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edits to psa 2-4 (#3158) 

Co-authored-by: deferredreward <deferredreward@noreply.door43.org>
Reviewed-on: https://git.door43.org/unfoldingWord/en_tn/pulls/3158
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@ -31,7 +31,7 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio
1:6 c4kq rc://*/ta/man/translate/grammar-connect-logic-result כִּֽי 1 **For** here introduces an explanation of the contrast throughout this psalm. If possible, use a connector here that can refer back to more than just the immediate context.
1:6 pyo9 rc://*/ta/man/translate/figs-idiom יוֹדֵ֣עַ 1 Here, **knows** refers to Yahweh’s intimate and active involvement in the life of the righteous. Alternate translation: “guards”
1:6 lb7w rc://*/ta/man/translate/figs-exmetaphor דֶּ֣רֶךְ צַדִּיקִ֑ים וְ⁠דֶ֖רֶךְ רְשָׁעִ֣ים תֹּאבֵֽד 1 Here, the author continues speaking of life as if it was a **way**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the lifestyle of the righteous, but the lifestyle of the wicked ones causes them to perish”
2:intro z14u 0 # Psalm 2 General Notes\n\n## Type of psalm\n\nPsalm 2 is usually considered a royal psalm because it is about the king. It was probably first sung when a new person became the king. While there are (from the perspective of the New Testament) clear references to Jesus, the Anointed (Messiah) Son of God (Yahweh), translators should avoid bringing this fuller understanding into the translation of this psalm, which was written almost 1,000 years before Christ.\n\n\n## Structure\n\n1. v. 1-3 Rebellion - Earthly kings plot rebellion\n2. v. 4-6 Response - The Heavenly King laughs\n3. v. 7-9 Decree - The King on Zion recounts Yahweh's covenant\n4. v. 10-12 Ultimatum - Earthly kings, “Serve Yahweh … Kiss the son!”\n(based on Psalms Layer by Layer released CCBYSA4.0)\n\n\n## Important figures of speech in this chapter\n\n### Parallelism\n\n\nAs in most psalms, parallelism is used throughout this psalm. Often the second line emphasizes the meaning of the first by repeating the same idea with different words. In many cases, differences between the lines serve to intensify the point being made. 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. (See: [[rc://*/ta/man/translate/figs-parallelism]])\n\n- In verse nine this comment may be helpful: “One of the most common techniques to achieve intensification in biblical parallelism is the use of the simile in the second clause.” - Robert G. Bratcher and William David Reyburn, A Translator’s Handbook on the Book of Psalms, UBS Handbook Series (New York: United Bible Societies, 1991), 30.
2:intro z14u 0 # Psalm 2 General Notes\n\n## Type of psalm\n\nPsalm 2 is usually considered a royal psalm because it is about the king. It was probably first sung when a new person became the king. While there are (from the perspective of the New Testament) clear references to Jesus, the Anointed (Messiah) Son of God (Yahweh), translators should avoid bringing this fuller understanding into the translation of this psalm, which was written around 1,000 years before Christ.\n\n\n## Structure\n\n1. v. 1-3 Rebellion - Earthly kings plot rebellion\n2. v. 4-6 Response - The Heavenly King laughs\n3. v. 7-9 Decree - The King on Zion recounts Yahweh's covenant\n4. v. 10-12 Ultimatum - Earthly kings, “Serve Yahweh … Kiss the son!”\n\n## Poetic Elements (See: [[rc://en/ta/man/translate/writing-poetry]]):\n\n- The place of reference moves between things being on earth (v2), in heaven (v4), on the mountain (often seen as a meeting place between heaven and earth (v6), and on earth again (v10).\n- The rebellious words in v3 are echoed by similar sounding but very contrastive (obedient) words in vv 10-12. \n- The word for son in v12 is highlighted by being Aramaic rather than Hebrew and having several occurrences of similar sounding consonant groups near it.\n\n## Figurative language:\n\n- Nations are personified.\n- Yahweh’s rule is pictured as physical bonds.\n- Power is figured as an iron rod.\n- Nations are figured as pottery.\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 2](https://psalms.cdbr.org/w/Psalm_2) by Cambridge Digital Bible Research, Katie Frost, Meaghan Smith, Nikki Mustin et al, used under [CC BY](https://creativecommons.org/licenses/by/4.0/)
2:1 e4gn rc://*/ta/man/translate/figs-rquestion לָ֭⁠מָּה רָגְשׁ֣וּ גוֹיִ֑ם וּ֝⁠לְאֻמִּ֗ים יֶהְגּוּ־רִֽיק 1 [Verses 4](../02/04.md) and following provide the proper understanding of the questions that make up this verse. They are not true questions, they are statements of mocking disbelief. 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: “Nations are in turmoil and peoples are complaining uselessly.”
