CSB - Christian Standard Bible - HCSB minus the H :)

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Are there any at the present time that uses the Majority Greek text as its source though?

The only one of which I am aware is the World English Bible. I don't know if I would call it a scholarly work, though. I could be wrong, but from what I understand, it is a revision of the ASV both in language usage and the text (i.e., it "corrects" the ASV where it differs from the Majority Text).
 
The WEB Bible also uses Yahweh in the OT for LORD like the HCSB. And I admire the translator not getting a copyright on it and depositing it in the public domain. But I think it's just a one man job and it's commendable that he was willing to tweak the ASV'S critical readings with MT readings that are closer to the TR. It's small potatoes when compared to 90 scholars translating the HCSB with the newest critical text and the cutting edge of scholarship.

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After downloading the CSB Bible app, I'm strongly considering switching from the ESV. I have been an ESV loyalist since my conversion, but for whatever reason I have a difficult time memorizing from that translation.

I do have a question though, why does the Csb translate the word "blessed" to "happy is" in Psalm 1:1, and yet keep the word "blessed" in the beatitudes? I don't know the original languages, so I'm curious. I know of some modern translations that use the words "happy is" in the beatitudes, so I sort of expected to see the same in the Csb (especially after viewing Psalm 1).
 
After downloading the CSB Bible app, I'm strongly considering switching from the ESV. I have been an ESV loyalist since my conversion, but for whatever reason I have a difficult time memorizing from that translation.

I do have a question though, why does the Csb translate the word "blessed" to "happy is" in Psalm 1:1, and yet keep the word "blessed" in the beatitudes? I don't know the original languages, so I'm curious. I know of some modern translations that use the words "happy is" in the beatitudes, so I sort of expected to see the same in the Csb (especially after viewing Psalm 1).
The Greek term used as Blessed would seem to give an intended meaning of a person being fortunate, receiving the help and comfort of God in his current situation, so to receive a blessing from God.
 
...why does the Csb translate the word "blessed" to "happy is" in Psalm 1:1, and yet keep the word "blessed" in the beatitudes?

My best educated guess is that there is some lexical nuance that actually makes אַשְׁרֵי different in meaning from μακάριος. Just looking at all of the occurrences of אַשְׁרֵי in the OT (44 occurrences), the CSB translates the term consistently as "happy," except in two places: Psalm 32:1-2 and Ecclesiastes 10:17. As for μακάριος in the NT (50 occurrences), they consistently render the term "blessed," except, again, in two places: Acts 26:2 (the context makes the rendering obvious; no major translation renders this occurrence "blessed") and 1 Corinthians 7:40 (again, context, and the fact that it is in comparative form).

In the end, the best place to go is to a lexicon such as BDAG (Greek) and HALOT (Hebrew/Aramaic).

EDIT: I just looked at HALOT for אַשְׁרֵי; the listing is short and inconclusive, in my view.
 
The term "blessed" should not be reduced in meaning or function. As a distinctly religious term it conveys better the intent of the original to show that "true happiness" (not "happiness" in general) is the outcome of being in a state of favour before God. It is in keeping with the biblical teaching that man owes God honour and obedience in the first place. The general idea of "happiness" as an end in itself is foreign to the biblical concept, and with the prevalence of hedonist teaching it is bound to be misunderstood and misapplied.
 
Note the comments of Leland Ryken on the GNB's translation of Psalm 1 (Understanding English Bible Translation, p. 60):

The first shock to the system is the replacement of the word blessed with the word happy. The word blessed is one of the evocative words of the traditional English Bible, and for that very reason it is on the “hit list” of a colloquial translation philosophy. The word blessed is the essential feature of the literary form known as the beatitude (“the state or quality of being blessed”). Whenever the word blessed appears in a beatitude, it is understood as actually conferring that quality, in addition to being a prayer or wish that a person be blessed. Compared to the gravitas of the word blessed, the word happy is a trivializing term, replacing the spiritual connotations of blessed with an affective, “feel good” word. We can see right here one quality of the new Bibles: a reduction of the richness of traditional translations to a mundane, one-dimensional level.
 
