits in a legal court. Alternate translation: “lawsuit”
22:11 lzto rc://*/ta/man/translate/figs-genericnoun אֹהֵ֥ב & שְׂ֝פָתָ֗י⁠ו רֵעֵ֥⁠הוּ מֶֽלֶךְ 1 **One who loves**, **his**, and **the king** refer to these types of people in general, not to specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any person who loves … that person’s lips … any king is that person’s friend”
22:11 xzb6 rc://*/ta/man/translate/figs-synecdoche אֹהֵ֥ב טהור־לֵ֑ב 1 This phrase refers to a person who wants to have **pure** thoughts, and the word **heart** refers to that person’s mind or thoughts. If it would be helpful in your language, you could express the meaning plainly. See how you translated the same use of **heart** in [2:2](../02/02.md). Alternate translation: “One who wants to have a pure mind”
@ -2800,7 +2800,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
22:19 xrwq rc://*/ta/man/translate/grammar-connect-logic-goal לִ⁠הְי֣וֹת & מִבְטַחֶ֑⁠ךָ 1 **For** here indicates that what follows is the purpose for the second clause in this verse. Use a connector in your language that makes it clear that what follows is a purpose for what comes after. Alternate translation: “In order for your trust to be”
22:19 a02b rc://*/ta/man/translate/translate-tense הוֹדַעְתִּ֖י⁠ךָ 1 Solomon uses the past tense here in order to refer to something that is happening while he is writing these verses, which is the time he calls **today**. If it would not be natural to do that in your language, you could use the present tense. Alternate translation: “I am causing you to know”
22:19 w6fc rc://*/ta/man/translate/figs-ellipsis הוֹדַעְתִּ֖י⁠ךָ 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 [22:17](../22/17.md) if it would be clearer in your language. Alternate translation: “I have caused you to know the words of the wise”
22:19 wr39 אַף־אָֽתָּה 1 Here Solomon repeats **you** to emphasize to whom he is teaching these proverbs. If it would be helpful in your language, you could express this emphasis in a different way. Alternate translation: “yes, I have taught you”
22:19 wr39 rc://*/ta/man/translate/figs-reduplication אַף־אָֽתָּה 1 Here Solomon repeats the pronoun **you** to emphasize to whom he is teaching these proverbs. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation (as a new sentence): “Yes, I have taught you”
22:20 bb5s rc://*/ta/man/translate/figs-rquestion הֲ⁠לֹ֤א כָתַ֣בְתִּי 1 This phrase indicates that Solomon is using the question form in this verse and the next verse in order to emphasize the truth of what he is saying. 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: “I have surely written”
22:20 gv66 rc://*/ta/man/translate/translate-tense הֲ⁠לֹ֤א כָתַ֣בְתִּי 1 Solomon uses the past tense here in order to refer to something that is happening while he is writing these verses, which is the time he calls **today** in the previous verse. If it would not be natural to do that in your language, you could use the present tense. Alternate translation: “Am I not writing”
22:20 q77c rc://*/ta/man/translate/translate-textvariants שָׁלִישִׁ֑ים 1 Some ancient manuscripts read, “excellent sayings.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT.