2:1 hd4h rc://*/ta/man/translate/figs-metonymy גוֹיִ֑ם 1 Here, **nations** represents either the people of the nations or the leaders of the nations. If **nations** could not be understood to **conspire**, you could use an equivalent expression from your language or state the meaning plainly. However, it is best to not narrow the meaning to leaders yet, as the psalm will do that in the next verse. Alternate translation: “people from other nations”
2:1 xqez rc://*/ta/man/translate/figs-extrainfo 0 What the **nations** are conspiring and the **peoples** are plotting is not mentioned in this verse, but since it becomes clear from the next two verses, you do not need to explain its meaning further here.
@ -48,6 +48,7 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio
2:8 vjb5 rc://*/ta/man/translate/figs-abstractnouns נַחֲלָתֶ֑⁠ךָ וַ֝⁠אֲחֻזָּתְ⁠ךָ֗ 1 If your language does not use abstract nouns for the ideas of **inheritance** and **possession**, you could express the same idea in another way. Alternate translation: “for you to inherit and … shall you possess”
2:8 cv7i rc://*/ta/man/translate/figs-merism אַפְסֵי־אָֽרֶץ 1 Here, **the extremities of the earth** is referring to all of the world by naming its edges or limits. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the entire world”
2:9 at9u rc://*/ta/man/translate/figs-metaphor תְּ֭רֹעֵ⁠ם בְּ⁠שֵׁ֣בֶט בַּרְזֶ֑ל כִּ⁠כְלִ֖י יוֹצֵ֣ר תְּנַפְּצֵֽ⁠ם 1 Here, the king is speaking of his own power and anger as if it was an **iron rod** and of nations as if they were **jar**s **of a potter.** If it would be clearer in your language, you could state the meaning another way. Alternate translation: “Your power is like an iron rod, which will shatter the nations, which are like mere clay pots.”
2:9 c2xt rc://*/ta/man/translate/writing-poetry כִּ⁠כְלִ֖י יוֹצֵ֣ר תְּנַפְּצֵֽ⁠ם 1 Using a simile in the second clause is a way to intensify the statement in biblical poetry. Use a method in your language’s poetic forms to intensify the second clause if possible. Alternate translation: “more than that, you will smash them to pieces like a jar of a potter”
2:9 ggd3 rc://*/ta/man/translate/translate-unknown כִּ⁠כְלִ֖י יוֹצֵ֣ר 1 A **potter** is a person who makes clay pots and jars. These are fragile and can be broken easily. If your readers would not be familiar with this, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “like a clay jar”
2:10 j2nx rc://*/ta/man/translate/figs-activepassive הִ֝וָּסְר֗וּ 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: “listen to this warning”
2:11 yfoo rc://*/ta/man/translate/figs-abstractnouns בְּ⁠יִרְאָ֑ה וְ֝⁠גִ֗ילוּ בִּ⁠רְעָדָֽה 1 If your language does not use abstract nouns for the ideas of **fear** and **rejoice**, you could express the same ideas in another way. Alternate translation: “fearfully and joyfully tremble”
@ -55,25 +56,25 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio
2:12 v3bs rc://*/ta/man/translate/figs-explicit וְ⁠תֹ֬אבְדוּ דֶ֗רֶךְ 1 The implication is that the **son** will kill **you**. You can include this information if that would be helpful to your readers. Alternate translation: “and he kill you in the way”
2:12 l654 rc://*/ta/man/translate/figs-metaphor כִּֽי־יִבְעַ֣ר כִּ⁠מְעַ֣ט אַפּ֑⁠וֹ 1 The **son**’s anger is spoken of as if it were a fire that could burn. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “when he suddenly becomes very angry”
