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 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 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 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	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	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.”
+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	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	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 the way in which they live. Not only does the happy man not do what the wicked say, but doing what sinners do does not become the way in which 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	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 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	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. 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.
+1:2	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 it would be helpful in your language, 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 causes 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 it would be helpful in your language, you could make the argument a little more explicit as the “Like … so” connection does in the UST. See [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”
+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 it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and it will not die”
 1:3	s609		rc://*/ta/man/translate/figs-litotes	וְ⁠עָלֵ֥⁠הוּ לֹֽא־יִבּ֑וֹל	1	Here the author uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that is the opposite of the intended meaning. If this is confusing in your language, you can express the meaning positively. Alternate translation: “and its leaves are strong and green”
 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 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.
+1:4	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 it 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 and eliminated in some way is a common biblical image of God judging the wicked. If it would be helpful in your language, 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 helping to clarify which judgment is in the mind of the author.
+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 [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 [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. 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”
 1:6	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 around 1,000 years before Christ.\n\n\n## Structure\n\n1. verse 1–3 Rebellion - Earthly kings plot rebellion\n2. verse 4–6 Response - The Heavenly King laughs\n3. verse 7–9 Decree - The King on Zion recounts Yahweh's covenant\n4. verse 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.”
+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 were 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 around 1,000 years before Christ.\n\n\n## Structure\n\n1. verses 1–3 Rebellion - Earthly kings plot rebellion\n2. verses 4–6 Response - The Heavenly King laughs\n3. verses 7–9 Decree - The King on Zion recounts Yahweh's covenant\n4. verses 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 (verse 2), in heaven (verse 4), on the mountain (often seen as a meeting place between heaven and earth (verse 6), and on earth again (verse10).\n- The rebellious words in verse 3 are echoed by similar sounding but very contrastive (obedient) words in verses 10–12. \n- The word for son in verse 12 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.
 2:2	ag3k		rc://*/ta/man/translate/figs-parallelism	יִ֥תְיַצְּב֨וּ ׀ מַלְכֵי־אֶ֗רֶץ וְ⁠רוֹזְנִ֥ים נֽוֹסְדוּ־יָ֑חַד	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: “The kings of the earth take their stand, indeed, the rulers conspire together”
 2:3	bvs1		rc://*/ta/man/translate/figs-parallelism	נְֽ֭נַתְּקָה אֶת־מֽוֹסְרוֹתֵ֑י⁠מוֹ וְ⁠נַשְׁלִ֖יכָה מִמֶּ֣⁠נּוּ עֲבֹתֵֽי⁠מוֹ	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: “Let us tear apart their bonds, truly, let us cast their cords away from us.”
-2:3	xw9h		rc://*/ta/man/translate/figs-metaphor	נְֽ֭נַתְּקָה אֶת־מֽוֹסְרוֹתֵ֑י⁠מוֹ וְ⁠נַשְׁלִ֖יכָה מִמֶּ֣⁠נּוּ עֲבֹתֵֽי⁠מוֹ	1	The people of other nations speak of Yahweh and his anointed's rule over them as if it were **bonds**and **cords**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “We should free ourselves from their control; we should not let them rule over us any longer”
-2:4	vz39		rc://*/ta/man/translate/figs-parallelism	יוֹשֵׁ֣ב בַּ⁠שָּׁמַ֣יִם יִשְׂחָ֑ק אֲ֝דֹנָ֗⁠י יִלְעַג־לָֽ⁠מוֹ	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 to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “He who sits in the heavens sneers; indeed,\nthe Lord mocks them.”
+2:3	xw9h		rc://*/ta/man/translate/figs-metaphor	נְֽ֭נַתְּקָה אֶת־מֽוֹסְרוֹתֵ֑י⁠מוֹ וְ⁠נַשְׁלִ֖יכָה מִמֶּ֣⁠נּוּ עֲבֹתֵֽי⁠מוֹ	1	The people of other nations speak of Yahweh and his anointed one's rule over them as if it were **bonds** and **cords**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “We should free ourselves from their control; we should not let them rule over us any longer”
+2:4	vz39		rc://*/ta/man/translate/figs-parallelism	יוֹשֵׁ֣ב בַּ⁠שָּׁמַ֣יִם יִשְׂחָ֑ק אֲ֝דֹנָ֗⁠י יִלְעַג־לָֽ⁠מוֹ	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 to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “He who sits in the heavens sneers; indeed, the Lord mocks them.”