@ -2865,7 +2865,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
23:5 qvbi rc://*/ta/man/translate/writing-pronouns בּ֗⁠וֹ וְֽ⁠אֵ֫ינֶ֥⁠נּוּ & יַעֲשֶׂה־לּ֣⁠וֹ & יָע֥וּף 1 In this verse, **it** and **itself** refers to the riches mentioned in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “to the riches, but they are not there … those riches will make … for themselves … those riches will fly into”
23:5 e2wy rc://*/ta/man/translate/figs-explicit וְֽ⁠אֵ֫ינֶ֥⁠נּוּ 1 The writer implies that a person loses his wealth as soon as he sees it. If it would be helpful in your language, you could state this explicitly. Alternate translation: “but it is lost”
23:5 y0uz rc://*/ta/man/translate/figs-reduplication עָשֹׂ֣ה יַעֲשֶׂה 1 The writer is repeating the verb **make** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “it will surely make”
23:5 sp17 rc://*/ta/man/translate/figs-metaphor עָשֹׂ֣ה יַעֲשֶׂה־לּ֣⁠וֹ כְנָפַ֑יִם כְּ֝⁠נֶ֗שֶׁר יָע֥וּף הַ⁠שָּׁמָֽיִם 1 Here, the writer speaks of a person quickly losing his wealth as if that wealth made **wings for itself** and flew away **into the sky like an eagle**. Just as eagles fly fast, the wealth will disappear quickly. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “it will surely disappear quickly” or “it will surely disappear as if it had wings and flew away quickly like an eagle flies into the sky”
23:5 sp17 rc://*/ta/man/translate/figs-metaphor עָשֹׂ֣ה יַעֲשֶׂה־לּ֣⁠וֹ כְנָפַ֑יִם כְּ֝⁠נֶ֗שֶׁר יָע֥וּף הַ⁠שָּׁמָֽיִם 1 Here, the writer speaks of a person quickly losing his wealth as if that wealth made **wings for itself** and flew away **into the sky like an eagle**. Just as eagles fly fast, the wealth will disappear quickly. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “it will surely disappear quickly” or “it will surely disappear as if it had wings and flew away quickly, as an eagle flies into the sky”
23:5 whha rc://*/ta/man/translate/translate-unknown כְּ֝⁠נֶ֗שֶׁר 1 An **eagle** is a bird that can fly fast. If your readers would not be familiar with this type of bird, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “like a quick bird”
23:6 afl6 [23:6](../23/06.md)–[8](../23/08.md) is Saying 8 of the 30 “words of the wise ones.”
23:6 su9w rc://*/ta/man/translate/figs-synecdoche לֶ֭חֶם 1 See how you translated the same use of **bread** in [9:5](../09/05.md).
@ -2891,7 +2891,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
23:10 iha4 rc://*/ta/man/translate/figs-explicit אַל־תַּ֭סֵּג גְּב֣וּל עוֹלָ֑ם 1 See how you translated this clause in [22:28](../22/28.md).
23:10 a9cb rc://*/ta/man/translate/figs-explicit וּ⁠בִ⁠שְׂדֵ֥י יְ֝תוֹמִ֗ים אַל־תָּבֹֽא 1 The connection with the previous clause indicates that the phrase **enter into** here refers to taking over or using the land that belongs to someone else. If it would be helpful in your language, you could state this explicitly. Alternate translation: “do not take over the fields of fatherless ones” or “do not encroach on the fields of fatherless ones”
23:10 u7re rc://*/ta/man/translate/figs-explicit יְ֝תוֹמִ֗ים 1 The phrase **fatherless ones** refers to children who have lost their fathers and so do not have anyone to protect them. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “children without fathers to protect them”
23:11 p1uf rc://*/ta/man/translate/figs-explicit גֹאֲלָ֥⁠ם 1 Here, **their redeemer** refers to Yahweh. If it would be helpful in your language, you could state this explicitly. Alternate translation: “their Redeemer, Yahweh,”
23:11 p1uf rc://*/ta/man/translate/figs-explicit גֹאֲלָ֥⁠ם 1 Here, **their redeemer** refers to Yahweh. If it would be helpful in your language, you could state this explicitly. Alternate translation: “their redeemer, Yahweh,”
23:11 bgi8 rc://*/ta/man/translate/figs-metaphor הֽוּא־יָרִ֖יב אֶת־רִיבָ֣⁠ם אִתָּֽ⁠ךְ 1 Here, the writer refers to Yahweh protecting “the fatherless ones” as if he were a lawyer who defends them in a legal **dispute**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “he himself will defend the orphans against you”
23:11 sllo rc://*/ta/man/translate/figs-rpronouns הֽוּא־יָרִ֖יב 1 The writer uses the word **himself** to emphasize how significant it was that Yahweh defends the defenseless. Use a way that is natural in your language to indicate this significance. Alternate translation: “he indeed will plead”
23:11 jouk rc://*/ta/man/translate/figs-abstractnouns רִיבָ֣⁠ם 1 See how you translated the abstract noun **dispute** in [15:18](../15/18.md).
@ -2997,7 +2997,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
24:1 d1dq 0 [24:1](../24/01.md)–[2](../24/02.md) is Saying 19 of the 30 “words of the wise ones.”
