diff --git a/tn_PSA.tsv b/tn_PSA.tsv
index 26f3b48e6d..c0f25fefcb 100644
--- a/tn_PSA.tsv
+++ b/tn_PSA.tsv
@@ -1,5 +1,5 @@
 Reference	ID	Tags	SupportReference	Quote	Occurrence	Note
-front:intro	rx9u				0	# Introduction to Psalms\n\n## Part 1: General Introduction\n\n### Outline of Psalms\n\n1. Book One (Psalms 1–41)\n1. Book Two (Psalms 42–72)\n1. Book Three (Psalms 73–89)\n1. Book Four (Psalms 90–106)\n1. Book Five (Psalms 107–150)\n\n### What is the Book of Psalms?\n\nThe Book of Psalms is a collection of songs. People called psalmists wrote them for different reasons. In some psalms, the psalmists expressed their praise for God. In other psalms, they asked God for help and expressed confidence in his love and power. In others, they confessed their sins and begged for mercy. The Israelites wrote some psalms to ask Yahweh to defeat their enemies. Other psalms celebrated the event of a new king beginning his reign. Psalmists also wrote to praise the city of Jerusalem. They wrote some psalms to instruct people on how to be wise by honoring Yahweh and obeying his law. Also, pilgrims sang some of the psalms while traveling to Jerusalem to worship there. Some psalms became songs of praise in the temple worship of Yahweh.\n\n### How should the title of this book be translated?\n\nTranslators can use the traditional title of this book, “The Book of Psalms” or just “Psalms.” Another title of this book is “Songs of Praise.” Translators may express this meaning in their own languages, or they may choose to use or transliterate the name from another language version if it is well known. For example, the French title “Les Psaumes” might be understood by everyone in a project language, if French is the language of wider communication in the region. (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n### When was the Book of Psalms written?\n\nThe Psalms were written over a long period of time. Moses probably wrote the earliest psalm around 1400 B.C. David and Asaph wrote their psalms between 1020 and 975 B.C. The Korahites may have written their psalms before Jerusalem was destroyed and the Jews were exiled to Babylon in 587 B.C. Psalm 126 appears to come from the period after the exile, which ended in 538 B.C.\n\n### What are the Messianic psalms?\n\nSome psalms are called “Messianic psalms.” New Testament writers considered these psalms to prophesy about the Messiah, Jesus Christ. They cited Psalms 2, 8, 16, 22, 34, 40, 41, 45, 68, 69, 89, 102, 109, 110, and 118 at least one time each in the New Testament.\n\n### What are superscriptions in the Psalms?\n\nMany psalms give some information called superscriptions before the beginning of the psalm. Some of the expressions in the superscriptions are difficult to understand, so modern versions often have different interpretations of them.\n\nSeventy-three psalms are called “A psalm of David.” This may mean they were written by King David. Or, it could mean someone wrote them for David or in the style that David used when he composed poetry. The superscriptions of some psalms give the historical situations in which they were written.\n\nSome superscriptions give instructions about how they should be played and sung. They tell which instruments, singers, or melodies that should be used for that psalm. Fifty-five psalms are addressed “to the choirmaster” or “chief musician.” The psalmists seem to have meant them to be used in temple worship.\n\nTraditionally, English versions do not give verse numbers to the superscriptions. But many versions in other languages do. Whether or not translators give them verse numbers, they should consider the superscriptions in the Psalms as part of the divinely inspired biblical text.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What are some important ways in which Yahweh is pictured in the Book of Psalms?\n\nThe psalmists often pictured Yahweh as:\n\n* a king who rules over the nation of Israel and over all the nations\n* a shepherd who leads the people of Israel and also the individual psalm writers\n* a “rock,” that is, a high rocky mountain on which people can be completely safe from their enemies\n* a strong warrior who always defeats his enemies.\n\n### What is the importance of honor and shame in the Book of Psalms?\n\nWhen people honor someone, they think well of him and may even admire him. On the other hand, if people shame someone, that person loses honor and is disgraced.\n\nPsalmists often expressed a great desire that Yahweh would be honored by the Israelites and also by the rest of the world.\n\nAlso, psalmists often expressed fear that they would be shamed by their enemies. When they felt this way, the psalmists wrote of their trust that Yahweh would not allow this to happen.\n\n## Part 3: Important Translation Issues\n\n### Why do the ULT and UST display the Book of Psalms as poetry, but some modern versions do not?\n\nThe psalmists wrote the Psalms as Hebrew poetry. The ULT and UST set each line farther to the right on the page than regular text is placed to show that the writing is poetry rather than prose.\n\nThis style typically uses pairs of poetic lines that relate to each other in different ways. Usually, poetic lines are said to be “parallel” to each other. A line that is indented farther to the right is paired with the line above it. (See: [[rc://*/ta/man/translate/figs-parallelism]])\n\nTranslators will have to decide whether to present the Psalms as poetry or as prose in their own language. Translators will need to consider whether their language has poetic forms that are suitable for expressing the Psalms.