Just to be clear, I was not arguing that אַשְׁרֵי should be translated as "happy," just in case that was misunderstood. I was merely trying to provide my own rationale for why that might be the case with the CSB.
 
Note the comments of Leland Ryken on the GNB's translation of Psalm 1 (Understanding English Bible Translation, p. 60):
The first shock to the system is the replacement of the word blessed with the word happy. The word blessed is one of the evocative words of the traditional English Bible, and for that very reason it is on the “hit list” of a colloquial translation philosophy. The word blessed is the essential feature of the literary form known as the beatitude (“the state or quality of being blessed”). Whenever the word blessed appears in a beatitude, it is understood as actually conferring that quality, in addition to being a prayer or wish that a person be blessed. Compared to the gravitas of the word blessed, the word happy is a trivializing term, replacing the spiritual connotations of blessed with an affective, “feel good” word. We can see right here one quality of the new Bibles: a reduction of the richness of traditional translations to a mundane, one-dimensional level.

Ironically, this quote highlights the reason why "Happy is..." is in some ways a better translation here. By collapsing the translation of both ashre and brk into a single English word, "Blessed," the way is paved for Dr Ryken to make the mistake of transferring meaning from one root to the other. When he says, "Whenever the word blessed appears in a beatitude, it is understood as actually conferring that quality, in addition to being a prayer or wish that a person be blessed," he is taking a concept from the brk group and applying it to ashre. brk can be used as a prayer or a wish (see Gen. 14:19), while ashre always describes a state - the state of a person who is to be envied. So CSB here preserves a more literal "word for word" translation in its rendering "Happy is". This translation shouldn't have been such a great a shock to Dr Ryken as it is exactly the same translation that the KJV and ESV use for ashre in Deut 33:29, 1 Kings 10:8 and 2 Chron 9:7 (the ESV also opts for "happy" against KJV's "blessed" in Gen. 30:13, though it reverses the KJV's use of happy in Ps 146:5, Prov 3:13 and 28:14).

In addition, he commits another common exegetical fallacy when he transfers the "spiritual connotations" of "blessed" back to the Hebrew word ashre. The ESV translation of Gen. 30:13 suggests that there is nothing inherently spiritual in the Hebrew word. The "spiritual" connotation comes from the context of the word.That someone as well educated as Dr Ryken can make these mistakes highlights all the more the need for such a distinction to aid in proper understanding by ordinary readers.

The reality is that the task of Bible translation is very hard. There aren't always exact English equivalents for Hebrew terms. As a translator, you don't get to write five pages of explanation to defend your choices, as you might in a commentary. But there are often factors involved beyond a desire to "dumb down" the text.
 
This translation shouldn't have been such a great a shock to Dr Ryken as it is exactly the same translation that the KJV and ESV use for ashre in Deut 33:29, 1 Kings 10:8 and 2 Chron 9:7 (the ESV also opts for "happy" against KJV's "blessed" in Gen. 30:13, though it reverses the KJV's use of happy in Ps 146:5, Prov 3:13 and 28:14).

The traditional use of "happy" is used in secular-type contexts, although even here it is still seen as the outcome of life in right relationship with God. That the word carries the simple idea of a happy state in some contexts is no reason that it should be imposed on all contexts.

In addition, he commits another common exegetical fallacy when he transfers the "spiritual connotations" of "blessed" back to the Hebrew word ashre. The ESV translation of Gen. 30:13 suggests that there is nothing inherently spiritual in the Hebrew word. The "spiritual" connotation comes from the context of the word.That someone as well educated as Dr Ryken can make these mistakes highlights all the more the need for such a distinction to aid in proper understanding by ordinary readers.

The word conveys the connotation of beatitude in "religious" context. This is especially noticeable in the formation of the inclusio of Pss. 1-2, which has been said to set the tone for the Psalter in general.

The lexicons and theological dictionaries recognise that the idea of pronouncement is evident in numerous contexts.
 
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