From 76fd80ac68fd73c44909fa0002272d58dc4c0d54 Mon Sep 17 00:00:00 2001 From: Benjamin Wright Date: Wed, 1 Mar 2023 22:44:37 +0000 Subject: [PATCH] psa 1 updates (#3156) Co-authored-by: deferredreward Co-authored-by: Richard Mahn Reviewed-on: https://git.door43.org/unfoldingWord/en_tn/pulls/3156 --- tn_PSA.tsv | 37 ++++++++++++++++++------------------- 1 file changed, 18 insertions(+), 19 deletions(-) diff --git a/tn_PSA.tsv b/tn_PSA.tsv index 96f5fc2fc1..940947564d 100644 --- a/tn_PSA.tsv +++ b/tn_PSA.tsv @@ -1,21 +1,20 @@ 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]]) -1:intro fan4 0 # Psalm 01 General Notes\n\n## Type of psalm\n\nPsalm 1 is usually considered to be a “wisdom psalm,” which gives advice to those who hear it read or sung. (See: [[rc://*/tw/dict/bible/kt/wise]])\n\n## Special concepts in this chapter\n\n### Blessed\n\nA main theme in this psalm is what it means to be blessed. Here “blessed” refers to anyone who is well off because of a good relationship to God. The contrasting theme is that there are ungodly people, those who refuse to honor God. (See: [[rc://*/tw/dict/bible/kt/bless]] and [[rc://*/tw/dict/bible/kt/godly]])\n\n### People who opposed Yahweh\n\nThere are several words in this psalm for those who oppose God: “the wicked” (those who do evil), “sinners” (those who ignore God’s law), and “mockers” (those who mock God and the righteous people). (See: [[rc://*/tw/dict/bible/kt/evil]], [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/righteous]]) -1:1 c8cc 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: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.” (v. 6)\n\n**Message:** Devotion to Yahweh's guidance leads to success and honor.\n\n## Outline:\n\n- v. 1-3 The happy: Those devoted to Yahweh’s instruction prosper.\n- v. 4-5 The unhappy: Those who reject Yahweh’s instruction come to nothing.\n- v. 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 v. 1a is similar to the phrase ”assembly of the righteous” in v. 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 intended to set the mood of the psalm. Translators should consider how their language might start the pslam 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.” 1:1 a5wm rc://*/ta/man/translate/figs-genericnoun הָ⁠אִ֗ישׁ 1 The **man** here may refer first to the ideal Israelite king while also having a general meaning referring to a typical righteous person. If your readers would not understand **the man** in a general way you may choose a term that gives a broader interpretation. One possible way to do this may be by not using a definite article. Alternate translation: “is a man” or “is the person” or “is a person” -1:1 ma8f rc://*/ta/man/translate/figs-metaphor לֹ֥א הָלַךְ֮ בַּ⁠עֲצַ֪ת רְשָׁ֫עִ֥ים 1 Here, **walks** is a metaphor for a man doing the things that wicked ones suggest that he does. It suggests beginning a pattern of doing wrong. If your readers would not understand that **walks in the advice** means to listen to advice and then to do what is suggested, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternate translation: “never does what wicked people suggest” -1:1 x0do לֹ֥א הָלַךְ֮ בַּ⁠עֲצַ֪ת רְשָׁ֫עִ֥ים וּ⁠בְ⁠דֶ֣רֶךְ חַ֭טָּאִים לֹ֥א עָמָ֑ד וּ⁠בְ⁠מוֹשַׁ֥ב לֵ֝צִ֗ים לֹ֣א יָשָֽׁב 1 It may be helpful to read these three phrases in an inverted way. That way the negative trajectory that the happy man avoids can be more clearly seen. Consider: “Unhappy is the man who walks in the advice of the wicked ones, and then who stands in the pathway of sinners, and then who sits in the seat of scoffers.” The meaning of each of these