The Grammar and Meaning of Ps 92:11b: Difference between revisions

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===  
===  
[1sg transitive בלל]: The verb בַּ֝לֹּתִ֗י is a transitive qal: "I anoint x" (Ibn Ezra :C:; Ḥakham 1979, 182 :C:; Hupfeld 1862 28-29 :C:; Radak :C:; Tate 1998, 462-463 :C:).#dispreferred
[1sg transitive בלל]: The verb בַּ֝לֹּתִ֗י is a transitive qal: "I anoint x" (Ibn Ezra :C:; Ḥakham 1979, 182 :C:; Hupfeld 1862 28-29 :C:; Radak :C:; Tate 1998, 462-463 :C:).#dispreferred
  + <Event semantics>: The transitive use of בלל fits the semantic profile of other uses of qal בלל (e.g., Gen 11:7, 9), while the object is accessible from the previous line.#dispreferred
  + <Syntax>: The transitive use of בלל fits the semantic profile of other uses of qal בלל (e.g., Gen 11:7, 9), while the object is accessible from the previous line.#dispreferred
   <_ <Object gapping>: Object gapping is very rare in Biblical Hebrew poetry, and generally recognised instances are backwards gapped (O'Connor 1980, 404-405 :M:)
   <_ <Object gapping>: Object gapping is very rare in Biblical Hebrew poetry, and any recognised instances are backwards gapped (O'Connor 1980, 404-405 :M:)
   + [Backwards object gapping]: See גַּם־שָׁמַ֖יִם נָטָ֑פוּ גַּם־עָבִ֖ים נָ֥טְפוּ מָֽיִם׃ (Judg 5:4) and בְּקֶ֥רֶב שָׁנִ֖ים תּוֹדִ֑יעַ בְּרֹ֖גֶז רַחֵ֥ם תִּזְכּֽוֹר׃ (Hab 3:2).
   + [Backwards object gapping]: See גַּם־שָׁמַ֖יִם נָטָ֑פוּ גַּם־עָבִ֖ים נָ֥טְפוּ מָֽיִם׃ (Judg 5:4) and בְּקֶ֥רֶב שָׁנִ֖ים תּוֹדִ֑יעַ בְּרֹ֖גֶז רַחֵ֥ם תִּזְכּֽוֹר׃ (Hab 3:2).
  + <Ugaritic parallel>: The collocation of mšḥ (=משׁח) + qrn (קרן) is attested in the Ugaritic text KTU 10.2.21–23, while Ps 92:10 is understood to draw upon a common hymn also known in Ugaritic literature (see Avishur 1994, 234-249 :M:).#dispreferred
  + <Ugaritic parallel>: The collocation of mšḥ (=משׁח) + qrn (קרן) is attested in the Ugaritic text KTU 10.2.21–23, while Ps 92:10 is understood to draw upon a common hymn also known in Ugaritic literature (see Avishur 1994, 234-249 :M:).#dispreferred
   + [KTU 10.2.21–23]: qrn dbàtk btlt ˓nt qrn dbàtk b˓l ymšḥ b˓l ymšḥ hm b˓p ("Your powerful horn, girl Anat, your powerful horns will Baal anoint, Baal will anoint them in flight").#dispreferred
   + [KTU 10.2.21–23]: qrn dbàtk btlt ˓nt qrn dbàtk b˓l ymšḥ b˓l ymšḥ hm b˓p ("Your powerful horn, girl Anat, your powerful horns will Baal anoint, Baal will anoint them in flight").#dispreferred
  - <The verb בלל, not משׁח>: The verb בלל is never used to "anoint," but always "mix" in the context of שֶׁמֶן, and indeed occurs in the same sentence as משׁח, so why not just use משׁח, which would have made the common collocation transparent, if indeed there (Loewenstamm 1978, 112)
  + <Contextual domain>: Both בלל and משׁח semantically belong to the same contextual domain.
  - <The verb בלל, not משׁח>: The textual parallel would be much more convincing if משׁח was used (Loewenstamm 1978, 112 :A:); the verb בלל is never used to "anoint," but always "mix" in the context of שֶׁמֶן, and indeed occurs in the same sentence as משׁח.
   + [The verb בלל]: See both בלל and משׁח modified by בַּשֶּׁמֶן in Exod 29:2; Lev 2:4; 7:12; and Num 6:15.
   + [The verb בלל]: See both בלל and משׁח modified by בַּשֶּׁמֶן in Exod 29:2; Lev 2:4; 7:12; and Num 6:15.
   - <Cooccurrence>: The cooccurrence of both בלל and משׁח in these contexts indicates shows a semantic development from "mix" to "smear/rub/anoint" (Tate 1998, 463).#dispreferred
   - <Cooccurrence>: The cooccurrence of both בלל and משׁח in these contexts indicates a semantic development from "mix" to "smear/rub/anoint" (Tate 1998, 463).#dispreferred
   - <Semantic contribution>: This is unlikely, as the בלל and משׁח phrases do not communicate the same process.
   - <Semantic contribution>: This is unlikely, as the בלל and משׁח phrases do not communicate the same process.
     + <Different object>: The two phrases in these verses systematically follow בלל with חַלֹּת֙ בְּלוּלֹ֣ת, whereas משׁח is followed by וּרְקִיקֵי מַצּוֹת, perhaps too thin ("a thin cake, wafer"; BDB, DCH, HALOT) to be mixed with oil, and thus "smeared."
     + <Different object>: The two phrases in these verses systematically follow בלל with חַלֹּת֙ בְּלוּלֹ֣ת, whereas משׁח is followed by רְקִיקֵי מַצּוֹת, perhaps too thin ("a thin cake, wafer"; BDB, DCH, HALOT) to be mixed with oil, and thus "smeared."
  - <Contextual domain>: Both בלל and משׁח semantically belong to the same contextual domain, so the parallel is still notable.
</argdown>
</argdown>


