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Merge deferredreward-tc-create-1 into master by deferredreward (#3550) 

Co-authored-by: deferredreward <deferredreward@noreply.door43.org>
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@ -130,7 +130,7 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio
5:11 jnt7 rc://*/ta/man/translate/figs-metonymy אֹהֲבֵ֥י שְׁמֶֽ⁠ךָ 1 Yahweh’s name represents his reputation. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “lovers of your good reputation”
5:12 t1zz rc://*/ta/man/translate/figs-simile כַּ֝⁠צִּנָּ֗ה רָצ֥וֹן תַּעְטְרֶֽ⁠נּוּ 1 Yahweh’s favor is spoken of as if it were a shield. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you will favor them and protect them as a soldier protects himself with his shield” or “because you are kind to them, you will protect them”
5:12 g6la תַּעְטְרֶֽ⁠נּוּ 1 Alternate translation: “you crown him”
6:intro gpl3 0 "# Psalm 6 General Notes\n\n## Outline:\n\n- Superscription\n- verses 1–5 Plea\n- verses 6–7 Death\n- verses 8–10 Answer\n\nThe Psalm divides neatly in half between verses 5 & 6 with 34 words in each. The first half divides in two parts, verses 1–2 & verses 4–5, which parallel each other in structure and content. \n\n## About the Psalm\n\n**Purpose:** to plead for mercy and healing\n\n**Content:** Yahweh have mercy and heal me, because I am near death, and no one can praise you in death.\n\n**Message:** Yahweh’s loyalty to David is stronger than sin and death ([Psalm 30:6](../30/06.md).)\n\n## Poetic Elements (See: [[rc://en/ta/man/translate/writing-poetry]]):\n\n- The first section (verses 1–3) and the last section (verses 8–10) are parallel. Not only are they the same length (3 verses, 6 lines), but they are also similar in content and sounds. Structurally, the first section and the last section stand in symmetrical relationship to one another. The parallels help to define the structure of the Psalm.\n- The effect of the repetition in the last section is to highlight the complete resolution and reversal of the situation. David’s prayer has been heard, his question of **how long?** has been answered (""in an instant!""), and the deep dismay that he experienced is now imparted to his enemies on whom Yahweh’s punishment rightfully falls.\n\n\n- The second section (verses 6–7) stands out in a number of ways, including figurative language, line structure, use of rare words, alliteration, delay of information, word repetition, and use of similar sounding words. The effect is to draw attention to this section of the poem, wherein David, on the brink of death, reaches to the heights of poetic/rhetorical technique in order to express the depths of his suffering in a last-ditch effort to persuade Yahweh to rescue him.\n\n- Yahweh’s name appears eight times throughout the psalm, but it is conspicuously absent from the second section (verses 6–7), which follows the Psalmist's statement that “in death, there is no remembrance of you” (verse 5a). \n\n In verses 6–7, it is as though David has descended into the world of the dead, the place where Yahweh is neither named or praised. It is a place of darkness (**night**) and associated with watery chaos (**tears/swim/melt**). In the last section (verses 8–10), David regains energy, confidence, and authority, and he proclaims Yahweh’s name three times, as though he has come back from the dead.\n\n- Almost every verse in this psalm displays parallelism. Verse 2 and the first line of verse 3 are a three-part parallel while the last line of verse 3 and the first line of verse 4 seem to be the only lines not in a parallelism construction. While all these phrases mean basically the same thing with the second emphasizing the meaning of the first by repeating the same idea with different words, Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, 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. (See: [[rc://*/ta/man/translate/figs-parallelism]].)\n\n### CCBYSA\n\nSignificant portions of the ULT, UST, and TNs for this psalm are derivative from [“Psalms, Layer by Layer”](https://psalms.cdbr.org/w/Welcome), [Psalm 6](https://psalms.cdbr.org/w/Psalm_6) by Cambridge Digital Bible Research, Katie Frost, Meaghan Smith, Nikki Mustin et al, used under [CC BY](https://creativecommons.org/licenses/by/4.0/)\n"
6:intro gpl3 0 # Psalm 6 General Notes\n\n## Outline:\n\n- Superscription\n- verses 1–5 Plea\n- verses 6–7 Death\n- verses 8–10 Answer\n\nThe Psalm divides neatly in half between verses 5 & 6 with 34 words in each. The first half divides in two parts, verses 1–2 & verses 4–5, which parallel each other in structure and content. \n\n## About the Psalm\n\n**Purpose:** to plead for mercy and healing\n\n**Content:** Yahweh have mercy and heal me, because I am near death, and no one can praise you in death.\n\n**Message:** Yahweh’s loyalty to David is stronger than sin and death ([Psalm 30:6](../30/06.md).)\n\n## Poetic Elements (See: [[rc://en/ta/man/translate/writing-poetry]]):\n\n- The first section (verses 1–3) and the last section (verses 8–10) are parallel. Not only are they the same length (3 verses, 6 lines), but they are also similar in content and sounds. Structurally, the first section and the last section stand in symmetrical relationship to one another. The parallels help to define the structure of the Psalm.\n- The effect of the repetition in the last section is to highlight the complete resolution and reversal of the situation. David’s prayer has been heard, his question of **how long?** has been answered (""in an instant!""), and the deep dismay that he experienced is now imparted to his enemies on whom Yahweh’s punishment rightfully falls.\n\n\n- The second section (verses 6–7) stands out in a number of ways, including figurative language, line structure, use of rare words, alliteration, delay of information, word repetition, and use of similar sounding words. The effect is to draw attention to this section of the poem, wherein David, on the brink of death, reaches to the heights of poetic/rhetorical technique in order to express the depths of his suffering in a last-ditch effort to persuade Yahweh to rescue him.