metaphors is expanded in later notes, but translators should see a downward trajectory of worsening character that a **happy man** avoids. -1:1 aerb rc://*/ta/man/translate/figs-nominaladj רְשָׁ֫עִ֥ים 1 The author is using the adjective **wicked** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. (Note: **ones** has been supplied in the ULT to mark that this adjective is plural.) Alternate translation: “wicked people” or “people who are wicked” -1:1 y9ow rc://*/ta/man/translate/figs-metaphor וּ⁠בְ⁠דֶ֣רֶךְ חַ֭טָּאִים לֹ֥א עָמָ֑ד 1 Here, **stands not in the pathway of sinners** refers to not copying how sinners continually live their lives, that is, their sinful habits. Standing means joining with sinners. The **pathway** means habits or how they live. Not only does the happy man not do what the wicked say, doing what sinners do does not become how he lives his life. If your readers would not understand that imitating someone’s habitual lifestyle is meant by **stands … in the pathway** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “and does not make sinning a habit” -1:1 b9ef rc://*/ta/man/translate/figs-metaphor וּ⁠בְ⁠מוֹשַׁ֥ב לֵ֝צִ֗ים לֹ֣א יָשָֽׁב 1 Here, **sits not in the seat of scoffers** means to not become like people who spend their time mocking people, things, and God. By avoiding the previous two progressions towards a sinful life, the happy man avoids this final state where he would be just like the wicked. If your readers would not understand that becoming like scoffing people is meant by **sits … in the seat** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning in a non-figurative way. Alternate translation: “so he never becomes like wicked mockers” -1:2 x7b7 rc://*/ta/man/translate/grammar-connect-logic-contrast כִּ֤י אִ֥ם 1 The author uses the word **But** here to indicate a strong contrast between what the does and does not do. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “Rather” -1:2 zvgc rc://*/ta/man/translate/writing-pronouns חֶ֫פְצ֥⁠וֹ 1 Here, **his** refers to the happy man. +1:1 x0do rc://*/ta/man/translate/figs-exmetaphor לֹ֥א הָלַךְ֮ בַּ⁠עֲצַ֪ת רְשָׁ֫עִ֥ים וּ⁠בְ⁠דֶ֣רֶךְ חַ֭טָּאִים לֹ֥א עָמָ֑ד וּ⁠בְ⁠מוֹשַׁ֥ב לֵ֝צִ֗ים לֹ֣א יָשָֽׁב 1 It may be helpful to read these three phrases in an inverted way. That way the negative trajectory that the happy man avoids can be more clearly seen. Consider: “Unhappy is the man who walks in the advice of the wicked ones, and then who stands in the pathway of sinners, and then who sits in the seat of scoffers.” The meaning of each of these parts of this extended metaphor is expanded in later notes, but translators should see a trajectory of worsening character that a happy man avoids. +1:1 ma8f rc://*/ta/man/translate/figs-exmetaphor לֹ֥א הָלַךְ֮ בַּ⁠עֲצַ֪ת רְשָׁ֫עִ֥ים 1 Here, **walks** refers to a **man** doing the things that **wicked ones** suggest that he does. This is the beginning of a pattern of doing wrong. If it would be helpful in your language, you could make the image clear or state the meaning plainly. Alternate translation: “does not walk into sin that wicked people suggest” or “never does what wicked people suggest” +1:1 y9ow rc://*/ta/man/translate/figs-exmetaphor וּ⁠בְ⁠דֶ֣רֶךְ חַ֭טָּאִים לֹ֥א עָמָ֑ד 1 Here, **stands not in the pathway of sinners** refers to not copying how sinners continually live their lives, that is, their sinful habits. Standing means joining with sinners. The **pathway** means habits or how they live. Not only does the happy man not do what the wicked say, doing what sinners do does not become how he lives his life. If it would be helpful