=="My old age" (preferred)==
=="My old age" (preferred)==


The word בַּ֝לֹּתִ֗י is not a finite verb at all, but an infinitive construct with a 1cs suffix from the root בלה, functioning as the object with the verb of the previous clause, "you lift up" (וַתָּ֣רֶם), elided.<ref>Note that the Greek and Latin versions, which exhibit this interpretation, read the verb וַתָּ֣רֶם in the previous clause as ''qal'' 3fs, so "my horn" is the grammatical subject. Such an interpretation of the previous clause is not necessary to illustrate the position of our present clause, however.</ref>  
The word בַּ֝לֹּתִ֗י is not a finite verb at all, but an infinitive construct with a 1cs suffix from the root בלה. It functions as the object of the verb of the previous clause, "you lift up" (וַתָּ֣רֶם), elided.<ref>Note that the Greek and Latin versions, which exhibit this interpretation, read the verb וַתָּ֣רֶם in the previous clause as ''qal'' 3fs, so "my horn" is the grammatical subject. Such an interpretation of the previous clause is not necessary to illustrate the position of our present clause, however.</ref>  


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===  
[Conclusion]: The conclusion of the argument map is presented as a white box with a colored outline. If the conclusion is preferred (i.e., if the creator of the argument map agrees with the conclusion), then the outline is green (as here).
[Infinitive construct]: The word בַּ֝לֹּתִ֗י is a 1cs-suffixed infinitive construct from the root בלה, meaning "my old age" (Goldingay 2008, 52 :C:; Loewenstamm 1978, 111-113 :A:).
  + <Supporting argument>: Arguments are presented as colored boxes. If an argument supports the preferred conclusion, then it is green. If it supports a dispreferred conclusion, then it is orange. The green arrow connecting this argument to the conclusion shows that the argument supports the conclusion.
+ <Ancient versions>: The Greek and Latin versions attest to this interpretation.
   + [Evidence for supporting argument]: Evidence is presented as a white box with a colored outline. This piece of evidence supports an argument which supports the conclusion.
  + [Ancient versions]: LXX: καὶ ὑψωθήσεται ὡς μονοκέρωτος τὸ κέρας μου καὶ τὸ γῆράς μου ἐν ἐλαίῳ πίονι ("And my horn will be exalted like a unicorn's, and my old age with thick oil; NETS); Symmachus: ... ἡ παλαίωσίς μου ὡς ἐλαία εὐθαλἠς ("... my old age [is] like a flourishing olive tree"); Gallican Psalter: et exaltabitur sicut unicornis cornu meum et senectus mea in misericordia uberi ("But my horn shall be exalted like that of the unicorn: and my old age in plentiful mercy"; Douay-Rheims); Iuxta Hebraeos: et exaltabitur quasi monocerotis cornu meum et senecta mea in oleo uberi ("And my horn will be exalted as an ox and my old age in rich oil").
  <_ <Undercutting argument>: This is an undercutting argument. To undercut a claim is to say, "Yes, that may be true, but it does not support your argument because..." In other words, undercutting arguments do not refute the claim being made; instead, they undermine the claim of its supporting value. #dispreferred