\n\n- Yahweh’s name appears eight times throughout the psalm, but it is conspicuously absent from the second section (verses 6–7), which follows the Psalmist's statement that “in death, there is no remembrance of you” (verse 5a). \n\n In verses 6–7, it is as though David has descended into the world of the dead, the place where Yahweh is neither named or praised. It is a place of darkness (**night**) and associated with watery chaos (**tears/swim/melt**). In the last section (verses 8–10), David regains energy, confidence, and authority, and he proclaims Yahweh’s name three times, as though he has come back from the dead.\n\n- Almost every verse in this psalm displays parallelism. Verse 2 and the first line of verse 3 are a three-part parallel while the last line of verse 3 and the first line of verse 4 seem to be the only lines not in a parallelism construction. While all these phrases mean basically the same thing with the second emphasizing the meaning of the first by repeating the same idea with different words, Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, 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. (See: [[rc://*/ta/man/translate/figs-parallelism]].)\n\n### CCBYSA\n\nSignificant portions of the ULT, UST, and TNs for this psalm are derivative from [“Psalms, Layer by Layer”](https://psalms.cdbr.org/w/Welcome), [Psalm 6](https://psalms.cdbr.org/w/Psalm_6) by Cambridge Digital Bible Research, Katie Frost, Meaghan Smith, Nikki Mustin et al, used under [CC BY](https://creativecommons.org/licenses/by/4.0/)\n"
6:front p2j3 rc://*/ta/man/translate/translate-unknown עַֽל־הַ⁠שְּׁמִינִ֗ית 1 The meaning of the word translated as **eighth** is unknown. It may refer to (1) a style of music, (2) a style of instrument. Alternate translation: “set to the Sheminith style”
6:1 xhs5 rc://*/ta/man/translate/figs-parallelism אַל־בְּ⁠אַפְּ⁠ךָ֥ תוֹכִיחֵ֑⁠נִי וְֽ⁠אַל־בַּ⁠חֲמָתְ⁠ךָ֥ תְיַסְּרֵֽ⁠נִי 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. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, 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: “do not rebuke or discipline me when you are angry”
6:1 klpg rc://*/ta/man/translate/figs-metonymy בְּ⁠אַפְּ⁠ךָ֥ 1 Here, the **nose** represents anger. If you have a body part in your culture that is associated with being angry you could use that here. Alternate translation: “in your anger”
@ -231,7 +231,7 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio
8:6 xti1 rc://*/ta/man/translate/figs-explicit בְּ⁠מַעֲשֵׂ֣י יָדֶ֑י⁠ךָ 1 Here, **works of your hands** represent what Yahweh has created. Alternate translation: “the things that you made”
8:6 py2w rc://*/ta/man/translate/figs-metaphor כֹּ֝ל שַׁ֣תָּה תַֽחַת־רַגְלָֽי⁠ו 1 Having authority to rule others or control things is spoken of as having them **under** one’s **feet**. This means Yahweh gave people authority over all that he created. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you have given him authority over all things”
8:9 y339 0 This verse is exactly the same as the first half of [verse 1](../08/01.md). See how you translated there.
9:intro zq96 0 # Psalm 9 General Notes\n\n## Psalms 9–10 as One Psalm\n\nThis psalm has a superscription but Psalm 10 does not. This fact and the acrostic nature of the two psalms (lines start with consecutive letters of the alphabet) has lead many scholars to believe these two psalms may have originally been written as one psalm. The analysis of the structure of these psalms presented here will assume that. It is recommended that you follow the versification and chapter structure of other Bibles you are familiar with.\n\n## Outline:\nThe outlines for psalms 9 and 10 are combined here and in the introduction to psalm 10 because they were probably originally one psalm. Your translation will probably be best if you translate them together.\n\n- Superscription\n- verses 1–10 Praise of the King\n - verses 1–4 Praise the righteous God, for he terrifies the wicked.\n - verses 5–6 Yahweh destroyed the wicked.\n - verses 7–10 Yahweh sits enthroned to do justice for the afflicted\n- verses 11–20 Petition the King\n - verses 11–14 He did not ignore the afflicted.\n - verses 15–16 He ensnared the wicked!\n - verses 17–20 The wicked will come to nothing.\nPsalm 10:\n- verses 1–11 Persecution of the Poor\n - verses 1–6 God stands far off; the wicked say, I will not be shaken. (check ULT 10:6)\n - verses 7–11 The wicked sit in ambush and say, God has been ignoring (check ULT 10:11)\n- verses 12–18 Proclamation of the King\n - verses 12–14 God *does* see. Rise up, Yahweh. (check ult 10:12)\n - verses 15–18 Yahweh is King forever. The afflicted will never fear again.\n\n## About the Psalm\n\n**Purpose:** To petition the divine king to the aid of the oppressed.\n\n**Content:** Rise up, Yahweh! You've avenged the oppressed in the past but You are now standing at a distance.\n\n**Message:** Yahweh has established his throne for justice (9:7b).\n\n\n## Poetic Elements (See: [[rc://en/ta/man/translate/writing-poetry]]):\n\n\n\n### CCBYSA\n\nPortions of the ULT, UST, and TNs for this psalm are derivative from [“Psalms, Layer by Layer”](https://psalms.cdbr.org/w/Welcome), [Psalm 9](https://psalms.cdbr.org/w/Psalm_9) by Cambridge Digital Bible Research, Katie Frost, Meaghan Smith, Nikki Mustin et al, used under [CC BY](https://creativecommons.org/licenses/by/4.0/) \n\nSee their [overview video](https://www.youtube.com/watch?v=VRQZ1eytMJ8) and [top three exegetical issues in Psalm 9 video](https://www.youtube.com/watch?v=MvT6YH3bkuI) and their [top three poetic features of Psalms 9-10 video](https://www.youtube.com/watch?v=moXvQUAMudo) on YouTube.\n\n\n[exegetical 9](https://www.youtube.com/watch?v=MvT6YH3bkuI)\n[exegetical 10](https://www.youtube.com/watch?v=W4w8G32hfyI)\n[poetic](https://www.youtube.com/watch?v=moXvQUAMudo)