 2:4	t9zx		rc://*/ta/man/translate/figs-explicit	יוֹשֵׁ֣ב	1	Here, **sitting** represents ruling. 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 who rules” (See also: [[rc://*/ta/man/translate/figs-metonymy]])
-2:5	z631		rc://*/ta/man/translate/figs-abstractnouns	בְ⁠אַפּ֑⁠וֹ וּֽ⁠בַ⁠חֲרוֹנ֥⁠וֹ	1	If your language does not use abstract nouns for the ideas of **anger** and **fury**, you could express the same ideas in another way. See the UST.
+2:5	z631		rc://*/ta/man/translate/figs-abstractnouns	בְ⁠אַפּ֑⁠וֹ וּֽ⁠בַ⁠חֲרוֹנ֥⁠וֹ	1	If your language does not use abstract nouns for the ideas of **anger** and **fury**, you could express the same ideas in another way, as modeled by the UST.
 2:6	ygss		rc://*/ta/man/translate/writing-quotations		0	This verse is a quotation of Yahweh (who is mentioned before this verse as the Lord who is sitting in the heavens). If the speaker would be unclear, you may want to introduce him as the UST does.
 2:6	emc4		rc://*/ta/man/translate/figs-rpronouns	וַ֭⁠אֲנִי	1	Yahweh says **I myself** to emphasize how significant it was that it was he and not someone else who was setting up this king on Zion. Use a way that is natural in your language to indicate this significance. Alternate translation: “I alone”
 2:6	v3q9		rc://*/ta/man/translate/figs-metaphor	נָסַ֣כְתִּי	1	Scholars debate the meaning of this verb. However, all the options lead either symbolically or literally to the idea that Yahweh has made his king the ruler on Zion. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “installed” or “placed”
 2:7	d5l7		rc://*/ta/man/translate/figs-explicit	אֲסַפְּרָ֗ה אֶֽ֫ל חֹ֥ק יְֽהוָ֗ה אָמַ֘ר	1	The person saying this is the king that Yahweh placed in Zion. This is a change of speaker from the previous verse, though both are unmarked in the original. You can include this information if that would be helpful to your readers. Alternate translation: “The king says he will describe”
-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	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 ideas 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	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 a **jar 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”
 2:12	w4m8		rc://*/ta/man/translate/translate-symaction	נַשְּׁקוּ־בַ֡ר	1	To **kiss the son** is a symbolic action showing loyalty and pledged obedience. If this would not be clear to your readers, you can explain the significance of this action in the text or in a footnote. People would show their king that they were loyal to him by kissing him, perhaps on the feet. Alternate translation: “Show the son that you are truly loyal to him” or “Bow down humbly before his son”
 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 3 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- verse 1–2 Foes “rising” against psalmist\n- verse 3–4 Trust expressed to Yahweh (on his holy hill, see [Psalm 2:6](../02/06.md))\n- verse 5–6 Trust in Yahweh proclaimed\n- verse 7–8 Help petitioned from Yahweh (“rising” and saving refer back to verse 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 verses 2–3 and verses 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 (verse 3a: "you;" verse 5a: "I"). "You" (=Yahweh) is the topic of the second section (verses 3–4), and "I" (=David) is the topic of the third section (verses 5–6).\n- The first section (verses 1–2) and the two middle sections (verses 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.
+2:12	l654		rc://*/ta/man/translate/figs-metaphor	כִּֽי־יִבְעַ֣ר כִּ⁠מְעַ֣ט אַפּ֑⁠וֹ	1	The anger of the **son** 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 3 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- verse 1–2 Foes “rising” against psalmist\n- verse 3–4 Trust expressed to Yahweh (on his holy hill, see [Psalm 2:6](../02/06.md))\n- verses 5–6 Trust in Yahweh proclaimed\n- verses 7–8 Help petitioned from Yahweh (“rising” and saving refer back to verse 1–2)\n\nSee 2 Samuel 15–18 for the story of David fleeing from Absalom.\n\n\n## Poetic Elements (See: [[rc://en/ta/man/translate/writing-poetry]]):\n- The psalm divides into four sections that are nearly the same length (14 words / 14 words / 14 words / 15 words).\n- “Rising” and “salvation” are repeated between verses 2–3 and verses 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 (verse 3a: "you;" verse 5a: "I"). "You" (=Yahweh) is the topic of the second section (verses 3–4), and "I" (=David) is the topic of the third section (verses 5–6).\n- The first section (verses 1–2) and the two middle sections (verses 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 getting in my face” or “Those who rebel against me”
+3:1	xp7i		rc://*/ta/man/translate/figs-exclamations	יְ֭הוָה מָֽה־רַבּ֣וּ צָרָ֑⁠י	1	The word **how** marks this as an exclamation that is emphasizing to Yahweh by an emotional outburst how very 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” or "Those getting in my face”
 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.