in your language, you could make the image clear or state the meaning plainly. Alternate translation: “and does not stand with sinners in the path of sinning” or “and does not make sinning a habit” +1:1 b9ef rc://*/ta/man/translate/figs-exmetaphor וּ⁠בְ⁠מוֹשַׁ֥ב לֵ֝צִ֗ים לֹ֣א יָשָֽׁב 1 Here, **sits not in the seat of scoffers** means to not become like people who spend their time mocking people, things, and God. By avoiding the previous two progressions towards a sinful life, the happy man avoids this final state where he would be just like the wicked. If it would be helpful in your language, you could make the image clear or state the meaning plainly. Alternate translation: “and does not sit with scoffers to join them in scoffing” or “so he never becomes like wicked mockers” +1:2 x7b7 rc://*/ta/man/translate/grammar-connect-logic-contrast כִּ֤י אִ֥ם 1 The author uses the word **But** here to indicate a strong contrast between what the happy man does not and does do. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “Rather” +1:2 bvfv בְּ⁠תוֹרַ֥ת & וּֽ⁠בְ⁠תוֹרָת֥⁠וֹ 1 Alternate translation: “in the instruction of … and in his instruction” +1:2 zvgc rc://*/ta/man/translate/writing-pronouns חֶ֫פְצ֥⁠וֹ & יֶהְגֶּ֗ה 1 Here, **his** and **he** refer to the happy man. 1:2 fhfk rc://*/ta/man/translate/figs-abstractnouns חֶ֫פְצ֥⁠וֹ 1 If your language does not use an abstract noun for the idea of **delight**, you could express the same idea in another way. Alternate translation: “he delights” or “he rejoices” -1:2 nbop rc://*/ta/man/translate/writing-pronouns וּֽ⁠בְ⁠תוֹרָת֥⁠וֹ 1 Here, **his** refers to Yahweh. That is, Yahweh’s instruction. -1:2 ikjs rc://*/ta/man/translate/writing-pronouns יֶהְגֶּ֗ה 1 Here, **he** refers to the happy man. -1:2 u4ur rc://*/ta/man/translate/figs-idiom יוֹמָ֥ם וָ⁠לָֽיְלָה 1 Here, **day and night** is used figuratively to mean continually. If your readers would misunderstand this, you could use an equivalent expression or plain language. Alternate translation: “all the time” -1:3 q40p rc://*/ta/man/translate/figs-simile וְֽ⁠הָיָ֗ה כְּ⁠עֵץ֮ שָׁת֪וּל עַֽל־פַּלְגֵ֫י מָ֥יִם אֲשֶׁ֤ר פִּרְי֨⁠וֹ ׀ יִתֵּ֬ן בְּ⁠עִתּ֗⁠וֹ וְ⁠עָלֵ֥⁠הוּ לֹֽא־יִבּ֑וֹל וְ⁠כֹ֖ל אֲשֶׁר־יַעֲשֶׂ֣ה יַצְלִֽיחַ 1 The point of this verse’s comparison between the happy man and a well-watered tree is that just like the streams of water cause the tree to flourish, learning Yahweh’s instructions cause the man to flourish. (In Hebrew the phrases even sound similar.) Both a positive and negative comparison are given to strengthen the force of the point. The tree, fruit, and leaf references connect both back to Eden and forward to the end of Revelation. If your readers would misunderstand this, you could make the argument a little more explicit as the “Like … so” connection does in the UST. See PSA 92:12-92:14 for another use of this imagry. +1:2 nbop rc://*/ta/man/translate/writing-pronouns וּֽ⁠בְ⁠תוֹרָת֥⁠וֹ 1 Here, **his** refers to Yahweh. Alternate translation: “and in Yahweh’s instruction” +1:2 u4ur rc://*/ta/man/translate/figs-merism יוֹמָ֥ם וָ⁠לָֽיְלָה 1 Here, **day and night** is referring to all the time by naming major time components. If your readers would misunderstand this, you could use an equivalent expression or plain language. Alternate translation: “round-the-clock” or “all the time” +1:3 q40p rc://*/ta/man/translate/figs-simile וְֽ⁠הָיָ֗ה כְּ⁠עֵץ֮ שָׁת֪וּל עַֽל־פַּלְגֵ֫י מָ֥יִם אֲשֶׁ֤ר פִּרְי֨⁠וֹ ׀ יִתֵּ֬ן בְּ⁠עִתּ֗⁠וֹ וְ⁠עָלֵ֥⁠הוּ לֹֽא־יִבּ֑וֹל וְ⁠כֹ֖ל אֲשֶׁר־יַעֲשֶׂ֣ה יַצְלִֽיחַ 1 The point of this verse’s comparison between the happy man and a well-watered