9:intro zq96 0 # Psalm 9 General Notes\n\n## Psalms 9–10 as One Psalm\n\nThis psalm has a superscription but Psalm 10 does not. This fact and the acrostic nature of the two psalms (lines start with consecutive letters of the alphabet) has lead many scholars to believe these two psalms may have originally been written as one psalm. The analysis of the structure of these psalms presented here will assume that. It is recommended that you follow the versification and chapter structure of other Bibles you are familiar with.\n\n## Outline:\nThe outlines for psalms 9 and 10 are combined here and in the introduction to psalm 10 because they were probably originally one psalm. Your translation will probably be best if you translate them together.\n\n- Superscription\n- verses 1–10 Praise of the King\n - verses 1–4 Praise the righteous God, for he terrifies the wicked.\n - verses 5–6 Yahweh destroyed the wicked.\n - verses 7–10 Yahweh sits enthroned to do justice for the afflicted\n- verses 11–20 Petition the King\n - verses 11–14 He did not ignore the afflicted.\n - verses 15–16 He ensnared the wicked!\n - verses 17–20 The wicked will come to nothing.\nPsalm 10:\n- verses 1–11 Persecution of the Poor\n - verses 1–6 God stands far off; the wicked say, I will not be shaken. (check ULT 10:6)\n - verses 7–11 The wicked sit in ambush and say, God has been ignoring (check ULT 10:11)\n- verses 12–18 Proclamation of the King\n - verses 12–14 God *does* see. Rise up, Yahweh. (check ult 10:12)\n - verses 15–18 Yahweh is King forever. The afflicted will never fear again.\n\n## About the Psalm\n\n**Purpose:** To petition the divine king to the aid of the oppressed.\n\n**Content:** Rise up, Yahweh! You've avenged the oppressed in the past but You are now standing at a distance.\n\n**Message:** Yahweh has established his throne for justice (9:7b).\n\n\n## Poetic Elements (See: [[rc://*/ta/man/translate/writing-poetry]]):\r\n\n\r\n\n#### Order and chaos\r\n\nThe first letter of many of the lines of these two psalms follows an acrostic (alphabetic) pattern. In some places, however, this orderly pattern is interrupted. The places where it is interrupted are places where the wicked are mentioned or acting. It is as if the presence of the wicked disrupts the orderliness over even the poetry, but it is restored and kept by Yahweh. If your language has a poetic style which can indicate order and chaos, you may wish to translate:\r\n\n- 9:1–4 in an orderly style\r\n- 9:5–6 in a slightly chaotic style\r\n- 9:7–15 in an orderly style\r\n- 9:16–17 in a slightly chaotic style\r\n- 9:18 in neither\r\n- 9:19–20 in an orderly style\r\n- 10:1 in an orderly style\r\n- 10:2–11 in a very chaotic style\r\n- 10:12–18 in an orderly style\r\n\r\n#### The fortress and the pit\r\n\r\nThere are two chiasms in psalm 9. In the first half, Yahweh is compared to a fortress (verse 9) and, poetically, his judgment forms a barrier between the enemies and the psalmist and the oppressed.\r\n\r\n- A 9:1–2 people trust Yahweh\r\n - B 9:3-4 Yahweh is a judge\r\n - C 9:5–6 The enemy\r\n - B 9:7-8 Yahweh is a king and judge\r\n- A 9:9–10 people trust Yahweh\r\n\r\nIn the second half, people’s prayers poetically encircle the wicked, causing them to fall into their own pit.\r\n- A 9:11–14 people pray to Yahweh for help (especially verse 13) \r\n - B 9:15-18 the wicked are destroyed by their own pit\r\n- A 9:19-20 people pray to Yahweh for help\r\n\r\nAs you translate this psalm, you will probably have a structure that matches this which may or may not be meaningful in your language. You could also consider if there is a way to poetically “surround” the wicked with Yahweh as judge and the prayers of his people in the two sections.\r\n\r\n\r\n### Adjectives used as generic nouns:\r\n- The adjectives **wicked, afflicted, innocent,** and **oppressed** are nominal adjectives used as generic nouns in these psalms. See [[rc://*/ta/man/translate/figs-nominaladj]] and [[rc://*/ta/man/translate/figs-genericnoun]].### CCBYSA\n\nPortions of the ULT, UST, and TNs for this psalm are derivative from [“Psalms, Layer by Layer”](https://psalms.cdbr.org/w/Welcome), [Psalm 9](https://psalms.cdbr.org/w/Psalm_9) by Cambridge Digital Bible Research, Katie Frost, Meaghan Smith, Nikki Mustin et al, used under [CC BY](https://creativecommons.org/licenses/by/4.0/) \n\nSee their [overview video](https://www.youtube.com/watch?v=VRQZ1eytMJ8) and [top three exegetical issues in Psalm 9 video](https://www.youtube.com/watch?v=MvT6YH3bkuI) and their [top three poetic features of Psalms 9-10 video](https://www.youtube.com/watch?v=moXvQUAMudo) on YouTube.\n\n\n[exegetical 9](https://www.youtube.com/watch?v=MvT6YH3bkuI)\n[exegetical 10](https://www.youtube.com/watch?v=W4w8G32hfyI)\n[poetic](https://www.youtube.com/watch?v=moXvQUAMudo)
9:front w9iy For the chief musician 1 Alternate translation: “This is for the director of music to use in worship”
9:front nqw5 set to Muth Labben 1 This may refer to a style of music.
9:1 lr4k rc://*/ta/man/translate/figs-synecdoche בְּ⁠כָל־לִבִּ֑⁠י 1 Here, the **heart** represents the whole person. If another body part represents this in your culture you could use it or state the meaning clearly. Alternate translation: “with all my being” or “with my whole person”
@ -298,46 +298,56 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio
9:19 xin9 rc://*/ta/man/translate/figs-activepassive יִשָּׁפְט֥וּ ג֝וֹיִ֗ם עַל־פָּנֶֽי⁠ךָ 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: “judge the nations in your presence” or “take the nations into your presence and punish them”
9:20 hsuv rc://*/ta/man/translate/figs-metaphor שִׁ֘יתָ֤⁠ה יְהוָ֨ה ׀ מוֹרָ֗ה לָ֫⁠הֶ֥ם 1 Here, **terror** is spoken of as something that could be **put** to the wicked, meaning to cause them to feel **terror.** If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Make them be terrified Yahweh!” or “Terrify them Yahweh!”