+3:2	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** or (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 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	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”
+3:5	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 lie down and sleep. The events **laid down and slept** are not one-time occurrences, but 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 lie 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	The author speaks of starting to do something as to "Rise 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	Hitting an enemy on the cheek 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 4 General Notes\n\n## Outline:\n- Superscription\n- verse 1 Distress \n- verse 2–6 Rebuke\n- verse 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 verse 1, 6, and 8. See the note in [verse 6](../04/06.md).\n- Hebrew roots from verse 5 repeat in verse 7–9. See the note in [verse 5](../04/05.md).\n- There seems to be a morning and night pattern. The word translated **call** ([verse 1](../04/01.md)) and **cry** ([verse 3](../04/03.md)) sound like the Hebrew word for morning, and then bed is mentioned in [verse 4](../04/04.md). Yahweh lifting up the light of his face is like the dawn in [verse 6](../04/06.md) and in [verse 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 [verse 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 (verse 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:intro	b2qk				0	# Psalm 4 General Notes\n\n## Outline:\n- Superscription\n- verse 1 Distress \n- verses 2-6 Rebuke\n- verses 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 verses 1, 6, and 8. See the note in [verse 6](../04/06.md).\n- Hebrew roots from verse 5 repeat in verses 7–9. See the note in [verse 5](../04/05.md).\n- There seems to be a morning and night pattern. The word translated **call** ([verse 1](../04/01.md)) and **cry** ([verse 3](../04/03.md)) sound like the Hebrew word for morning, and then bed is mentioned in [verse 4](../04/04.md). Yahweh lifting up the light of his face is like the dawn in [verse 6](../04/06.md) and in [verse 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 [verse 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 (verse 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”
 4:1	f3xk			חָ֝נֵּ֗⁠נִי	1	Alternate translation: “be gracious to”\r
@@ -83,15 +83,15 @@ front:intro	rx9u				0	# Introduction to Psalms\n\n## Part 1: General Introductio
 4:2	p3x5		rc://*/ta/man/translate/figs-rquestion	עַד־מֶ֬ה כְבוֹדִ֣⁠י לִ֭⁠כְלִמָּה תֶּאֱהָב֣וּ⁠ן רִ֑יק תְּבַקְשׁ֖וּ כָזָ֣ב\n	1	The author is using the question form to rebuke his enemies. If you would not use the question form for this purpose in your language, you could translate these three questions as statements or exclamations. Alternate translation: “stop calling glory shame! Stop loving futility! Stop seeking falsehood!”
 4:2	vy7i		rc://*/ta/man/translate/figs-abstractnouns	כְבוֹדִ֣⁠י לִ֭⁠כְלִמָּה\r	1	If your language does not use abstract nouns for the ideas of **glory** and **shame**, you could express the same ideas in another way. Alternate translation: “you consider my glorious deeds as shameful deeds”
 4:2	i8ct		rc://*/ta/man/translate/figs-abstractnouns	תֶּאֱהָב֣וּ⁠ן רִ֑יק תְּבַקְשׁ֖וּ כָזָ֣ב\r	1	If your language does not use abstract nouns for the ideas of **futility** and **falsehood**, you could express the same ideas in another way. Alternate translation: “How long will you love vain things? How long will you pursue untrue things?”
-4:4	api1		rc://*/ta/man/translate/figs-explicit	רִגְז֗וּ וְֽ⁠אַל־תֶּ֫חֱטָ֥אוּ\r	1	The implication could be (1) that the hearers should **tremble** in fear of Yahweh’s punishment for the unfaithful or (2) that if the hearers are angry, they should control themselves and not sin. You can include this information if that would be helpful to your readers. Alternate translation: “Tremble in fear and do not sin” or “Even if you tremble angrily do not sin”
+4:4	api1		rc://*/ta/man/translate/figs-explicit	רִגְז֗וּ וְֽ⁠אַל־תֶּ֫חֱטָ֥אוּ\r	1	The implication could be: (1) that the hearers should **tremble** in fear of Yahweh’s punishment for the unfaithful or (2) that if the hearers are angry, they should control themselves and not sin. You can include this information if that would be helpful to your readers. Alternate translation: “Tremble in fear and do not sin” or “Even if you tremble angrily, do not sin”
 4:4	u9p9		rc://*/ta/man/translate/figs-metaphor	אִמְר֣וּ בִ֭⁠לְבַבְ⁠כֶם\r	1	Here, the **heart** represents the thoughts and motives. Your language may have a comparable expression that you can use in your translation. Alternate translation: “Consider your thoughts and motives”
 4:4	l67w		rc://*/ta/man/translate/writing-poetry	אִמְר֣וּ בִ֭⁠לְבַבְ⁠כֶם עַֽל־מִשְׁכַּבְ⁠כֶ֗ם	1	The Hebrew root words for **speak**, **heart**, and **bed** in this verse appear in verses 7 (as “say”), 8, and 9 (as “lie down”) respectively (in the same order). Consider if a similar pattern would create a natural poetic effect in your language.