\n\n### Why do some versions number the Psalms differently than others?\n\nFrom ancient times, people have numbered the Psalms in different ways. The Jews numbered the Psalms in Hebrew in one way. When they translated the Psalms into Greek, they numbered them in a different way. As a result, the Hebrew numbering and the Greek numbering of Psalms were both passed down through the centuries. They are both still in use today. Translators will probably want to number the Psalms in the same way that most versions in their own country do.\n\n### How should the translator view the terms Selah and Higgaion that occur in various psalms?\n\n“Selah” and “Higgaion” seem to be musical terms inserted as directions for singers and musicians. Scholars do not agree as to their meaning. For this reason, translators may decide to transliterate them or leave them out but not try to translate them. (See: [[rc://*/ta/man/translate/translate-transliterate]])
+front:intro	rx9u				0	# Introduction to Psalms\n\n## Part 1: General Introduction\n\n### Outline of Psalms\n\n1. Book One (Psalms 1–41)\n1. Book Two (Psalms 42–72)\n1. Book Three (Psalms 73–89)\n1. Book Four (Psalms 90–106)\n1. Book Five (Psalms 107–150)\n\n### What is the book of Psalms?\n\nThe book of Psalms is a collection of songs. People called psalmists wrote them for different reasons. In some psalms, the psalmists expressed their praise for God. In other psalms, they asked God for help and expressed confidence in his love and power. In others, they confessed their sins and begged for mercy. The Israelites wrote some psalms to ask Yahweh to defeat their enemies. Other psalms celebrated the event of a new king beginning his reign. Psalmists also wrote to praise the city of Jerusalem. They wrote some psalms to instruct people on how to be wise by honoring Yahweh and obeying his law. Also, pilgrims sang some of the psalms while traveling to Jerusalem to worship there. Some psalms became songs of praise in the temple worship of Yahweh.\n\n### How should the title of this book be translated?\n\nTranslators can use the traditional title of this book, “The Book of Psalms” or just “Psalms.” Another title of this book is “Songs of Praise.” Translators may express this meaning in their own languages, or they may choose to use or transliterate the name from another language version if it is well known. For example, the French title “Les Psaumes” might be understood by everyone in a project language, if French is the language of wider communication in the region. (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n### When was the book of Psalms written?\n\nThe psalms were written over a long period of time. Moses probably wrote the earliest psalm around 1400 B.C. David and Asaph wrote their psalms between 1020 and 975 B.C. The Korahites may have written their psalms before Jerusalem was destroyed and the Jews were exiled to Babylon in 587 B.C. Psalm 126 appears to come from the period after the exile, which ended in 538 B.C.\n\n### What are the Messianic psalms?\n\nSome psalms are called “Messianic psalms.” New Testament writers considered these psalms to prophesy about the Messiah, Jesus Christ. They cited Psalms 2, 8, 16, 22, 34, 40, 41, 45, 68, 69, 89, 102, 109, 110, and 118 at least one time each in the New Testament.\n\n### What are superscriptions in the Psalms?\n\nMany psalms give some information called superscriptions before the beginning of the psalm. Some of the expressions in the superscriptions are difficult to understand, so modern versions often have different interpretations of them.\n\nSeventy-three psalms are called “A psalm of David.” This may mean they were written by King David. Or, it could mean someone wrote them for David or in the style that David used when he composed poetry. The superscriptions of some psalms give the historical situations in which they were written.\n\nSome superscriptions give instructions about how they should be played and sung. They tell which instruments, singers, or melodies should be used for that psalm. Fifty-five psalms are addressed “to the choirmaster” or “chief musician.” The psalmists seem to have meant them to be used in temple worship.\n\nTraditionally, English versions do not give verse numbers to the superscriptions. But many versions in other languages do. Whether or not translators give them verse numbers, they should consider the superscriptions in the Psalms as part of the divinely inspired biblical text.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What are some important ways in which Yahweh is pictured in the book of Psalms?\n\nThe psalmists often pictured Yahweh as:\n\n* a king who rules over the nation of Israel and over all the nations\n* a shepherd who leads the people of Israel and also the individual psalm writers\n* a “rock,” that is, a high rocky mountain on which people can be completely safe from their enemies\n* a strong warrior who always defeats his enemies.\n\n### What is the importance of honor and shame in the book of Psalms?\n\nWhen people honor someone, they think well of him and may even admire him. On the other hand, if people shame someone, that person loses honor and is disgraced.\n\nPsalmists often expressed a great desire that Yahweh would be honored by the Israelites and also by the rest of the world.\n\nAlso, psalmists often expressed fear that they would be shamed by their enemies. When they felt this way, the psalmists wrote of their trust that Yahweh would not allow this to happen.