2:12 ty9p rc://*/ta/man/translate/figs-metaphor אַ֝שְׁרֵ֗י כָּל־ח֥וֹסֵי בֽ⁠וֹ 1 The protection that submitting to the **son** provides is spoken of as if the son himself were a safe place (**refuge**) within which people could be protected. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Everyone who asks the king to protect them is happy ”
3:intro py7j 0 # Psalm 03 General Notes\n\n## Type of psalm\n\nPsalm 3 is a psalm of lament. It is a morning song intended to be sung in the temple accompanied by musical instruments during morning worship. (See: [[rc://*/tw/dict/bible/kt/temple]])\n\n\n## Outline:\n- v. 1-2 Foes “rising” against psalmist\n- v. 3-4 Trust expressed to Yahweh (on his holy hill, see [Psalm 2:6](../02/06.md))\n- v. 5-6 Trust in Yahweh proclaimed\n- v. 7-8 Help petitioned from Yahweh (“rising” and saving refer back to v. 1-2)\n\nSee 2 Samuel 15-18 for the story of David fleeing Absalom.\n\n## Special concepts in this chapter\n\n- **Selah**: This psalm contains the first instances of the Hebrew word **Selah**. Refer to the introduction to Psalms for more information.\n\n- Superscriptions : This psalm is the first instance which starts with an superscription. Refer to the introduction to Psalms for more information.
3:intro py7j 0 # Psalm 03 General Notes\n\n## Type of psalm\n\nPsalm 3 is a psalm of lament. It is a morning song intended to be sung in the temple accompanied by musical instruments during morning worship. (See: [[rc://*/tw/dict/bible/kt/temple]])\n\n\n## Outline:\n- v. 1-2 Foes “rising” against psalmist\n- v. 3-4 Trust expressed to Yahweh (on his holy hill, see [Psalm 2:6](../02/06.md))\n- v. 5-6 Trust in Yahweh proclaimed\n- v. 7-8 Help petitioned from Yahweh (“rising” and saving refer back to v. 1-2)\n\nSee 2 Samuel 15-18 for the story of David fleeing Absalom.\n\n\n## Poetic Elements (See: [[rc://en/ta/man/translate/writing-poetry]]):\n- The psalm divides into four sections that are near the same length (14 words / 14 words / 14 words / 15 words).\n- “Rising” and “salvation” are repeated between vv. 2-3 and vv. 8-9 in a negative and then positive way. This emphasizes that the author’s problems have been completely solved by Yahweh.\n- The second and third sections share similar beginnings; both begin with an independent personal pronoun (v. 3a: "you;" v. 5a: "I"). "You" (=Yahweh) is the topic of the second section (vv. 3-4), and "I" (=David) is the topic of the third section (vv. 5-6).\n- The first section (vv. 1-2) and the two middle sections (vv. 3-6) are connected by the ideas of “many/multitudes... against me.”\n\n\n## Figurative language:\n\n\n- Yahweh is pictured as a shield.\n- Safety is pictured as sleeping.\n- Yahweh’s salvation from enemies is pictured in violent graphic language.\n- Wicked people’s power is represented by their teeth.\n\n## Special concepts in this chapter\n\n- **Selah**: This psalm contains the first instances of the Hebrew word **Selah**. Refer to the introduction to Psalms for more information.\n\n- Superscriptions : This psalm is the first instance which starts with an superscription. Refer to the introduction to Psalms for more information.
3:front g1yb לְ⁠דָוִ֑ד 1 This could mean: (1) David wrote the psalm or (2) the psalm is about David or (3) the psalm is in the style of David’s psalms.