 4:4	y3aa			אִמְר֣וּ בִ֭⁠לְבַבְ⁠כֶם	1	Alternate translation: “Think to yourselves”
 4:4	gm9i		rc://*/ta/man/translate/figs-explicit	וְ⁠דֹ֣מּוּ	1	Here, **be silent** means that the listeners should show self-control and not act on sinful impulses. You can include this information if that would be helpful to your readers. Alternate translation: “and do not act on evil thoughts”
 4:5	ma8e		rc://*/ta/man/translate/figs-abstractnouns	זִבְחֵי־צֶ֑דֶק	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: “sacrifices that are righteous”
-4:5	h8tj		rc://*/ta/man/translate/writing-poetry	צֶ֑דֶק וּ֝⁠בִטְח֗וּ\n	1	The words **righteousness** and **trust** form the poetic center of this psalm. Righteousness is mentioned in [verse 1](../04/01.md) and **trust** is the same word translated as “securely” in [verse 8](../04/08.md). You may wish to explore if you can reflect this symmetry in a natural way in your language.
+4:5	h8tj		rc://*/ta/man/translate/writing-poetry	צֶ֑דֶק וּ֝⁠בִטְח֗וּ\n	1	The words **righteousness** and **trust** form the poetic center of this psalm. Righteousness is mentioned in [verse 1](../04/01.md) and **trust** is the same word translated as “securely” in [verse 8](../04/08.md). You may wish to explore whether you can reflect this symmetry in a natural way in your language.
 4:6	k53m		rc://*/ta/man/translate/figs-rquestion	מִֽי־יַרְאֵ֪⁠נ֫וּ ט֥וֹב\r	1	The people asking this are using the question form to make a complaint and implied request. If you would not use the question form for this purpose in your language, you could translate this as a statement or plain request. Alternate translation: “No one is showing us good!” or “Please, someone show us good!”
-4:6	uvl3		rc://*/ta/man/translate/figs-metaphor	מִֽי־יַרְאֵ֪⁠נ֫וּ ט֥וֹב\r	1	Here, **good** is talked about as if it were something that someone could **show** to someone else.  If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Who will do good things for us”
+4:6	uvl3		rc://*/ta/man/translate/figs-metaphor	מִֽי־יַרְאֵ֪⁠נ֫וּ ט֥וֹב\r	1	Here, **good** is spoken of as if it were something that someone could **show** to someone else. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Who will do good things for us”
 4:6	stu3		rc://*/ta/man/translate/figs-metaphor	נְֽסָ⁠ה־עָ֭לֵי⁠נוּ א֨וֹר פָּנֶ֬י⁠ךָ	1	The writer speaks of Yahweh acting favorably towards them as if Yahweh’s face shone a light on them. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “act favorably towards us”
 4:6	w969			נְֽסָ⁠ה־עָ֭לֵי⁠נוּ א֨וֹר פָּנֶ֬י⁠ךָ יְהוָֽה	1	This is a reference to the high priest’s blessing in [Numbers 6:24](../num/06/24.md).
 4:7	v4vs		rc://*/ta/man/translate/figs-metaphor	נָתַ֣תָּה שִׂמְחָ֣ה בְ⁠לִבִּ֑⁠י\r	1	Here, the phrase **put joy in my heart** represents that the author’s emotional state is joyful. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “You have made me happy”
@@ -100,34 +100,34 @@ front:intro	rx9u				0	# Introduction to Psalms\n\n## Part 1: General Introductio
 4:7	ec21		rc://*/ta/man/translate/writing-poetry		0	In Hebrew, this verse uses progressively shortening lines and repeated sounds to create a sense of peaceful rest. Consider if there is a way in your language to create the same sensation.
 4:8	vko0		rc://*/ta/man/translate/grammar-connect-logic-result	בְּ⁠שָׁל֣וֹם יַחְדָּו֮ אֶשְׁכְּבָ֪ה וְ⁠אִ֫ישָׁ֥ן כִּֽי־אַתָּ֣ה יְהוָ֣ה לְ⁠בָדָ֑ד לָ֝⁠בֶ֗טַח תּוֹשִׁיבֵֽ⁠נִי	1	If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “Since you alone, Yahweh, cause me to dwell securely, therefore in peace I will both lie down and sleep.”