24:1 wcy4 rc://*/ta/man/translate/figs-possession בְּ⁠אַנְשֵׁ֣י רָעָ֑ה 1 Here the writer is using the possessive form to describe **men** who are characterized by **evil**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “of evil men”
24:1 el7h rc://*/ta/man/translate/figs-gendernotations בְּ⁠אַנְשֵׁ֣י 1 Although the term **men** is masculine, the writer is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “of people of”
24:2 m8px יֶהְגֶּ֣ה לִבָּ֑⁠ם 1 Although **heart** is singular, it refers to all the hearts of the people who plot **violence**. If it would be helpful in your language, you could use the plural form. Alternate translation: “their hearts plot”
24:2 m8px rc://*/ta/man/translate/grammar-collectivenouns יֶהְגֶּ֣ה לִבָּ֑⁠ם 1 Although **heart** is singular, it refers to all the hearts of the people who plot **violence**. If it would be helpful in your language, you could use the plural form. Alternate translation: “their hearts plot”
24:2 dw7g rc://*/ta/man/translate/figs-synecdoche לִבָּ֑⁠ם & שִׂפְתֵי⁠הֶ֥ם 1 Here, **hearts** and **lips** refer to the whole person. If it would be helpful in your language, you could express the meaning plainly, as in the UST.
24:2 es5l rc://*/ta/man/translate/figs-abstractnouns שֹׁ֭ד 1 See how you translated the abstract noun **violence** in [3:31](../03/31.md).
24:2 w47q rc://*/ta/man/translate/figs-abstractnouns וְ֝⁠עָמָ֗ל 1 If your language does not use an abstract noun for the idea of **trouble**, you could express the same idea in another way. Alternate translation: “and … what troubles people”
@ -3173,7 +3173,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
25:10 mehv rc://*/ta/man/translate/grammar-connect-logic-result פֶּֽן 1 Here, **lest** indicates that what follows is the result of doing what Solomon prohibited in the previous verse. See how you translated the same use of **lest** in [24:18](../24/18.md).
25:10 uzas rc://*/ta/man/translate/figs-genericnoun שֹׁמֵ֑עַ 1 Here, **one who hears** represents a type of person in general, not one particular person. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “anyone hears”
25:10 fr3g rc://*/ta/man/translate/figs-abstractnouns וְ֝⁠דִבָּתְ⁠ךָ֗ 1 If your language does not use an abstract noun for the idea of **rumor**, you could express the same idea in another way. Alternate translation: “and what is rumored about you”
25:10 eedg rc://*/ta/man/translate/figs-personification לֹ֣א תָשֽׁוּב 1 Here, Solomon speaks of a **rumor**, meaning the news that a secret has been betrayed, as if it were a person who could turn back and report this news to the betrayed person. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “gets back to him”
25:10 eedg rc://*/ta/man/translate/figs-personification לֹ֣א תָשֽׁוּב 1 Here Solomon speaks of a **rumor**, meaning the news that a secret has been betrayed, as if it were a person who could turn back and report this news to the betrayed person. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “gets back to him”
25:10 b2xt rc://*/ta/man/translate/figs-litotes לֹ֣א תָשֽׁוּב 1 Solomon is using a figure of speech here that expresses a strongly positive meaning by using a negative word, **not**, together with an expression that is the opposite of the intended meaning. If it would be helpful in your language, you could express the positive meaning. Alternate translation: “will keep going” or “will continue to spread”
25:11 qlbj rc://*/ta/man/translate/figs-infostructure תַּפּוּחֵ֣י זָ֭הָב בְּ⁠מַשְׂכִּיּ֥וֹת כָּ֑סֶף דָּ֝בָ֗ר דָּבֻ֥ר עַל־אָפְנָֽי⁠ו 1 If it would be helpful in your language, you could reverse the order of these clauses. Alternate translation: “A word spoken according to its circumstance is apples of gold in sculptures of silver”