  + <Discourse context>: The contribution of "my old age" fits the message of the psalm, as v. 15 discusses the righteous in their old age and describes them as רַֽעֲנַנִּ֣ים, just as the בְּשֶׁ֣מֶן רַעֲנָֽן in the present verse.
  - <Refuting argument>: This argument is connected to the conclusion with a red arrow because it refutes the conclusion. In other words, this argument says, "The conclusion is not true, because..." This argument is orange because it does not align with the preferred conclusion. #dispreferred
   + [v. 15]: ע֖וֹד יְנוּב֣וּן בְּשֵׂיבָ֑ה דְּשֵׁנִ֖ים וְרַֽעֲנַנִּ֣ים יִהְיֽוּ׃ ("They will still thrive in old age; they will be vigorous and fresh").
   + [Evidence for refuting argument]: This is evidence for the refuting argument. It has a green arrow because it supports the refuting argument. It has an orange outline because it is being used to support a view that is not preferred. #dispreferred
<_ <Semantics of בלה> It is not clear that the semantics of בלה are altogether compatible with "old age," being more prototypically "worn out" objects. שֵׂיבָתִי would be much clearer.#dispreferred
  - <בלה as "old age">: There are instances involving people described with a simile of worn out garments (Isa 50:9; 51:6; Ps 102:27; Job 13:28), and even explicitly used as old age (Gen 18:12; Job 21:13)
  + [בלה as "old age"]: Gen 18:12: אַחֲרֵ֤י בְלֹתִי֙ הָֽיְתָה־לִּ֣י עֶדְנָ֔ה וַֽאדֹנִ֖י זָקֵֽן ("After I am (already) old do I have pleasure – and my husband is old"); Job 21:13: יְבַלּוּ בַטּ֣וֹב יְמֵיהֶ֑ם וּ֝בְרֶ֗גַע שְׁא֣וֹל יֵחָֽתּוּ ("They wear out their days >> grow old in prosperity; in a moment they go down to Sheol").
    <_ <Text of Job 21:13>: It is unclear whether יְבַלּוּ (ketiv) or יְכַלּוּ (qere) should be preferred for the MT of 21:13, as the LXX reads συνετέλεσαν (יְכַלּוּ).
+ <Other psalms> People are compared to a tree with רַעֲנָן (cf. 92:13-14) in the context of the house of God.
  + [Ps 52:10]: וַאֲנִ֤י׀ כְּזַ֣יִת רַ֭עֲנָן בְּבֵ֣ית אֱלֹהִ֑ים; cf. Ps 92:13-14: צַ֭דִּיק כַּתָּמָ֣ר יִפְרָ֑ח כְּאֶ֖רֶז בַּלְּבָנ֣וֹן יִשְׂגֶּֽה׃ שְׁ֭תוּלִים בְּבֵ֣ית יְהוָ֑ה בְּחַצְר֖וֹת אֱלֹהֵ֣ינוּ יַפְרִֽיחוּ׃.
  + <Symmetrical structure>: The symmetry of verb-prepositional phrase-object//object-prepositional phrase explains the post-verbal order prepositional phrase-object (כִּרְאֵ֣ים קַרְנִ֑י) in the first line.
  + [Other verb-gapped symmetrical structures]: See, e.g., Isa. 35:6 (V-PP-S//S-PP): כִּֽי־נִבְקְע֤וּ בַמִּדְבָּר֙ מַ֔יִם וּנְחָלִ֖ים בָּעֲרָבָֽה׃.
+ <Surrounding syntax>: There is also verb gapping in previous line.
<_ <Event semantics>: Since this would be the only instance of the inf. of this root as the object of a verb, it is not clear if רום with this object makes much semantic sense, nor whether ones "old age" can be lifted up with fresh oil.
   <_ <Prepositional phrase>: With Symmachus, the prepositional phrase should be read as כְּ (Loewenstamm 1978 :A:) such that a comparison is in view and, just like in Ps 52:10, a tree, if שֶׁ֣מֶן רַעֲנָֽן is also read as an ellipse, referring to the oil of a fresh tree (Goldingay 2008: 59 :C:).
 