 4:8	b57u		rc://*/ta/man/translate/figs-abstractnouns	בְּ⁠שָׁל֣וֹם	1	If your language does not use an abstract noun for the idea of **peace**, you could express the same idea in another way. Alternate translation: “Peacefully”
-5:intro	e67h				0	# Psalm 5 General Notes\n\n## Outline:\n- Superscription\n- verse 1–2 Appeal\n- verse 3–7 Precedent\n- verse 8–11 Petition\n- verse 12 Resolution\n\n## About the Psalm\n\n**Purpose:** to petition the divine King and Judge for justice from enemies.\n**Content:** Yahweh, act justly! Banish the evildoers! Shelter the righteous!\n**Message:** Yahweh is a just ruler and he blesses the just.\n\n## Poetic Elements (See: [[rc://en/ta/man/translate/writing-poetry]]):\n\n- The first word of the content portion of the psalm starts with the first letter of the Hebrew alphabet and the final word starts with the last letter of the Hebrew alphabet. This symbolizes completeness. The author’s appeal to Yahweh is complete.\n- There is a parallel structure between verses 3–7 and verses 8–11:\n    - Verses 3 and 8 start with an address to Yahweh, who is also the subject.\n    - Verses 4 and 9 start with “For” + negation, use a verbless clause in Hebrew, and the wicked are the topic. \n    - Verses 7 and 11 contrast with what is immediately before and speak of being with Yahweh.\n    - There is also progression between each earlier verse and it’s related later verse either in specificity or time.\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 5](https://psalms.cdbr.org/w/Psalm_5) by Cambridge Digital Bible Research, Katie Frost, Meaghan Smith, Nikki Mustin et al, used under [CC BY](https://creativecommons.org/licenses/by/4.0/)
+5:intro	e67h				0	# Psalm 5 General Notes\n\n## Outline:\n- Superscription\n- verses 1–2 Appeal\n- verses 3–7 Precedent\n- verses 8–11 Petition\n- verse 12 Resolution\n\n## About the Psalm\n\n**Purpose:** to petition the divine King and Judge for justice from enemies.\n**Content:** Yahweh, act justly! Banish the evildoers! Shelter the righteous!\n**Message:** Yahweh is a just ruler, and he blesses the just.\n\n## Poetic Elements (See: [[rc://en/ta/man/translate/writing-poetry]]):\n\n- The first word of the content portion of the psalm starts with the first letter of the Hebrew alphabet and the final word starts with the last letter of the Hebrew alphabet. This symbolizes completeness; the author’s appeal to Yahweh is complete.\n- There is a parallel structure between verses 3–7 and verses 8–11:\n    - Verses 3 and 8 start with an address to Yahweh, who is also the subject.\n    - Verses 4 and 9 start with “For” followed by a word of negation. They use a verbless clause in Hebrew, and the wicked are the topic. \n    - Verses 7 and 11 contrast with what is immediately before, and they speak of being with Yahweh.\n    - There is also progression between each earlier verse and its related later verse either in specificity or time.\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 5](https://psalms.cdbr.org/w/Psalm_5) by Cambridge Digital Bible Research, Katie Frost, Meaghan Smith, Nikki Mustin et al, used under [CC BY](https://creativecommons.org/licenses/by/4.0/)
 5:1	i566		rc://*/ta/man/translate/figs-abstractnouns	אֲמָרַ֖⁠י	1	If your language does not use an abstract noun for the idea of spoken **words**, you could express the same idea in another way. Alternate translation: “To what I say”
-5:1	xts1		rc://*/ta/man/translate/figs-idiom	הַאֲזִ֥ינָ⁠ה	1	Here, **give ear** is an idiom that means “listen.” 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: “pay attention to”
-5:2	rui6			מַלְכִּ֥⁠י וֵ⁠אלֹהָ֑⁠י	1	The author is not referring to two people, both of these terms refer to Yahweh.
-5:2–3	svyb		rc://*/ta/man/translate/writing-poetry	לְ⁠ק֬וֹל & קוֹלִ֑⁠י	1	The words translated as **sound** and **voice** are the same in the original. If your language has a word that could be the same in both places you could consider using it to follow the poetic parallel of the original.
-5:1,5:3,5:8,5:12	sbh4		rc://*/ta/man/translate/writing-poetry	יְהוָ֗ה & יְֽהוָ֗ה & יְהוָ֤ה & יְהוָ֑ה	1	The direct address to **Yahweh** in each of these verses marks the start of a new section of the psalm. If your language marks section beginnings in poetry in a certain way you may wish to use them at the beginning of these verses. 