3:1 xp7i rc://*/ta/man/translate/figs-exclamations יְ֭הוָה מָֽה־רַבּ֣וּ צָרָ֑⁠י 1 The **how** marks this as an exclamation that is emphasizing to Yahweh by an emotional outburst how desperate the author’s situation is. Use an exclamation that would communicate that meaning in your language. Alternate translation: “Oh Yahweh, I have so many enemies!”
3:1 cj3u rc://*/ta/man/translate/figs-idiom קָמִ֥ים עָלָֽ⁠י 1 Here, **risers against me** is an idiom that means “people who rebel against me” or “people who wish to fight me.” If this phrase does not have that meaning in your language, use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “Those who rebel against me”
3:1 cj3u rc://*/ta/man/translate/figs-idiom קָמִ֥ים עָלָֽ⁠י 1 Here, **risers against me** is an idiom that means “people who rebel against me” or “people who wish to fight me.” If this phrase does not have that meaning in your language, use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “Those getting in my face” or “Those who rebel against me”
3:2 lhxm rc://*/ta/man/translate/figs-abstractnouns אֵ֤ין יְֽשׁוּעָ֓תָ⁠ה לּ֬⁠וֹ בֵֽ⁠אלֹהִ֬ים 1 If your language does not use an abstract noun for the idea of **salvation**, you could express the same idea in another way. Alternate translation: “Surely God will not save him”
3:2 oya5 rc://*/ta/man/translate/translate-transliterate סֶֽלָה 1 This is the first instance of the Hebrew word **Selah** the meaning of which is unknown. The Septuagint translates the term as διάψαλμα (diapsalma) “musical interlude.” Your translation team should decide if you will (1) transliterate **Selah** (2) omit **Selah** or (3) follow the Septuagint and translate something like “pause” into your language.
3:3 mj2u rc://*/ta/man/translate/figs-metonymy מָגֵ֣ן בַּעֲדִ֑⁠י 1 Here, **shield** represents protection. 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, Yahweh, protect me like a shield”
3:3 llc4 rc://*/ta/man/translate/figs-metonymy כְּ֝בוֹדִ֗⁠י 1 Because **Yahweh** is the actor in all the other actions in this verse, calling **Yahweh** his **glory** probably means that **Yahweh** gives the writer **glory** or honor. Since the writer has just spoken about his enemies and Yahweh being his protector, he probably means that Yahweh gives him glory by giving him victory over his enemies. 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 are the one who gives me glory” or “you are the one who gives me victory”
3:3 hj6j rc://*/ta/man/translate/figs-idiom וּ⁠מֵרִ֥ים רֹאשִֽׁ⁠י 1 Lifting the writer’s **head** could mean (1) giving him courage or (2) giving him victory over his enemies or (3) restoring him to being king of Israel (given the context of David fleeing from his son’s usurping). If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and the one who encourages me” or “and the one who lifts me over my enemies” or “and the one who lifts me to the throne”
3:3 llc4 rc://*/ta/man/translate/figs-metonymy כְּ֝בוֹדִ֗⁠י 1 Because **Yahweh** is the actor in all the other actions in this verse, calling **Yahweh** his **glory** probably means that **Yahweh** gives the author **glory** or honor. Since the author has just spoken about his enemies and Yahweh being his protector, he probably means that Yahweh gives him glory by giving him victory over his enemies. 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 are the one who gives me glory” or “you are the one who gives me victory”
3:3 hj6j rc://*/ta/man/translate/figs-idiom וּ⁠מֵרִ֥ים רֹאשִֽׁ⁠י 1 Lifting the author’s **head** could mean (1) giving him courage or (2) giving him victory over his enemies or (3) restoring him to being king of Israel (given the context of David fleeing from his son’s usurping). If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and the one who encourages me” or “and the one who lifts me over my enemies” or “and the one who lifts me to the throne”
3:4 bz2m rc://*/ta/man/translate/figs-explicit אֶקְרָ֑א וַ⁠יַּֽעֲנֵ֨⁠נִי 1 The implication is that the author is calling to Yahweh for help and that Yahweh’s answer takes the form of giving help. You can include this information if it would be helpful to your readers. Alternate translation: “I call for help … and he helped me”
3:5 tup6 rc://*/ta/man/translate/grammar-connect-logic-result אֲנִ֥י שָׁכַ֗בְתִּי וָֽ⁠אִ֫ישָׁ֥נָ⁠ה הֱקִיצ֑וֹתִי כִּ֖י יְהוָ֣ה יִסְמְכֵֽ⁠נִי 1 Here, the phrase **for Yahweh protects me** is the reason for the result **I awoke**, as well as the reason for the author’s confidence that he can lay down and sleep. The events **laid down and slept** are not one time occurrences, this is a universal statement about his daily peace because of Yahweh. If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “Because Yahweh protects me, I lay down, sleep, and awake.”