tree is that just like the streams of water cause the tree to flourish, learning Yahweh’s instructions cause the man to flourish. (In Hebrew the phrases even sound similar.) Both a positive and negative comparison are given to strengthen the force of the point. The tree, fruit, and leaf references connect both back to Eden and forward to the end of Revelation. If your readers would misunderstand this, you could make the argument a little more explicit as the “Like … so” connection does in the UST. See [PSA 92:12-92:14](../92/12.md) for another use of this imagery. 1:3 ovv7 שָׁת֪וּל 1 The point of the choice of the word **transplanted** is to emphasize the intentional placement of a tree so that it gets abundant water. Translators could use a word meaning “planted” if their readers would understand that this was intentional. Alternate translation: “deliberately planted” or “cultivated” 1:3 bet7 rc://*/ta/man/translate/figs-activepassive שָׁת֪וּל 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: “that someone transplanted” 1:3 j6o3 rc://*/ta/man/translate/figs-metonymy וְ⁠עָלֵ֥⁠הוּ לֹֽא־יִבּ֑וֹל 1 The author is referring figuratively to the tree dying by association with the way the leaves on a tree **wither** when a tree is dead or dying. If your readers would misunderstand this, you could state the meaning plainly. Alternate translation: “and it will not die” @@ -23,15 +22,15 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio 1:3 zo3m rc://*/ta/man/translate/writing-pronouns וְ⁠כֹ֖ל אֲשֶׁר־יַעֲשֶׂ֣ה יַצְלִֽיחַ 1 Here, both instances of **he** refer to the happy man. 1:4 s4jq rc://*/ta/man/translate/grammar-connect-words-phrases לֹא־כֵ֥ן 1 The **so** here refers to everything in the first three verses. The **wicked** are not in any way like the happy man. If your language has a way to indicate that **so** refers back not just to the last line about success but to the wider context of the first three verses, consider using it. 1:4 as72 rc://*/ta/man/translate/translate-unknown כַּ֝⁠מֹּ֗ץ 1 The word **chaff** refers to the parts of a wheat or other grain plant that are not food. The husk that surrounds the edible seed is very light and blows away when the wheat is threshed to separate out the edible seed. The stalks are collected and burned. Thus the chaff is with the grain until harvest but then separated and burned or blown away. If your readers would not be familiar with this process you could describe the chaff or use another light and worthless material to describe the wicked. Alternate translation: “like dried seed husks” or “like fallen leaves” -1:4 evr7 rc://*/ta/man/translate/figs-metaphor כִּ֥י אִם־כַּ֝⁠מֹּ֗ץ אֲֽשֶׁר־תִּדְּפֶ֥⁠נּוּ רֽוּחַ 1 The idea of **the wicked** as waste material gathered at the harvest that is then eliminated in some way is a common biblical image of God judging the wicked. If your readers would misunderstand this, consider how to make the connection to the next verse show this more clearly, because there the author makes this explicit. -1:5 xo05 rc://*/ta/man/translate/grammar-connect-words-phrases עַל־כֵּ֤ן 1 **Thus** indicates that the connection between the previous statements and this is one of similarity. Just like the chaff is removed from the good harvest and destroyed, thus the wicked will be removed from Yahweh’s righteous people and destroyed. Alternate translation: “In the same way” -1:5 kt0k rc://*/ta/man/translate/figs-idiom יָקֻ֣מוּ רְ֭שָׁעִים בַּ⁠מִּשְׁפָּ֑ט 1 To **stand in the judgment** is to be innocent. Unlike the man in [PSA 24:3-4](../24/03.md), the wicked will be judged by Yahweh, and