-5:3	i42x		rc://*/ta/man/translate/figs-explicit	אֶֽעֱרָךְ־לְ֝⁠ךָ֗ וַ⁠אֲצַפֶּֽה	1	This could mean: (1) The author prepares his argument or legal case for Yahweh. Alternate translation: “I prepare my case for you and watch for your judgment.” (2) The author prepares to be rescued by Yahweh. Alternate translation: “I prepare to be rescued by you and wait for you.” You could include this information if that would be helpful to your readers.
+5:1	xts1		rc://*/ta/man/translate/figs-idiom	הַאֲזִ֥ינָ⁠ה	1	Here, **give ear** is an idiom that means “listen.” 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: “pay attention”
+5:2	rui6			מַלְכִּ֥⁠י וֵ⁠אלֹהָ֑⁠י	1	The author is not referring to two people; both of these terms refer to Yahweh.
+5:2-3	svyb		rc://*/ta/man/translate/writing-poetry	לְ⁠ק֬וֹל & קוֹלִ֑⁠י	1	The words translated as **sound** and **voice** are the same in the original. If your language has a word that could be the same in both places, you could consider using it to follow the poetic parallel of the original.
+5:1,5:3,5:8,5:12	sbh4		rc://*/ta/man/translate/writing-poetry	יְהוָ֗ה & יְֽהוָ֗ה & יְהוָ֤ה & יְהוָ֑ה	1	The direct address to **Yahweh** in each of these verses marks the start of a new section of the psalm. If your language marks section beginnings in poetry in a certain way, you may wish to use them at the beginning of these verses. 
+5:3	i42x		rc://*/ta/man/translate/figs-explicit	אֶֽעֱרָךְ־לְ֝⁠ךָ֗ וַ⁠אֲצַפֶּֽה	1	This could mean: (1) the author prepares his argument or legal case for Yahweh. Alternate translation: “I prepare my case for you and watch for your judgment.” (2) the author prepares to be rescued by Yahweh. Alternate translation: “I prepare to be rescued by you and wait for you.” You could include this information if that would be helpful to your readers.
 5:4	rk6n		rc://*/ta/man/translate/figs-abstractnouns	רֶ֥שַׁע	1	If your language does not use an abstract noun for the idea of **wickedness**, you could express the same idea in another way. Alternate translation: “wicked deeds”
-5:5	tnqo		rc://*/ta/man/translate/figs-idiom	הֽ֭וֹלְלִים לְ⁠נֶ֣גֶד עֵינֶ֑י⁠ךָ	1	Here, **stand in front of your eyes** is an idiom that means “come near you” which implies worshiping Yahweh. 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: “draw near to you” or “be allowed to offer pleasing worship to you”
+5:5	tnqo		rc://*/ta/man/translate/figs-idiom	הֽ֭וֹלְלִים לְ⁠נֶ֣גֶד עֵינֶ֑י⁠ךָ	1	Here, **stand in front of your eyes** is an idiom that means “come near you,” which implies worshiping Yahweh. 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: “draw near to you” or “be allowed to offer pleasing worship to you”
 5:5	ysn7		rc://*/ta/man/translate/figs-abstractnouns	פֹּ֥עֲלֵי אָֽוֶן	1	If your language does not use an abstract noun for the idea of **iniquity**, you could express the same idea in another way. Alternate translation: “who trouble others”
 5:6	qjt8		rc://*/ta/man/translate/figs-123person	אִישׁ־דָּמִ֥ים וּ⁠מִרְמָ֗ה יְתָ֘עֵ֥ב ׀ יְהוָֽה	1	The author is speaking about Yahweh in the third person. If changing between second and third person like this would not be natural in your language, you could continue the second person form. Alternate translation: “the man of blood and deceit you, Yahweh, abhor”
 5:7	d90h		rc://*/ta/man/translate/figs-infostructure	וַ⁠אֲנִ֗י	1	Here the author mentions himself explicitly to make a contrast between himself and the wicked people he’s been talking about. Draw attention to this contrast in a way that is natural in your language. Alternate translation: “I, on the other hand” or “In contrast, I”
 5:7	xxs4		rc://*/ta/man/translate/figs-abstractnouns	בְּ⁠רֹ֣ב חַ֭סְדְּ⁠ךָ	1	If your language does not use an abstract noun for the idea behind the word **faithfulness**, you could express the same idea in another way. Alternate translation: “because you always keep your promises”
 5:7	yqjp		rc://*/ta/man/translate/figs-abstractnouns	הֵֽיכַל־קָ֝דְשְׁ⁠ךָ֗	1	If your language does not use an abstract noun for the idea of **holiness**, you could express the same idea in another way. Alternate translation: “your holy temple”