3:6 q7wy rc://*/ta/man/translate/grammar-connect-logic-result לֹֽא־אִ֭ירָא 1 The author does **not fear** because of Yahweh’s protection mentioned in verse 5. Be sure that connection is clear in your language.
3:7 zax2 rc://*/ta/man/translate/figs-metonymy ק֘וּמָ֤⁠ה 1 David speaks of starting to do something as getting up. 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” or “Do something”
3:7 az5m rc://*/ta/man/translate/figs-parallelism הִכִּ֣יתָ אֶת־כָּל־אֹיְבַ֣⁠י לֶ֑חִי שִׁנֵּ֖י רְשָׁעִ֣ים שִׁבַּֽרְתָּ 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 in a way that shows that the second phrase is repeating the first one, not saying something additional. The phrases **my enemies** and **the wicked** refer to the same group of people. Alternate translation: “you hit all my enemies on the jaw, you even break those wicked enemies’ teeth”
3:7 zax2 rc://*/ta/man/translate/figs-metonymy ק֘וּמָ֤⁠ה 1 The author speaks of starting to do something as getting up. 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” or “Do something”
3:7 az5m rc://*/ta/man/translate/figs-parallelism הִכִּ֣יתָ אֶת־כָּל־אֹיְבַ֣⁠י לֶ֑חִי שִׁנֵּ֖י רְשָׁעִ֣ים שִׁבַּֽרְתָּ 1 These two phrases mean basically the same thing. Translate them according to the decisions your team has made regarding translating parallelism in Hebrew poetry. See the [book introduction](../front/intro.md) for more information. The phrases **my enemies** and **the wicked** refer to the same group of people. Alternate translation: “you hit all my enemies on the jaw, you even break those wicked enemies’ teeth” or “you destroy all my enemies”
3:7 r6xe rc://*/ta/man/translate/translate-symaction הִכִּ֣יתָ אֶת־כָּל־אֹיְבַ֣⁠י לֶ֑חִי 1 This was a way of insulting people. If this would not be clear to your readers, you can explain the significance of this action in the text or in a footnote. Alternate translation: “For you will insult all my enemies like someone hitting them on the jaw”
3:7 k36i rc://*/ta/man/translate/figs-metaphor שִׁנֵּ֖י רְשָׁעִ֣ים שִׁבַּֽרְתָּ 1 Animals attack with their teeth. Breaking their teeth takes away their power to attack. David speaks as if Yahweh would come and physically fight against the wicked. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “you make the wicked unable to harm me like someone breaking the teeth of a ferocious animal”
3:8 x9bn rc://*/ta/man/translate/figs-abstractnouns לַ⁠יהוָ֥ה הַ⁠יְשׁוּעָ֑ה 1 If your language does not use an abstract noun for the idea of **salvation**, you could express the same idea in another way. The meaning of this phrase is that Yahweh is characterized by saving his people. Alternate translation: “Yahweh is the savior” or “Yahweh saves his people”
3:8 qkyu rc://*/ta/man/translate/figs-abstractnouns עַֽל־ עַמְּ⁠ךָ֖ בִרְכָתֶ֣⁠ךָ 1 If your language does not use an abstract noun for the idea of **blessing**, you could express the same idea in another way. Alternate translation: “Please bless your people” or “You always bless your people”