</argdown>
</argdown>


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* LXX: καὶ ὑψωθήσεται ὡς μονοκέρωτος τὸ κέρας μου καὶ '''τὸ γῆράς μου''' ἐν ἐλαίῳ πίονι.
* LXX: καὶ ὑψωθήσεται ὡς μονοκέρωτος τὸ κέρας μου καὶ '''τὸ γῆράς μου''' ἐν ἐλαίῳ πίονι.
** "And my horn will be exalted like a unicorn's, and my old age with thick oil."<ref>[https://ccat.sas.upenn.edu/nets/edition/24-ps-nets.pdf NETS].</ref>
** "And my horn will be exalted like a unicorn's, and my old age with thick oil."<ref>[https://ccat.sas.upenn.edu/nets/edition/24-ps-nets.pdf NETS].</ref>
* Symmachus: ... '''ἡ παλαίωσίς μου''' ὡς ἐλαία εὐθαλἠς.<ref> As quoted in Theodoret. The Syro-Hexpla also reads ܥܬܝܩܩܬܝ ܐܝܟ ܙܝܬܐ ܕܪܗܙ. Not that, judging only by this fragment, it is unclear whether a verbless clause is intended, as the translation given here, or the verb of the verse's first clause is elided, as in the other Greek and Latin witnesses.</ref>
* Symmachus: ... '''ἡ παλαίωσίς μου''' ὡς ἐλαία εὐθαλἠς.<ref> As quoted in Theodoret. The Syro-Hexpla also reads ܥܬܝܩܩܬܝ ܐܝܟ ܙܝܬܐ ܕܪܗܙ. Note that, judging only by this fragment, it is unclear whether a verbless clause is intended, as the translation given here, or the verb of the verse's first clause is elided, as in the other Greek and Latin witnesses.</ref>
** "... my old age [is] like a flourishing olive tree."
** "... my old age [is] like a flourishing olive tree."
* Gallican Psalter: et exaltabitur sicut unicornis cornu meum '''et senectus mea''' in misericordia uberi
* Gallican Psalter: et exaltabitur sicut unicornis cornu meum '''et senectus mea''' in misericordia uberi

Revision as of 09:32, 1 October 2024

Introduction

Argument Maps

1sg Intransitive

The verb read in the MT as בַּ֝לֹּתִ֗י is understood as an intransitive, and thus middle/passive reading, "I am anointed." 


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[1sg intransitive בלל]: The verb בַּ֝לֹּתִ֗י is an intransitive qal: "I am anointed." (Delitzsch 1877, 69 :C:; Radak :C:).#dispreferred
 + <Context>: This rendering fits the context well and the root is commonly collocated with שֶׁמֶן (Rashi :C:, Radak :C:).#dispreferred
 - <Qal בלל>: The qal verb בלל is never of a middle/passive voice, but is always transitive. The passive is communicated by the passive adjective בָּלוּל.
  + [Qal בלל]: See, e.g., Gen 11:7, 9.
 - <The verb בלל>: The verb בלל is never used to "anoint," but always "mix" in the context of שֶׁמֶן.
  + [The verb בלל]: See, בָּלוּל and בְּלוּלָה in Exod 29:2, 40; Lev 2:4, 5; 7:10, 12; 9:4; 14:10, 21; 23:13; Num 6:15; 7:13, 19, 25, 31, 37, 43, 49, 55, 61, 67,73, 79; 8:8; 15:4, 9; 28:5, 9, 12, 13, 20, 28; 29:3, 9, 14; cf. also the nominal forms תֶּבֶל and תְּבַלֻּל "confusion" (BDB) in Lev 18:23, 20:12, 21:20.