 5:7	g7gf		rc://*/ta/man/translate/figs-abstractnouns	אֶשְׁתַּחֲוֶ֥ה אֶל־הֵֽיכַל־קָ֝דְשְׁ⁠ךָ֗ בְּ⁠יִרְאָתֶֽ⁠ךָ	1	If your language does not use an abstract noun for the idea of **fear**, you could express the same idea in another way. Alternate translation: “I will reverently bow down toward your temple of holiness”
-5:8	nj5y		rc://*/ta/man/translate/figs-metaphor	נְחֵ֬⁠נִי בְ⁠צִדְקָתֶ֗⁠ךָ	1	The author speaks of **righteousness** as if it were a path and of teaching as guiding. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “teach me to do what is righteous as you do”
+5:8	nj5y		rc://*/ta/man/translate/figs-metaphor	נְחֵ֬⁠נִי בְ⁠צִדְקָתֶ֗⁠ךָ	1	The author speaks of **righteousness** as if it were a path, and of teaching as guiding. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “teach me to do what is righteous as you are righteous” or “teach me to do what is righteous as you do what is righteous”
 5:8	lreo			שׁוֹרְרָ֑⁠י	1	Alternate translation: “those who watch for a chance to attack me”
-5:8	f99i		rc://*/ta/man/translate/figs-metaphor	הַיְשַׁ֖ר לְ⁠פָנַ֣⁠י דַּרְכֶּֽ⁠ךָ	1	The author speaks of following Yahweh’s commands as if doing that were a path. A straight path is easy to see or walk on. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “show me clearly how to live in the right way” or “make it easy for me to do what is right”
+5:8	f99i		rc://*/ta/man/translate/figs-metaphor	הַיְשַׁ֖ר לְ⁠פָנַ֣⁠י דַּרְכֶּֽ⁠ךָ	1	The author speaks of following Yahweh’s commands as if doing so were a path. He asks God to put a straightened path before him, because a straight path is easy to see or walk on. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “show me clearly how to live in the right way” or “make it easy for me to do what is right”
 5:9	yu9i		rc://*/ta/man/translate/figs-metonymy	אֵ֪ין בְּ⁠פִ֡י⁠הוּ נְכוֹנָה֮	1	Here, **firmness** means trustworthiness or dependability. If your language does not use an abstract noun for this idea, you could express the same idea in another way. Alternate translation: “you cannot trust what they say” or “you cannot rely on them”
-5:9	t93l		rc://*/ta/man/translate/figs-metonymy	בְּ⁠פִ֡י⁠הוּ & גְּרוֹנָ֑⁠ם & לְ֝שׁוֹנָ֗⁠ם	1	The **mouth, throat,** and **tongue**  represent people’s speech. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “in their speech … are their words … their talk” or “what they say … is everything they say … everything they say”
+5:9	t93l		rc://*/ta/man/translate/figs-metonymy	בְּ⁠פִ֡י⁠הוּ & גְּרוֹנָ֑⁠ם & לְ֝שׁוֹנָ֗⁠ם	1	The **his mouth**, **their throat**, and **their tongue** represent people’s speech. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “in their speech … are their words … their talk” or “what they say … is everything they say … everything they say”
 5:9	w7sn		rc://*/ta/man/translate/figs-metonymy	קִרְבָּ֪⁠ם הַ֫וּ֥וֹת	1	The **inward being** represents people’s thoughts and desires. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “their thoughts and desires are for destruction”
-5:9	aj6l		rc://*/ta/man/translate/figs-metaphor	קֶֽבֶר־פָּת֥וּחַ גְּרוֹנָ֑⁠ם	1	Their **throat** is spoken of as if it were an open tomb. This could mean: (1) what they say is bad like the smell of dead bodies Alternate translation: “their words are a bad as the smell from a tomb” or (2) it is ready for dead bodies to put into it.  Alternate translation: “they say that they will kill people” or “What they say kills people” If it would be helpful in your language, you could state the meaning plainly.
+5:9	aj6l		rc://*/ta/man/translate/figs-metaphor	קֶֽבֶר־פָּת֥וּחַ גְּרוֹנָ֑⁠ם	1	Their **throat** is spoken of as if it were an open tomb. This could mean: (1) what they say is bad, like the smell of dead bodies Alternate translation: “their words are a bad as the smell from a tomb” or (2) it is ready for dead bodies to be put into it. Alternate translation: “they say that they will kill people” or “What they say kills people” If it would be helpful in your language, you could state the meaning plainly.