\n\n## Part 3: Important Translation Issues\n\n### Why do the ULT and UST display the book of Psalms as poetry, but some modern versions do not?\n\nThe psalmists wrote the psalms as Hebrew poetry. The ULT and UST set each line farther to the right on the page than regular text is placed to show that the writing is poetry rather than prose.\n\nThis style typically uses pairs of poetic lines that relate to each other in different ways. Usually, poetic lines are said to be “parallel” to each other. A line that is indented farther to the right is paired with the line above it. (See: [[rc://*/ta/man/translate/figs-parallelism]])\n\nTranslators will have to decide whether to present the psalms as poetry or as prose in their own language. Translators will need to consider whether their language has poetic forms that are suitable for expressing the psalms.\n\n### Why do some versions number the psalms differently than others?\n\nFrom ancient times, people have numbered the psalms in different ways. The Jews numbered the psalms in Hebrew in one way. When they translated the psalms into Greek, they numbered them in a different way. As a result, the Hebrew numbering and the Greek numbering of psalms were both passed down through the centuries. They are both still in use today. Translators will probably want to number the psalms in the same way that most versions in their own country do.\n\n### How should the translator view the terms Selah and Higgaion that occur in various psalms?\n\n“Selah” and “Higgaion” seem to be musical terms inserted as directions for singers and musicians. Scholars do not agree as to their meaning. For this reason, translators may decide to transliterate them or leave them out rather than try to translate them. (See: [[rc://*/ta/man/translate/translate-transliterate]])
 1:intro	fan4				0	# Psalm 1 General Notes\n\n## About the Psalm\n\nPsalm 1 is usually considered to be a “wisdom psalm,” which gives advice to those who hear it read or sung.\n\n**Purpose:** to celebrate the one who follows Yahweh's guidance\n\n**Content:** It is the one who delights in Yahweh's guidance who is “happy.” “All of this is because Yahweh cares for righteous people, but wicked people keep sinning until Yahweh destroys them forever.” (verse 6)\n\n**Message:** Devotion to Yahweh's guidance leads to success and honor.\n\n## Outline:\n\n- Verses 1–3 The happy: Those devoted to Yahweh’s instruction prosper.\n- Verses 4–5 The unhappy: Those who reject Yahweh’s instruction come to nothing.\n- Verses 6 Authority: Yahweh directs each path to its destination.\n\n## Poetic Elements (See: [[rc://en/ta/man/translate/writing-poetry]]):\n\n- Words associated (whether by sound or by meaning) with a journey appear throughout the psalm.\n- In Hebrew, in the word “wicked” the consonant sounds in “happy” are reversed.\n- Verses 1 and 5 have a number of correspondences with one another. There are negated clauses in both verses, and both contain motion verbs. Additionally, the phrase “advice of the wicked” in verse 1a is similar to the phrase ”assembly of the righteous” in verse 5b. The phrases also have similar structure. In Hebrew the words for “advice” and “assembly” sound very similar.\n\n## Figurative language (See: [[rc://*/ta/man/translate/figs-exmetaphor]]):\n- The psalm begins and ends with the metaphor of a journey.\n- There is agricultural imagery which is frequent in scripture: a tree by water (representing flourishing through God’s blessing) and separating wheat from chaff (representing the different judgments of the righteous and wicked). \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 1](https://psalms.cdbr.org/w/Psalm_1) by Cambridge Digital Bible Research, Katie Frost, Meaghan Smith, Nikki Mustin et al, used under [CC BY](https://creativecommons.org/licenses/by/4.0/)
 1:1	c8cc		rc://*/ta/man/translate/translate-unknown	אַ֥שְֽׁרֵי	1	The **man** described as happy is someone that others admire and desire to be like. **Happy** here can be a congratulatory term. Alternate translation: “Admirable” or “Praised”
 1:1	n9y3		rc://*/ta/man/translate/figs-infostructure	אַ֥שְֽׁרֵי־הָ⁠אִ֗ישׁ אֲשֶׁ֤ר ׀ לֹ֥א הָלַךְ֮ בַּ⁠עֲצַ֪ת רְשָׁ֫עִ֥ים וּ⁠בְ⁠דֶ֣רֶךְ חַ֭טָּאִים לֹ֥א עָמָ֑ד וּ⁠בְ⁠מוֹשַׁ֥ב לֵ֝צִ֗ים לֹ֣א יָשָֽׁב	1	In some languages it may be more natural to place the declaration of the state of the man at the end of the verse after the description of the characteristics that he avoids. However, starting the psalm with the exclamation **Happy** was an intentional poetic decision by the author, who intended to set the mood of the psalm. Translators should consider how their language might start the psalm with the same sort of praising exclamation. Alternate translation: “The man who does not walk in the advice of the wicked ones, and stands not in the pathway with sinners, and sits not in the seat of mockers is happy.”
@@ -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 and 6 with 34 words in each. The first half divides into two parts, verses 1–2 and verses 4–5, which parallel each other in structure and content. \n\n## About the Psalm\n\nPurpose: to plead for mercy and healing\n\nContent: Yahweh have mercy and heal me, because I am near death, and no one can praise you in death.\n\nMessage: 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 a symmetrical relationship to one another. The parallels help to define the structure of the psalm.\n\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- 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”