9:20 zejg rc://*/ta/man/translate/figs-metaphor יֵדְע֥וּ גוֹיִ֑ם אֱנ֖וֹשׁ הֵ֣מָּה 1 Here the author is speaking of **nations** as if they were living **human**s. There are two points: 1) nations do not last forever, they pass away or are mortal like humans and 2) the leaders of nations are not gods, but humans who die. In both instances, they need to recognize that Yahweh is the supreme, never-ending power. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “May nations know they are temporary” or “May wicked human kings stop pretending to be eternal gods”
10:intro h366 0 # Psalm 10 General Notes\n\n## Psalms 9–10 as One Psalm\n\nThis psalm has a superscription but Psalm 10 does not. This fact and the acrostic nature of the two psalms (lines start with consecutive letters of the alphabet) has lead many scholars to believe these two psalms may have originally been written as one psalm. The analysis of the structure of these psalms presented here will assume that. It is recommended that you follow the versification and chapter structure of other Bibles you are familiar with.\n\n## Outline:\nThe outlines for psalms 9 and 10 are combined here and in the introduction to psalm 10 because they were probably originally one psalm. Your translation will probably be best if you translate them together.\n\n- Superscription\n- verses 1–10 Praise of the King\n - verses 1–4 Praise the righteous God, for he terrifies the wicked.\n - verses 5–6 Yahweh destroyed the wicked.\n - verses 7–10 Yahweh sits enthroned to do justice for the afflicted\n- verses 11–20 Petition the King\n - verses 11–14 He did not ignore the afflicted.\n - verses 15–16 He ensnared the wicked!\n - verses 17–20 The wicked will come to nothing.\n\n**Psalm 10:**\n- verses 1–11 Persecution of the Poor\n - verses 1–6 God stands far off; the wicked say, I will not be shaken. (check ULT 10:6)\n - verses 7–11 The wicked sit in ambush and say, God has been ignoring (check ULT 10:11)\n- verses 12–18 Proclamation of the King\n - verses 12–14 God *does* see. Rise up, Yahweh. (check ult 10:12)\n - verses 15–18 Yahweh is King forever. The afflicted will never fear again.\n\n## About the Psalm\n\n**Purpose:** To petition the divine king to the aid of the oppressed.\n\n**Content:** Rise up, Yahweh! You’ve avenged the oppressed in the past but You are now standing at a distance.\n\n**Message:** Yahweh has established his throne for justice (9:7b).\n\n\n## Poetic Elements (See: [[rc://en/ta/man/translate/writing-poetry]]):\n\n\n### CCBYSA\n\nPortions of the ULT, UST, and TNs for this psalm are derivative from [“Psalms, Layer by Layer”](https://psalms.cdbr.org/w/Welcome), [Psalm 10](https://psalms.cdbr.org/w/Psalm_10) by Cambridge Digital Bible Research, Katie Frost, Meaghan Smith, Nikki Mustin et al, used under [CC BY](https://creativecommons.org/licenses/by/4.0/) \n\nSee their [overview video](https://www.youtube.com/watch?v=VRQZ1eytMJ8) and [top three exegetical issues in Psalm 10 video](https://www.youtube.com/watch?v=W4w8G32hfyI) and their [top three poetic features of Psalms 9-10 video](https://www.youtube.com/watch?v=moXvQUAMudo) on YouTube.
10:intro h366 0 # Psalm 10 General Notes\n\n## Psalms 9–10 as One Psalm\n\nPsalm 9 has a superscription but Psalm 10 does not. This fact and the acrostic nature of the two psalms (lines start with consecutive letters of the alphabet) has lead many scholars to believe these two psalms may have originally been written as one psalm. The analysis of the structure of these psalms presented here will assume that. It is recommended that you follow the versification and chapter structure of other Bibles you are familiar with.\n\n## Outline:\nThe outlines for psalms 9 and 10 are combined here and in the introduction to psalm 9 because they were probably originally one psalm. Your translation will probably be best if you translate them together.\n\n- Superscription\n- verses 1–10 Praise of the King\n - verses 1–4 Praise the righteous God, for he terrifies the wicked.\n - verses 5–6 Yahweh destroyed the wicked.\n - verses 7–10 Yahweh sits enthroned to do justice for the afflicted\n- verses 11–20 Petition the King\n - verses 11–14 He did not ignore the afflicted.\n - verses 15–16 He ensnared the wicked!\n - verses 17–20 The wicked will come to nothing.\n\n**Psalm 10:**\n- verses 1–11 Persecution of the Poor\n - verses 1–6 God stands far off; the wicked say, I will not be shaken. (check ULT 10:6)\n - verses 7–11 The wicked sit in ambush and say, God has been ignoring (check ULT 10:11)\n- verses 12–18 Proclamation of the King\n - verses 12–14 God *does* see. Rise up, Yahweh. (check ult 10:12)\n - verses 15–18 Yahweh is King forever. The afflicted will never fear again.\n\n## About the Psalm\n\n**Purpose:** To petition the divine king to the aid of the oppressed.\n\n**Content:** Rise up, Yahweh! You’ve avenged the oppressed in the past but You are now standing at a distance.\n\n**Message:** Yahweh has established his throne for justice (9:7b).\n\n\n## Poetic Elements (See: [[rc://*/ta/man/translate/writing-poetry]]):\n\n#### Order and chaos\nThe first letter of many of the lines of these two psalms follows an acrostic (alphabetic) pattern. In some places, however, this orderly pattern is interrupted. The places where it is interrupted are places where the wicked are mentioned or acting. It is as if the presence of the wicked disrupts the orderliness over even the poetry, but it is restored and kept by Yahweh. If your language has a poetic style which can indicate order and chaos, you may wish to translate:\n- 9:1–4 in an orderly style\n- 9:5–6 in a slightly chaotic style\n- 9:7–15 in an orderly style\n- 9:16–17 in a slightly chaotic style\n- 9:18 in neither\n- 9:19–20 in an orderly style\n- 10:1 in an orderly style\n- 10:2–11 in a very chaotic style\n- 10:12–18 in an orderly style\n\n#### The fortress and the pit\n\nThere are two chiasms in psalm 9. In the first half, Yahweh is compared to a fortress (verse 9) and, poetically, his judgment forms a barrier between the enemies and the psalmist and the oppressed.\n\n- A 9:1–2 people trust Yahweh\n - B 9:3-4 Yahweh is a judge\n - C 9:5–6 The enemy\n - B 9:7-8 Yahweh is a king and judge\n- A 9:9–10 people trust Yahweh\n\nIn the second half, people’s prayers poetically encircle the wicked, causing them to fall into their own pit.\n- A 9:11–14 people pray to Yahweh for help (especially verse 13) \n - B 9:15-18 the wicked are destroyed by their own pit\n- A 9:19-20 people pray to Yahweh for help\n\nAs you translate this psalm, you will probably have a structure that matches this which may or may not be meaningful in your language. You could also consider if there is a way to poetically “surround” the wicked with Yahweh as judge and the prayers of his people in the two sections.\n\n\n### Adjectives used as generic nouns:\n- The adjectives **wicked, afflicted, innocent,** and **oppressed** are nominal adjectives used as generic nouns in these psalms. See [[rc://*/ta/man/translate/figs-nominaladj]] and [[rc://*/ta/man/translate/figs-genericnoun]].\n\n### CCBYSA\n\nPortions of the ULT, UST, and TNs for this psalm are derivative from [“Psalms, Layer by Layer”](https://psalms.cdbr.org/w/Welcome), [Psalm 10](https://psalms.cdbr.org/w/Psalm_10) by Cambridge Digital Bible Research, Katie Frost, Meaghan Smith, Nikki Mustin et al, used under [CC BY](https://creativecommons.org/licenses/by/4.0/) \n\nSee their [overview video](https://www.youtube.com/watch?v=VRQZ1eytMJ8) and [top three exegetical issues in Psalm 10 video](https://www.youtube.com/watch?v=W4w8G32hfyI) and their [top three poetic features of Psalms 9-10 video](https://www.youtube.com/watch?v=moXvQUAMudo) on YouTube.