 5:9	c5lk		rc://*/ta/man/translate/figs-metaphor	לְ֝שׁוֹנָ֗⁠ם יַחֲלִֽיקוּ⁠ן	1	Here the author is comparing what the enemies say to something **smooth,** which means they flatter people. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “they lie to people to get what they want” or “they say nice things about people without really meaning it”
 5:10	b8gr		rc://*/ta/man/translate/figs-abstractnouns	מִֽ⁠מֹּעֲצ֪וֹתֵ֫י⁠הֶ֥ם בְּ⁠רֹ֣ב	1	If your language does not use abstract nouns for the ideas of **schemes** and **transgressions**, you could express the same ideas in other ways. Alternate translation: “due to their scheming! Because they transgress many times”
 5:10	se86		rc://*/ta/man/translate/figs-metaphor	יִפְּלוּ֮	1	Here, **fall** represents the moral, spiritual, or social decline of the author’s enemies as the inevitable and divinely caused consequences of opposing God’s will. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “may they suffer”
-5:11	p2xk		rc://*/ta/man/translate/figs-metaphor	ח֪וֹסֵי	1	Here the author speaks of people who trust in Yahweh to save and protect them as if they were **seekers** and Yahweh was a **refuge**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “who seek protection”
+5:11	p2xk		rc://*/ta/man/translate/figs-metaphor	ח֪וֹסֵי	1	Here the author speaks of people who trust in Yahweh to save and protect them as if they were **seekers** and Yahweh were a **refuge**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “who seek protection”
 5:11	ujgm			לְ⁠עוֹלָ֣ם	1	Alternate translation: “forever”
-5:11	eqag		rc://*/ta/man/translate/figs-metaphor	וְ⁠תָסֵ֣ךְ עָלֵ֑י⁠מוֹ	1	Here the author is speaking of protection as if it was to **cover over** someone. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and may you defend them”
+5:11	eqag		rc://*/ta/man/translate/figs-metaphor	וְ⁠תָסֵ֣ךְ עָלֵ֑י⁠מוֹ	1	Here the author is speaking of protection as if it were to **cover over** someone. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and may you defend them”
 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”
@@ -146,7 +146,7 @@ front:intro	rx9u				0	# Introduction to Psalms\n\n## Part 1: General Introductio
 6:5	qb7p		rc://*/ta/man/translate/figs-metonymy	זִכְרֶ֑⁠ךָ	1	Here, **remembrance** represents praise or honor. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “praise of you”
 6:5	pn4j		rc://*/ta/man/translate/figs-abstractnouns	כִּ֤י אֵ֣ין בַּ⁠מָּ֣וֶת זִכְרֶ֑⁠ךָ	1	If your language does not use an abstract noun for the idea behind the word **remembrance**, you could express the same idea in another way. Alternate translation: “For in death people cannot remember you”
 6:5	mb1j		rc://*/ta/man/translate/figs-rquestion	בִּ֝⁠שְׁא֗וֹל מִ֣י יֽוֹדֶה־לָּֽ⁠ךְ	1	David uses this question to emphasize that no one in Sheol thanks God. 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: “No one in Sheol will give you thanks!” or “The dead cannot praise you!”
-6:6	ge93		rc://*/ta/man/translate/figs-abstractnouns	יָגַ֤עְתִּי ׀ בְּֽ⁠אַנְחָתִ֗⁠י	1	The author’s **groaning** represents the pain or distress that he feels. If your language does not use an abstract noun for that idea, you could express the same idea in another way.  Alternate translation: “I am very tired because I hurt”
+6:6	ge93		rc://*/ta/man/translate/figs-abstractnouns	יָגַ֤עְתִּי ׀ בְּֽ⁠אַנְחָתִ֗⁠י	1	The author’s **groaning** represents the pain or distress that he feels. If your language does not use an abstract noun for that idea, you could express the same idea in another way. Alternate translation: “I am very tired because I hurt”
 6:6	c1qb		rc://*/ta/man/translate/figs-parallelism	מִטָּתִ֑⁠י & עַרְשִׂ֥⁠י	1	These are different words for the same thing. Alternate translation: “my sleeping place … my sleeping place”
 6:6	isr5		rc://*/ta/man/translate/figs-hyperbole	אַשְׂחֶ֣ה בְ⁠כָל־לַ֭יְלָה מִטָּתִ֑⁠י בְּ֝⁠דִמְעָתִ֗⁠י עַרְשִׂ֥⁠י אַמְסֶֽה	1	The author says his **tears** **cause** his **bed to swim** and his **couch** to **melt** here as extreme statements for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “Every night my bed gets very wet from my many tears that make my whole couch very wet”
 6:7	l9w7		rc://*/ta/man/translate/figs-explicit		0	In this verse, the implied cause of the eye (vision) problems the author is having is his excessive crying. You could include this information if that would be helpful to your readers.