Argument Mapn01sg intransitive בללThe verb בַּ֝לֹּתִ֗י is an intransitive qal: "I am anointed." (Delitzsch 1877, 69 🄲; Radak 🄲).n1Qal בללSee, e.g., Gen 11:7, 9.n4Qal בללThe qal verb בלל is never of a middle/passive voice, but is always transitive. The passive is communicated by the passive adjective בָּלוּל.n1->n4n2The verb בללSee, בָּלוּל and בְּלוּלָה in Exod 29:2, 40; Lev 2:4, 5; 7:10, 12; 9:4; 14:10, 21; 23:13; Num 6:15; 7:13, 19, 25, 31, 37, 43, 49, 55, 61, 67,73, 79; 8:8; 15:4, 9; 28:5, 9, 12, 13, 20, 28; 29:3, 9, 14; cf. also the nominal forms תֶּבֶל and תְּבַלֻּל "confusion" (BDB) in Lev 18:23, 20:12, 21:20.n5The verb בללThe verb בלל is never used to "anoint," but always "mix" in the context of שֶׁמֶן.n2->n5n3ContextThis rendering fits the context well and the root is commonly collocated with שֶׁמֶן (Rashi 🄲, Radak 🄲).n3->n0n4->n0n5->n0


2sg Transitive

The verb בַּ֝לֹּתִ֗י should be emended to read בַּלֹּתַנִי as a 2ms qatal with a 1cs suffix, "You anointed me." 


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[2sg בלל]: The verb בַּ֝לֹּתִ֗י should be emended to read בַּלֹּתַנִי, a 2ms qatal with a 1cs suffix, "You anointed me." (Briggs & Briggs 1907, 285 :C:; Kraus 1989, 227 :C:).#dispreferred
 + <Context>: This rendering fits the context well and the root is commonly collocated with שֶׁמֶן.#dispreferred
 + <First clause>: This rendering follows the 2sg verb of the previous clause, וַתָּ֣רֶם.#dispreferred
 + <Ancient witnesses>: This is how the Peshitta and Targum Psalms interpret the clause.#dispreferred
  + [Ancient witnesses]: Peshitta: ܘܨܒܥܬܢܝ ܒܡܫܚܐ ܡܒܣܡܐ ("you have sprinkled me with fragrant oil; Taylor 2020, 385); Targum Psalms: רביתא יתי במשח רבותא רטיבא דזית עבוף ("you have anointed me with the fresh oil of a luxuriant olive"; Stec 2004, 176).#dispreferred
 - <Textual evidence>: The consonants בלתני are not attested in any Hebrew manuscript.
 - <The verb בלל>: The verb בלל is never used to "anoint," but always "mix" in the context of שֶׁמֶן.
  + [The verb בלל]: See, בָּלוּל and בְּלוּלָה in Exod 29:2, 40; Lev 2:4, 5; 7:10, 12; 9:4; 14:10, 21; 23:13; Num 6:15; 7:13, 19, 25, 31, 37, 43, 49, 55, 61, 67,73, 79; 8:8; 15:4, 9; 28:5, 9, 12, 13, 20, 28; 29:3, 9, 14; cf. also the nominal forms תֶּבֶל and תְּבַלֻּל "confusion" (BDB) in Lev 18:23, 20:12, 21:20.