10:1 l729 rc://*/ta/man/translate/figs-rquestion לָ⁠מָ֣ה יְ֭הוָה תַּעֲמֹ֣ד בְּ⁠רָח֑וֹק תַּ֝עְלִ֗ים לְ⁠עִתּ֥וֹת בַּצָּרָֽה 1 The speaker is using the question form to express his distress that Yahweh has not helped him. 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: “Yahweh, it seems as though you are far away from me and you hide from me whenever I am in trouble.”
10:2 ml6r schemes 1 evil plans
10:3 hd9r rc://*/ta/man/translate/figs-genericnoun the wicked person 1 This refers to wicked people in general. Alternate translation: “wicked people”
10:3 lk5v rc://*/ta/man/translate/figs-abstractnouns his deepest desires 1 The noun “desires” can be expressed with the verb “want. “Alternate translation: “the things that he wants very much to do”
10:3 bcd9 the greedy 1 Alternate translation: “greedy people”
10:4 nkz2 rc://*/ta/man/translate/figs-genericnoun The wicked man 1 This refers here to wicked people in general. Alternate translation: “the wicked person”
10:4 es9w rc://*/ta/man/translate/figs-metaphor has a raised face 1 A raised face represents pride or arrogance. Alternate translation: “has an arrogant attitude” or “is proud”
10:4 je9x rc://*/ta/man/translate/figs-metaphor he does not seek God 1 Here, seeking **God** could mean: (1) asking God for help or (2) thinking about God and obeying him. Alternate translation: “he does not ask God for help” or “he does not think about God”
10:5 h3lz He is secure at all times 1 “He is safe at all times.” He is not really safe, but he thinks that he is.
10:5 ee2m rc://*/ta/man/translate/figs-metaphor your righteous decrees are too high for him 1 Something that is hard to understand is spoken of as if it were too high to reach. Alternate translation: “he cannot understand your righteous decrees”
10:5 bbt7 rc://*/ta/man/translate/translate-symaction he snorts at all his enemies 1 People snort at their enemies when they think that their enemies are weak and worthless. Alternate translation: “he thinks that all his enemies are weak and worthless” or “he sneers at all his enemies”
10:5 dxb3 he snorts 1 This means that he blows air out noisily through his nose.
10:6 j7qk He says 1 Alternate translation: “The wicked man says”
10:6 xus1 throughout all generations 1 This probably simply means “forever.”
10:6 y26y rc://*/ta/man/translate/figs-metaphor I will not meet adversity 1 Experiencing adversity is spoken of as meeting it. Alternate translation: “I will not have any troubles”
10:7 d42j rc://*/ta/man/translate/figs-metonymy His mouth is full of curses and lies and oppression 1 What people say is spoken of as being in their mouth. Alternate translation: “He always curses people, tells lies, and threatens to harm people”
10:7 xj9b rc://*/ta/man/translate/figs-metonymy under his tongue are mischief and evil 1 Here the tongue represents speaking. Alternate translation: or “what he says injures and destroys people” or “he speaks words that threaten and hurt people”
10:8 x2zt He waits in ambush 1 The word “he” refers to the wicked man.
10:8 urg9 rc://*/ta/man/translate/figs-synecdoche his eyes look for some helpless victim 1 The eyes represent him. Alternate translation: “he looks for some helpless victim”
10:9 sd5u rc://*/ta/man/translate/figs-simile He lurks in secret like a lion in the thicket 1 This speaks of the wicked person as if he were a lion. Alternate translation: “He hides while he waits for the weak to walk near him, the same way a lion quietly waits in the bush for the animal it wants to attack”
10:9 jkf7 lurks 1 This means to hide or wait with intent to harm or kill.
10:9 ug79 he lies in wait 1 Alternate translation: “lies down waiting” or “he hides and waits”
10:9 g5jl rc://*/ta/man/translate/figs-metaphor He catches the oppressed when he pulls in his net 1 The writer speaks of the wicked person catching people as if he were a hunter using a net to catch animals. Alternate translation: “He catches the oppressed like a hunter that catches an animal in a net and drags it away”
10:10 bcg4 rc://*/ta/man/translate/figs-metaphor they fall into his strong nets 1 The writer continues to speak of the wicked person catching people as if he were a hunter, his plans were nets, and the people were animals that fall into his net. Alternate translation: “his victims are caught by his plans like animals that fall into a hunter’s strong nets”
10:11 y4zx rc://*/ta/man/translate/figs-genericnoun He says 1 The word “He” refers to the wicked person, and to wicked people in general.
10:11 ty8w rc://*/ta/man/translate/figs-metaphor God has forgotten 1 Refusing to pay attention to what people do is spoken of as forgetting. Alternate translation: “God does not pay attention” or “God does not care about what I do”
10:11 vdi5 rc://*/ta/man/translate/figs-metaphor he covers his face 1 Refusing to pay attention to what someone does is spoken of as covering one’s face. Alternate translation: “God refuses to see what is happening”
10:11 xd2r rc://*/ta/man/translate/figs-metaphor he will not bother to look 1 Paying attention to what someone does is spoken of as looking at it. Alternate translation: “he will not bother to pay attention” or “he will not care”
10:12 l9k2 rc://*/ta/man/translate/figs-metaphor Arise 1 Starting to do something is spoken of as getting up. Alternate translation: “Do something”
10:12 k3kx rc://*/ta/man/translate/figs-metonymy Lift up your hand 1 Here lifting the hand to hit someone represents punishing him. Alternate translation: “Hit him hard” or “Punish the wicked person”
10:13 w9gj rc://*/ta/man/translate/figs-rquestion Why does the wicked man reject God and say & “You will not hold me accountable”? 1 The speaker uses this question to show that he is very sad that wicked people do these things. Alternate translation: “Wicked people are always rejecting God and saying … ‘You will not hold me accountable.’”