25:11 e2ay rc://*/ta/man/translate/figs-metaphor תַּפּוּחֵ֣י זָ֭הָב בְּ⁠מַשְׂכִּיּ֥וֹת כָּ֑סֶף 1 In this verse, Solomon speaks of **a word spoken according to its circumstance** pleasing those who hear it as if it were **Apples of gold in sculptures of silver**. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “Very pleasing” or “Like apples of gold in sculptures of silver”
@ -3352,7 +3352,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
26:21 bl4i rc://*/ta/man/translate/figs-simile וְ⁠אִ֥ישׁ מדונים 1 Here, **so** indicates that Solomon is comparing what follows to what he said in the previous clause. In the same way that **Charcoal** helps **burning coals** burn and **wood** helps **fire** burn, **a man of quarrels** produces disputes among other people. If it would be helpful in your language, you could state that explicitly. Alternate translation: “in the same way, a man of quarrels”
26:21 vqtp rc://*/ta/man/translate/figs-genericnoun וְ⁠אִ֥ישׁ מדונים & רִֽיב 1 Here, **a man of quarrels** and **a dispute** refer to a type of people and disputes in general, not a specific **man** or **dispute**. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “and any person of quarrels … any dispute”
26:21 yxin rc://*/ta/man/translate/figs-possession וְ⁠אִ֥ישׁ מדונים 1 Here Solomon is using the possessive form to describe a **man** who is characterized by **quarrels**. See how you translated “a woman of quarrels” in [21:9](../21/09.md).
26:21 ud8h rc://*/ta/man/translate/figs-metaphor לְ⁠חַרְחַר־רִֽיב 1 Here Solomon refers to causing a **dispute** to continue as if it were a fire to which someone adds small, highly flammable sticks of wood called **kindling**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “is to continuing an argument”
26:21 ud8h rc://*/ta/man/translate/figs-metaphor לְ⁠חַרְחַר־רִֽיב 1 Here Solomon refers to causing a **dispute** to continue as if it were a fire to which someone adds small, highly flammable sticks of wood, called **kindling**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “is to starting an argument”
26:21 gw82 rc://*/ta/man/translate/figs-abstractnouns רִֽיב 1 See how you translated the abstract nouns **dispute** in [15:18](../15/18.md).
26:22 ye74 rc://*/ta/man/translate/figs-simile דִּבְרֵ֣י נִ֭רְגָּן כְּ⁠מִֽתְלַהֲמִ֑ים וְ֝⁠הֵ֗ם יָרְד֥וּ חַדְרֵי־בָֽטֶן 1 See how you translated the identical sentence in [18:8](../18/08.md).
26:23 xdr5 rc://*/ta/man/translate/figs-infostructure כֶּ֣סֶף סִ֭יגִים מְצֻפֶּ֣ה עַל־חָ֑רֶשׂ שְׂפָתַ֖יִם דֹּלְקִ֣ים וְ⁠לֶב־רָֽע 1 If it would be more natural in your language, you could change the order of these clauses. Alternate translation: “Burning lips and a heart of evil are silver of dross overlaid on a clay vessel”
@ -3372,7 +3372,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
26:25 due1 rc://*/ta/man/translate/figs-genericnoun יְחַנֵּ֣ן ק֭וֹל⁠וֹ & בּ֑⁠וֹ & בְּ⁠לִבּֽ⁠וֹ 1 In this verse, **he**, **his**, and **him** refer to the type of person “who hates,” as stated in the previous verse. See how you translated these words in the previous verse.
26:25 f4gf rc://*/ta/man/translate/figs-metonymy ק֭וֹל⁠וֹ 1 Here, **voice** refers to what the person says. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “what he says”
26:25 q7ln rc://*/ta/man/translate/figs-metaphor שֶׁ֖בַע תּוֹעֵב֣וֹת 1 Here Solomon uses **seven** to refer to multiple **abominations**, not specifically **seven**. See how you translated **seven abominations** in [6:16](../06/16.md).