4:intro b2qk 0 # Psalm 04 General Notes\n\n## Outline:\n- Superscription\n- v. 1 Distress \n- v. 2-6 Rebuke\n- v. 7-9 Blessing\n\n\n## About the Psalm\n\n\n\n\n**Purpose:** to intercede for the people and call them to repentance.\n**Content:** People, trust in Yahweh alone! He has relieved our suffering in the past, and he will help us again when I call to him. Yahweh, shine on us!\n**Message:** Yahweh alone gives peace and security in times of distress.\n\n\n\n\n## Poetic Elements (See: [[rc://en/ta/man/translate/writing-poetry]]):\n\n\n\n- Repetition features between v. 1, 6, and 8. See the note in [v. 6](../04/06.md).\n- Hebrew roots from v. 5 repeat in v. 7-9. See the note in [v. 5](../04/05.md).\n- There seems to be a morning and night pattern. The word translated **call** ([v. 1](../04/01.md)) and **cry** ([v. 3](../04/03.md)) sound like the Hebrew word for morning, and then bed is mentioned in [v. 4](../04/04.md). Yahweh lifting up the light of his face is like the dawn in [v. 6](../04/06.md) and in [v. 8](../04/08.md) the author lies down to sleep.\n- The last verse of the psalm seems to wind down peacefully, even repeating “sh” sounds. See the note in [v. 8](../04/08.md).\n\n\n\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 4](https://psalms.cdbr.org/w/Psalm_4) by Cambridge Digital Bible Research, Katie Frost, Meaghan Smith, Nikki Mustin et al, used under [CC BY](https://creativecommons.org/licenses/by/4.0/)
4:intro b2qk 0 # Psalm 04 General Notes\n\n## Outline:\n- Superscription\n- v. 1 Distress \n- v. 2-6 Rebuke\n- v. 7-9 Blessing\n\n\n## About the Psalm\n\n**Purpose:** to intercede for the people and call them to repentance.\n**Content:** People, trust in Yahweh alone! He has relieved our suffering in the past, and he will help us again when I call to him. Yahweh, shine on us!\n**Message:** Yahweh alone gives peace and security in times of distress.\n\n## Poetic Elements (See: [[rc://en/ta/man/translate/writing-poetry]]):\n\n- Repetition features between v. 1, 6, and 8. See the note in [v. 6](../04/06.md).\n- Hebrew roots from v. 5 repeat in v. 7-9. See the note in [v. 5](../04/05.md).\n- There seems to be a morning and night pattern. The word translated **call** ([v. 1](../04/01.md)) and **cry** ([v. 3](../04/03.md)) sound like the Hebrew word for morning, and then bed is mentioned in [v. 4](../04/04.md). Yahweh lifting up the light of his face is like the dawn in [v. 6](../04/06.md) and in [v. 8](../04/08.md) the author lies down to sleep.\n- The last verse of the psalm seems to wind down peacefully, even repeating “sh” sounds. See the note in [v. 8](../04/08.md).\n\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 4](https://psalms.cdbr.org/w/Psalm_4) by Cambridge Digital Bible Research, Katie Frost, Meaghan Smith, Nikki Mustin et al, used under [CC BY](https://creativecommons.org/licenses/by/4.0/)
4:1 zjj1 rc://*/ta/man/translate/figs-possession אֱלֹ֘הֵ֤י צִדְקִ֗⁠י 1 Here the possessive could mean: (1) “My righteous God,” or (2) “God who vindicates me.” Both options are grammatically possible, and both fit the context well. The following relative clause (v. 2b) which highlights God’s past faithfulness may suggest that it is God’s righteousness that is in view (hence the UST rendering). You can include this information if that would be helpful to your readers.
4:1 q28k rc://*/ta/man/translate/figs-abstractnouns אֱלֹ֘הֵ֤י צִדְקִ֗⁠י\n 1 If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea in another way. Alternate translation: “my God, the righteous one”
4:1 k7md rc://*/ta/man/translate/figs-abstractnouns בַּ֭⁠צָּר 1 If your language does not use an abstract noun for the idea of **distress**, you could express the same idea in another way. The original word is related to narrowness. Alternate translation: “in trouble” or “when I am oppressed”

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