10:13 tfq6 rc://*/ta/man/translate/figs-metonymy You will not hold me accountable 1 “You will not require me to tell you why I do what I do.” Holding someone accountable here represents punishing him. Alternate translation: “You will not punish me”
10:15 v9ju rc://*/ta/man/translate/figs-metonymy Break the arm of the wicked and evil man 1 Here “arm” represents power. Alternate translation: “Destroy the power of the wicked and evil man” or “Make the wicked and evil man weak”
10:15 z4yy rc://*/ta/man/translate/figs-doublet wicked and evil 1 These words have the same meaning. You can use one word to express both concepts.
10:15 m5mv rc://*/ta/man/translate/figs-metonymy Make him account for his evil deeds 1 Making someone account for his evil deeds represents punishing him. Alternate translation: “Punish him for the evil things he has done”
10:16 zc2f rc://*/ta/man/translate/figs-activepassive the nations are driven out of his land 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. “Yahweh forces the people of other nations to leave his land”
10:17 d6nx rc://*/ta/man/translate/figs-explicit you have heard the needs of the oppressed 1 It is implied that the oppressed people cried out to God. Alternate translation: “when oppressed people cried out to you, you listened to them tell you what they need”
10:17 yqz9 rc://*/ta/man/translate/figs-metonymy you strengthen their heart 1 A strong heart represents courage, and making people’s hearts strong represents encouraging them. Alternate translation: “you encourage them” or “you make them confident”
10:18 w3s1 no man & will cause terror again 1 Alternate translation: “no one … will cause people to be afraid again”
10:1 krgu rc://*/ta/man/translate/figs-abstractnouns לְ⁠עִתּ֥וֹת בַּצָּרָֽה 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: “when we are troubled”
10:2 mwm3 rc://*/ta/man/translate/figs-abstractnouns בְּ⁠גַאֲוַ֣ת 1 If your language does not use an abstract noun for the idea of **arrogance**, you could express the same idea in another way. Alternate translation: “Arrogantly”
10:2 ml6r rc://*/ta/man/translate/writing-pronouns יִתָּפְשׂ֓וּ ׀ בִּ⁠מְזִמּ֖וֹת ז֣וּ חָשָֽׁבוּ 1 It is not clear who **they** are. Options include 1) that **they** is the wicked in both cases. In that case this would either be a prediction or wish. This would fit with what is said in [9:15–16](../09/15.md). Alternate translation: “the wicked are caught by the schemes that they themselves have planned” or “may the wicked be caught by the schemes that they themselves have planned” 2) the first **they** is the **oppressed** and the second is the **wicked**. This would fit with the very negative outlook of 10:1–11. Alternate translation: “the oppressed are caught by the schemes that the wicked have planned” You may wish to follow the choice that translations you are familiar with have made.
10:2 frng rc://*/ta/man/translate/figs-abstractnouns יִתָּפְשׂ֓וּ ׀ בִּ⁠מְזִמּ֖וֹת ז֣וּ חָשָֽׁבוּ 1 If your language does not use an abstract noun for the idea of **schemes**, you could express the same idea in another way. Alternate translation: “they are caught in the traps they have planned” or “they are caught in their own scheming”
10:3 yep8 כִּֽי 1 Alternate translation: “For”
10:3 lk5v rc://*/ta/man/translate/figs-abstractnouns תַּאֲוַ֣ת נַפְשׁ֑⁠וֹ 1 If your language does not use an abstract noun for the idea of **desires**, you could express the same idea in another way. Alternate translation: “what his soul longs to do”
10:3 wf55 וּ⁠בֹצֵ֥עַ בֵּ֝רֵ֗ךְ נִ֘אֵ֥ץ ׀ יְהוָֽה 1 It is difficult to discern who is the subject and object of both verbs in the second half of this verse. Additionally, some believe that **blesses** is an euphemism for “curses” here. The ULT seeks to offer a reasonable translation where **the wicked** is the subject throughout (occurrences of **he** in the ULT refer to **the wicked**). You may wish to follow the rendering of a translation in your region that you are familiar with. Alternate translation: “and the robber curses and disrespects Yahweh” or “and he blesses the robber who Yahweh despises”
10:3 bcd9 וּ⁠בֹצֵ֥עַ 1 Alternate translation: “the greedy”
10:3 ufz8 נִ֘אֵ֥ץ 1 Alternate translation: “he spurns” or “he rejects”
10:4 es9w rc://*/ta/man/translate/figs-idiom כְּ⁠גֹ֣בַהּ אַ֭פּ⁠וֹ 1 Here, **the haughtiness of his nose** is an idiom that means pride or arrogance. If this phrase does not have that meaning in your language, use an idiom from your language that does have that meaning or state the meaning plainly. Alternate translation: “his arrogant attitude” or “his pride”
10:4 je9x rc://*/ta/man/translate/figs-ellipsis בַּל־יִדְרֹ֑שׁ 1 The author is leaving out some of the words that in many languages a sentence would need in order to be complete. It is unclear *who* does not seek *what* here. It could be that 1) the wicked **seeks not** God. They do not fear him or obey him. 2) the wicked thinks that God does not seek them out, or notice them, to punish them. Alternate translation: “thinks God seeks not” You could supply these words if it would be clearer in your language. \n
10:4 z5jp אֵ֥ין אֱ֝לֹהִ֗ים כָּל־מְזִמּוֹתָֽי⁠ו 1 Alternate translation: “God is not in all his thoughts”
10:5 h3lz rc://*/ta/man/translate/figs-metaphor יָ֘חִ֤ילוּ דְרָכָ֨יו 1 Here a person’s lifestyle is spoken of as if it was **ways**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “What he does endures”