will not rise again as in [PSA 140:10](../140/10.md). +1:4 evr7 rc://*/ta/man/translate/figs-metaphor כִּ֥י אִם־כַּ֝⁠מֹּ֗ץ אֲֽשֶׁר־תִּדְּפֶ֥⁠נּוּ רֽוּחַ 1 The idea of **the wicked** as waste material gathered at the harvest and eliminated in some way is a common biblical image of God judging the wicked. If your readers would misunderstand this, consider how to make the connection to the next verse show this more clearly, because there the author makes this explicit. +1:5 xo05 rc://*/ta/man/translate/grammar-connect-words-phrases עַל־כֵּ֤ן 1 **Thus** indicates that the connection between the previous statements and this is one of similarity. Just like the chaff is removed from the good harvest and destroyed, thus the wicked will be removed from Yahweh’s righteous people and destroyed. Use a natural form in your language for connecting this statement to the previous one. Alternate translation: “In the same way” +1:5 kt0k rc://*/ta/man/translate/figs-idiom לֹא־יָקֻ֣מוּ רְ֭שָׁעִים בַּ⁠מִּשְׁפָּ֑ט 1 To **stand in the judgment** is to be innocent. Unlike the man in [PSA 24:3-4](../24/03.md), the wicked will be judged by Yahweh, and will not rise again as in [PSA 140:10](../140/10.md). If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “the wicked ones will not get off the hook” or “the wicked ones will not be found innocent” 1:5 h9cj יָקֻ֣מוּ 1 The word translated **stand** here is translated as “arise” in [PSA 140:10](../140/10.md) and in many other places. This hints at resurrection imagery which helps to clarify which judgment is in the mind of the author. -1:5 dhfv rc://*/ta/man/translate/figs-abstractnouns בַּ⁠מִּשְׁפָּ֑ט 1 This refers to the time when Yahweh will finally judge the whole world. If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. +1:5 dhfv rc://*/ta/man/translate/figs-abstractnouns בַּ⁠מִּשְׁפָּ֑ט 1 This refers to the time when Yahweh will finally judge the whole world. If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Alternate translation: “in Yahweh’s final court” 1:5 yb22 rc://*/ta/man/translate/figs-ellipsis וְ֝⁠חַטָּאִ֗ים 1 The author is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “nor will sinners stand” -1:5 ys17 rc://*/ta/man/translate/figs-nominaladj צַדִּיקִֽים 1 The author is using the adjective **righteous** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. (Note: **ones** has been supplied in the ULT to mark that this adjective is plural.) Alternate translation: “righteous people” or “people who are righteous” 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. 2:1 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” @@ -74,7 +73,7 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio 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:\r\n- Superscription\r\n- v. 1 Distress \r\n- v. 2-6 Rebuke\r\n- v. 7-9 Blessing\n\n\n## About the Psalm\n\n\n\r\n\r\n**Purpose:** to intercede for the people and call them to repentance.\r\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!\r\n**Message:** Yahweh alone gives peace and security in times of distress.\n\n\n\r\n\r\n## Poetic Elements (See: [[rc://en/ta/man/translate/writing-poetry]]):\n\n\n\r\n- Repetition features between v. 1, 6, and 8. See the note in [v. 6](../04/06.md).\r\n- Hebrew roots from v. 5 repeat in v. 7-9. See the note in [v. 5](../04/05.md).\r\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.\r\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\r\n\r\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\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/) 4:1 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”