26:25 ji1n rc://*/ta/man/translate/figs-explicit תּוֹעֵב֣וֹת 1 As in the rest of Proverbs, **abominations** here refers to what Yahweh considers to be **abominations**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “things that are abominable to Yahweh”
26:25 ji1n rc://*/ta/man/translate/figs-explicit תּוֹעֵב֣וֹת 1 As in the rest of Proverbs, the word **abominations** here refers to what Yahweh considers to be abominable acts. If it would be helpful in your language, you could state this explicitly. Alternate translation: “things that are abominable to Yahweh”
26:25 opc7 rc://*/ta/man/translate/figs-metonymy בְּ⁠לִבּֽ⁠וֹ 1 See how you translated **in his heart** in [6:14](../06/14.md).
26:26 iv6j rc://*/ta/man/translate/figs-activepassive תִּכַּסֶּ֣ה שִׂ֭נְאָה בְּ⁠מַשָּׁא֑וֹן 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Guile covers hatred”
26:26 yroj rc://*/ta/man/translate/figs-abstractnouns שִׂ֭נְאָה בְּ⁠מַשָּׁא֑וֹן 1 If your language does not use abstract nouns for the ideas of **Hatred** and **guile**, you could express the same ideas in other ways. See how you translated the abstract noun **hatred** in [10:12](../10/12.md). Alternate translation: “Hating someone … by deceiving others”
@ -3788,7 +3788,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct
30:4 g4i7 rc://*/ta/man/translate/figs-metaphor מִ֤י צָֽרַר־מַ֨יִם ׀ בַּ⁠שִּׂמְלָ֗ה 1 Here, Agur speaks of storing rainwater in clouds as if the **waters** were something that a person could wrap inside a **cloak**. If it would be helpful in your language, you could express the meaning plainly. If a translation is available in your language, see the similar use of **waters** in [Job 26:8](../job/26/08.md). Alternate translation: “Who has stored the water in clouds”
30:4 rce5 rc://*/ta/man/translate/figs-metaphor מִ֭י הֵקִ֣ים כָּל־אַפְסֵי־אָ֑רֶץ 1 Here, Agur speaks of setting the boundaries of the dry land on **the earth** as if the **ends of the earth** were something that a person could raise **up**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “has set up the limits for where the land ends” or “has marked the boundaries for the ends of the earth”
30:4 jv39 rc://*/ta/man/translate/figs-irony מַה־שְּׁמ֥⁠וֹ וּ⁠מַֽה־שֶּׁם־בְּ֝נ֗⁠וֹ כִּ֣י תֵדָֽע 1 Agur uses irony here to emphasize that no one knows of any person who can do those things described earlier in the verse, because such a person does not exist. If it would be helpful in your language, you could translate the meaning plainly. Alternate translation: “Surely, none of you knows the name of someone who has done this or the name of his son, because such a person does not exist!”
30:5 mna2 rc://*/ta/man/translate/figs-metaphor צְרוּפָ֑ה 1 Here Agur refers to what **God** says being true as if his sayings were metal that someone had melted and removed unwanted material from. If it would be helpful in your language, you could express the meaning plainly. See how you translated the phrase “refined gold” in [8:19](../08/19.md). Alternate translation: “is proven to be true”
30:5 mna2 rc://*/ta/man/translate/figs-metaphor צְרוּפָ֑ה 1 Here Agur attests to the truth of the words of **God** by using a metaphor. He speaks of God's words as if his sayings were metal that someone had melted and from which the refining process had removed the "dross," or unwanted material. See how you translated the phrase “refined gold” in [8:19](../08/19.md). Alternate translation: “is tested and proven to be true”
30:5 u15z rc://*/ta/man/translate/figs-metaphor מָגֵ֥ן ה֝֗וּא 1 Here, Agur speaks of **God** protecting people as if he were a **shield**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “he is a protector”
30:5 bk39 rc://*/ta/man/translate/figs-metaphor לַֽ⁠חֹסִ֥ים בּֽ⁠וֹ 1 Here, Agur speaks of people trusting **God** to protect them as if he were a shelter in which people **take refuge**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “for those who rely on him to protect them”
30:6 lu63 rc://*/ta/man/translate/figs-metonymy אַל־תּ֥וֹסְףְּ עַל־דְּבָרָ֑י⁠ו 1 Here, Agur refers to someone claiming God said something that he did not say as if that person were adding more **words** to what God has said. Here, **words** refers to what is said, as in [1:23](../01/23.md). If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “Do not claim that God has said something that he did not really say”

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