10:5 ee2m rc://*/ta/man/translate/figs-metaphor מָר֣וֹם מִ֭שְׁפָּטֶי⁠ךָ מִ⁠נֶּגְדּ֑⁠וֹ 1 Yahweh’s judgements are compared to something high above the wicked like a bird or mountain top. This could mean 1) Yahweh’s judgements are far from his thinking, he ignores them. 2) he does not understand Yahweh’s judgements. Alternate translation: “your judgements are beyond his comprehension” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “He pays no attention to your judgements”
10:5 bbt7 rc://*/ta/man/translate/translate-symaction כָּל־צ֝וֹרְרָ֗י⁠ו יָפִ֥יחַ בָּ⁠הֶֽם 1 Here, **snorts** (blowing air loudly out of the nose) is a symbolic action that expresses contempt and mocking. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote. Alternate translation: “he shows that he thinks that all his enemies are weak and worthless” or “he sneers at all his enemies”
10:6 j7qk rc://*/ta/man/translate/figs-activepassive בַּל־אֶמּ֑וֹט 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: “Nothing can shake me”
10:6 xus1 rc://*/ta/man/translate/figs-hyperbole לְ⁠דֹ֥ר וָ֝⁠דֹ֗ר 1 **To generation and generation** is an extreme statement for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “at any possible time”
10:6 nlsm rc://*/ta/man/translate/figs-abstractnouns בְ⁠רָֽע 1 If your language does not use an abstract noun for the idea of **distress**, you could express the same idea in another way. Alternate translation: “be distressed”
10:7 d42j rc://*/ta/man/translate/figs-metonymy פִּ֣י⁠הוּ מָ֭לֵא 1 Here, **mouth** represents speaking. To say that the **mouth is full** means he is always speaking **curses, lies, and oppression**. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “He is constantly speaking” or “His speech is characterized by”
10:7 xj9b rc://*/ta/man/translate/figs-metonymy תַּ֥חַת לְ֝שׁוֹנ֗⁠וֹ 1 Here the **tongue** represents speaking. To say that these things are **under his tongue** means they are always ready to come out when he talks. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: or “what he says is always” or “his speech is characterized by”
10:7 tyc1 rc://*/ta/man/translate/figs-abstractnouns אָלָ֤ה פִּ֣י⁠הוּ מָ֭לֵא וּ⁠מִרְמ֣וֹת וָ⁠תֹ֑ךְ תַּ֥חַת לְ֝שׁוֹנ֗⁠וֹ עָמָ֥ל וָ⁠אָֽוֶן 1 If your language does not use abstract nouns for the ideas of **curses, lies, oppression, mischief** and **evil**, you could express the same ideas in other ways. Alternate translation: “Every word he speaks is harmful, false, or threatening; he always talks about mischievous plans for evil deeds”
10:8 x2zt rc://*/ta/man/translate/figs-abstractnouns נָקִ֑י 1 If your language does not use an abstract noun for the idea of **innocent**, you could express the same idea in another way. Alternate translation: “innocent person”
10:8 urg9 rc://*/ta/man/translate/figs-synecdoche עֵ֝ינָ֗י⁠ו לְֽ⁠חֵלְכָ֥ה יִצְפֹּֽנוּ 1 The **eyes** represent him. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “he stealthily watches for a helpless person”
10:9 sd5u rc://*/ta/man/translate/figs-simile כְּ⁠אַרְיֵ֬ה בְ⁠סֻכֹּ֗⁠ה 1 This is saying that the wicked are **like a lion** because they hide, lying it wait to ambush their prey like a lion does. If it would be helpful in your language, you could state that explicitly. Alternate translation: “like a lion ambushes its prey from cover”
10:9 jkf7 rc://*/ta/man/translate/figs-ellipsis יֶאֱרֹ֬ב בַּ⁠מִּסְתָּ֨ר ׀ כְּ⁠אַרְיֵ֬ה בְ⁠סֻכֹּ֗⁠ה יֶ֭אֱרֹב לַ⁠חֲט֣וֹף עָנִ֑י 1 In order to follow the original and highlight the parallelism with the previous verse, the ULT leaves out some of the words that in many languages a sentence would need in order to be complete. In English **ambushes** requires an object. You could supply these words or modify the sentence structure if it would be clearer in your language. Alternate translation: “He ambushes the afflicted in secret like a lion in cover; he ambushes them to seize them” or “He waits secretly in ambush like a lion in cover; he waits to ambush and seize the afflicted” or “He lies in wait in secret like a lion in cover; he lies in wait to seize the afflicted”
10:9 g5jl rc://*/ta/man/translate/figs-metaphor יַחְטֹ֥ף עָ֝נִ֗י בְּ⁠מָשְׁכ֥⁠וֹ בְ⁠רִשְׁתּֽ⁠וֹ 1 The writer speaks of the wicked person catching people as if he were a hunter using a **net** to catch animals. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “He seizes the afflicted like a hunter that catches an animal in a net and drags it away”
10:10 bcg4 rc://*/ta/man/translate/figs-abstractnouns וְ⁠נָפַ֥ל בַּ֝⁠עֲצוּמָ֗י⁠ו חלכאים 1 If your language does not use an abstract noun for the idea of **power**, you could express the same idea in another way. Alternate translation: “and unfortunate people fall because he is powerful”
10:11 y4zx rc://*/ta/man/translate/figs-metonymy אָמַ֣ר בְּ֭⁠לִבּ⁠וֹ 1 Here, saying **in his heart** means that he thinks or believes something without necessarily speaking it out loud. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “He thinks to himself” or “He believes deep down”
10:11 wf99 rc://*/ta/man/translate/figs-ellipsis שָׁ֣כַֽח אֵ֑ל הִסְתִּ֥יר פָּ֝נָ֗י⁠ו בַּל־רָאָ֥ה לָ⁠נֶֽצַח 1 The object of these sentences is unspoken. if it would be helpful in your language you could supply one. Alternate translation: “God has forgotten my deeds; he has hidden his face from my deeds, to perpetuity he sees my deeds not.”