Argument Mapn02sg בללThe verb בַּ֝לֹּתִ֗י should be emended to read בַּלֹּתַנִי, a 2ms qatal with a 1cs suffix, "You anointed me." (Briggs & Briggs 1907, 285 🄲; Kraus 1989, 227 🄲).n1Ancient witnessesPeshitta: ܘܨܒܥܬܢܝ ܒܡܫܚܐ ܡܒܣܡܐ ("you have sprinkled me with fragrant oil; Taylor 2020, 385); Targum Psalms: רביתא יתי במשח רבותא רטיבא דזית עבוף ("you have anointed me with the fresh oil of a luxuriant olive"; Stec 2004, 176).n5Ancient witnessesThis is how the Peshitta and Targum Psalms interpret the clause.n1->n5n2The verb בללSee, בָּלוּל and בְּלוּלָה in Exod 29:2, 40; Lev 2:4, 5; 7:10, 12; 9:4; 14:10, 21; 23:13; Num 6:15; 7:13, 19, 25, 31, 37, 43, 49, 55, 61, 67,73, 79; 8:8; 15:4, 9; 28:5, 9, 12, 13, 20, 28; 29:3, 9, 14; cf. also the nominal forms תֶּבֶל and תְּבַלֻּל "confusion" (BDB) in Lev 18:23, 20:12, 21:20.n7The verb בללThe verb בלל is never used to "anoint," but always "mix" in the context of שֶׁמֶן.n2->n7n3ContextThis rendering fits the context well and the root is commonly collocated with שֶׁמֶן.n3->n0n4First clauseThis rendering follows the 2sg verb of the previous clause, וַתָּ֣רֶם.n4->n0n5->n0n6Textual evidenceThe consonants בלתני are not attested in any Hebrew manuscript.n6->n0n7->n0


"My horn" elided

The verb בַּ֝לֹּתִ֗י needs no emendation, but as the standard transitive use of qal בלל, elides "my horn" (קַרְנִ֑י) of the previous clause as its object.[1] 


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[1sg transitive בלל]: The verb בַּ֝לֹּתִ֗י is a transitive qal: "I anoint x" (Ibn Ezra :C:; Ḥakham 1979, 182 :C:; Hupfeld 1862 28-29 :C:; Radak :C:; Tate 1998, 462-463 :C:).#dispreferred
 + <Syntax>: The transitive use of בלל fits the semantic profile of other uses of qal בלל (e.g., Gen 11:7, 9), while the object is accessible from the previous line.#dispreferred
  <_ <Object gapping>: Object gapping is very rare in Biblical Hebrew poetry, and any recognised instances are backwards gapped (O'Connor 1980, 404-405 :M:)
   + [Backwards object gapping]: See גַּם־שָׁמַ֖יִם נָטָ֑פוּ גַּם־עָבִ֖ים נָ֥טְפוּ מָֽיִם׃ (Judg 5:4) and בְּקֶ֥רֶב שָׁנִ֖ים תּוֹדִ֑יעַ בְּרֹ֖גֶז רַחֵ֥ם תִּזְכּֽוֹר׃ (Hab 3:2).
 + <Ugaritic parallel>: The collocation of mšḥ (=משׁח) + qrn (קרן) is attested in the Ugaritic text KTU 10.2.21–23, while Ps 92:10 is understood to draw upon a common hymn also known in Ugaritic literature (see Avishur 1994, 234-249 :M:).#dispreferred
  + [KTU 10.2.21–23]: qrn dbàtk btlt ˓nt qrn dbàtk b˓l ymšḥ b˓l ymšḥ hm b˓p ("Your powerful horn, girl Anat, your powerful horns will Baal anoint, Baal will anoint them in flight").#dispreferred
  + <Contextual domain>: Both בלל and משׁח semantically belong to the same contextual domain.
 - <The verb בלל, not משׁח>: The textual parallel would be much more convincing if משׁח was used (Loewenstamm 1978, 112 :A:); the verb בלל is never used to "anoint," but always "mix" in the context of שֶׁמֶן, and indeed occurs in the same sentence as משׁח.
  + [The verb בלל]: See both בלל and משׁח modified by בַּשֶּׁמֶן in Exod 29:2; Lev 2:4; 7:12; and Num 6:15.
  - <Cooccurrence>: The cooccurrence of both בלל and משׁח in these contexts indicates a semantic development from "mix" to "smear/rub/anoint" (Tate 1998, 463).#dispreferred
   - <Semantic contribution>: This is unlikely, as the בלל and משׁח phrases do not communicate the same process.
    + <Different object>: The two phrases in these verses systematically follow בלל with חַלֹּת֙ בְּלוּלֹ֣ת, whereas משׁח is followed by רְקִיקֵי מַצּוֹת, perhaps too thin ("a thin cake, wafer"; BDB, DCH, HALOT) to be mixed with oil, and thus "smeared."
  - <Contextual domain>: Both בלל and משׁח semantically belong to the same contextual domain, so the parallel is still notable.