10:11 ty8w rc://*/ta/man/translate/figs-idiom שָׁ֣כַֽח אֵ֑ל 1 Here, **God has forgotten** is an idiom that means that God is not paying attention or does not care about what is happening. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have that meaning or state the meaning plainly. Alternate translation: “God will not make me pay” or “God does not notice”
10:11 vdi5 rc://*/ta/man/translate/figs-idiom הִסְתִּ֥יר פָּ֝נָ֗י⁠ו 1 Here, **he has hidden his face** is an idiom that means that God is deliberately ignoring or not paying attention to what is happening. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have that meaning or state the meaning plainly. Alternate translation: “he averts his eyes” or “he does not care”
10:11 xd2r rc://*/ta/man/translate/figs-hyperbole בַּל־רָאָ֥ה לָ⁠נֶֽצַח 1 This is an exaggeration to emphasize the wicked person's belief that God will never intervene or punish him. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “what I do is completely invisible to him”\n
10:12 l9k2 rc://*/ta/man/translate/figs-metaphor קוּמָ֤⁠ה 1 **Arise** represents doing something or taking action. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “Take action”
10:12 k3kx rc://*/ta/man/translate/figs-metonymy נְשָׂ֣א יָדֶ֑⁠ךָ 1 Here the **hand** represents God’s power. To **lift up** the hand means to use it. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “use your power”
10:13 w9gj rc://*/ta/man/translate/figs-rquestion אָמַ֥ר בְּ֝⁠לִבּ֗⁠וֹ לֹ֣א תִּדְרֹֽשׁ 1 Here, saying **in his heart** means that he thinks or believes something without necessarily speaking it out loud. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “He thinks to himself” or “He believes deep down”
10:13 tfq6 rc://*/ta/man/translate/figs-ellipsis לֹ֣א תִּדְרֹֽשׁ 1 The author 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 if it would be clearer in your language. It is more clear here than in [verse 3](../10/03.md) who is seeking what. The wicked thinks that God does not seek them out, or notice them, to punish them. Alternate translation: “You will not punish me”
10:14 x99e rc://*/ta/man/translate/grammar-connect-logic-contrast רָאִ֡תָה 1 There is a strong contrast between what the wicked think in the previous verse and what the author declares to be the truth in this verse. You should mark this contrast in a way that is natural in your language. Alternate translation: “But you do seek, and you have seen” or “However you really do see”
10:14 je96 rc://*/ta/man/translate/figs-abstractnouns עָ֘מָ֤ל וָ⁠כַ֨עַס 1 If your language does not use abstract nouns for the ideas of **mischief** and **vexation**, you could express the same ideas in other ways. Alternate translation: “the mischievous and vexing things they do”
10:14 xwhz rc://*/ta/man/translate/figs-metonymy לָ⁠תֵ֪ת בְּ⁠יָ֫דֶ֥⁠ךָ 1 Here, **to take it in … hand** represents exercising power to take control of a situation. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “to powerfully intervene”
10:15 v9ju rc://*/ta/man/translate/figs-metonymy שְׁ֭בֹר זְר֣וֹעַ רָשָׁ֑ע וָ֝⁠רָ֗ע 1 Here **arm** represents power. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “Destroy the power of wicked and evil people” or “Make wicked and evil people weak”
10:15 z4yy rc://*/ta/man/translate/figs-doublet wicked and evil 1 The terms **wicked** and **evil** mean similar things. The author is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “very wicked” or “very evil”
10:15 m5mv rc://*/ta/man/translate/figs-personification תִּֽדְרוֹשׁ־רִשְׁע֥⁠וֹ בַל־תִּמְצָֽא 1 There is significant debate about who or what is **seek**ing and **find**ing. The interpretation suggested here is that the wicked and evil people’s arm (power for harm) is personified as looking to do the evil they have planned but is unable to because Yahweh has broken the arm (power). [For more information see the Psalms layer by layer exegetical discussion.](https://psalms.cdbr.org/w/The_Division_of_Psalm_10:15) If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “May the wicked, evil person try to use his power for harm but discover you have destroyed it.” Another common interpretation is that Yahweh will seek out (hunt down, punish) the wicked, evil person’s wickedness until he can no longer find it (because it is eradicated). Alternate translation: “Hunt down his wickedness until no more can be found” You may wish to follow the interpretation of a translation commonly used in your region.\n
10:16 zc2f rc://*/ta/man/translate/figs-activepassive אָבְד֥וּ ג֝וֹיִ֗ם מֵֽ⁠אַרְצֽ⁠וֹ 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: “Yahweh forces foreigners to leave his land”
10:17 d6nx rc://*/ta/man/translate/figs-explicit תַּאֲוַ֬ת עֲנָוִ֣ים שָׁמַ֣עְתָּ 1 The implication is that the afflicted people expressed their desire for mercy to Yahweh. You could include this information if that would be helpful to your readers. Alternate translation: “When afflicted people told you their desire for mercy, you listened to them tell you what they need”
10:17 yqz9 rc://*/ta/man/translate/figs-metonymy תָּכִ֥ין לִ֝בָּ֗⁠ם 1 A strong **heart** represents courage, and **strengthen**ing people’s hearts represents encouraging them. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “you encourage them” or “you make them confident”
10:17 rhp4 rc://*/ta/man/translate/figs-personification תַּקְשִׁ֥יב אָזְנֶֽ⁠ךָ 1 Here, the author speaks of the **ear** as if it were a person who could attend (listen, or pay attention). If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “your ear hears” or “you listen carefully”
10:18 w3s1 rc://*/ta/man/translate/figs-explicit לִ⁠שְׁפֹּ֥ט 1 The implication is that Yahweh will judge in favor of the orphan and oppressed. You could include this information if that would be helpful to your readers. Alternate translation: “to administer justice for” or “to judge in favor of”
10:18 w76d rc://*/ta/man/translate/figs-ellipsis לַ⁠עֲרֹ֥ץ 1 The author 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 earlier in the sentence if it would be clearer in your language. Alternate translation: “terrify anyone” or “terrify the orphan and the oppressed”
11:intro zn9r 0 # Psalm 011 General Notes\n\n## Type of psalm\n\nPsalm 11 is a worship psalm. It tells how great God is and that God delivers the good people from the evil people. (See: [[rc://*/tw/dict/bible/other/deliverer]] and [[rc://*/tw/dict/bible/kt/good]] and [[rc://*/tw/dict/bible/kt/evil]])\n\n## Special concepts in this chapter\n\n### Justice\n\nThe wicked people try to destroy the good people but God knows everything that is being done and he saves the good people and destroys the evil people. (See: [[rc://*/tw/dict/bible/kt/justice]] and [[rc://*/tw/dict/bible/kt/save]])
11:1 t2nr rc://*/ta/man/translate/writing-poetry General Information: 1 # General Information:\n\nParallelism is common in Hebrew poetry. (See also: [[rc://*/ta/man/translate/figs-parallelism]])
11:1 ca3b For the chief musician 1 Alternate translation: “This is for the director of music to use in worship.”

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