Argument Mapn01sg transitive בללThe verb בַּ֝לֹּתִ֗י is a transitive qal: "I anoint x" (Ibn Ezra 🄲; Ḥakham 1979, 182 🄲; Hupfeld 1862 28-29 🄲; Radak 🄲; Tate 1998, 462-463 🄲).n1Backwards object gappingSee גַּם־שָׁמַ֖יִם נָטָ֑פוּ גַּם־עָבִ֖ים נָ֥טְפוּ מָֽיִם׃ (Judg 5:4) and בְּקֶ֥רֶב שָׁנִ֖ים תּוֹדִ֑יעַ בְּרֹ֖גֶז רַחֵ֥ם תִּזְכּֽוֹר׃ (Hab 3:2).n5Object gappingObject gapping is very rare in Biblical Hebrew poetry, and any recognised instances are backwards gapped (O'Connor 1980, 404-405 🄼)n1->n5n2KTU 10.2.21–23qrn dbàtk btlt ˓nt qrn dbàtk b˓l ymšḥ b˓l ymšḥ hm b˓p ("Your powerful horn, girl Anat, your powerful horns will Baal anoint, Baal will anoint them in flight").n6Ugaritic parallelThe collocation of mšḥ (=משׁח) + qrn (קרן) is attested in the Ugaritic text KTU 10.2.21–23, while Ps 92:10 is understood to draw upon a common hymn also known in Ugaritic literature (see Avishur 1994, 234-249 🄼).n2->n6n3The verb בללSee both בלל and משׁח modified by בַּשֶּׁמֶן in Exod 29:2; Lev 2:4; 7:12; and Num 6:15.n8The verb בלל, not משׁחThe textual parallel would be much more convincing if משׁח was used (Loewenstamm 1978, 112 🄰); the verb בלל is never used to "anoint," but always "mix" in the context of שֶׁמֶן, and indeed occurs in the same sentence as משׁח.n3->n8n4SyntaxThe transitive use of בלל fits the semantic profile of other uses of qal בלל (e.g., Gen 11:7, 9), while the object is accessible from the previous line.n4->n0n5->n4n6->n0n7Contextual domainBoth בלל and משׁח semantically belong to the same contextual domain, so the parallel is still notable.n7->n6n7->n8n8->n0n9CooccurrenceThe cooccurrence of both בלל and משׁח in these contexts indicates a semantic development from "mix" to "smear/rub/anoint" (Tate 1998, 463).n9->n8n10Semantic contributionThis is unlikely, as the בלל and משׁח phrases do not communicate the same process.n10->n9n11Different objectThe two phrases in these verses systematically follow בלל with חַלֹּת֙ בְּלוּלֹ֣ת, whereas משׁח is followed by רְקִיקֵי מַצּוֹת, perhaps too thin ("a thin cake, wafer"; BDB, DCH, HALOT) to be mixed with oil, and thus "smeared."n11->n10


"My old age" (preferred)

The word בַּ֝לֹּתִ֗י is not a finite verb at all, but an infinitive construct with a 1cs suffix from the root בלה. It functions as the object of the verb of the previous clause, "you lift up" (וַתָּ֣רֶם), elided.[2] 


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[Infinitive construct]: The word בַּ֝לֹּתִ֗י is a 1cs-suffixed infinitive construct from the root בלה, meaning "my old age" (Goldingay 2008, 52 :C:; Loewenstamm 1978, 111-113 :A:).
 + <Ancient versions>: The Greek and Latin versions attest to this interpretation.
  + [Ancient versions]: LXX: καὶ ὑψωθήσεται ὡς μονοκέρωτος τὸ κέρας μου καὶ τὸ γῆράς μου ἐν ἐλαίῳ πίονι ("And my horn will be exalted like a unicorn's, and my old age with thick oil; NETS); Symmachus: ... ἡ παλαίωσίς μου ὡς ἐλαία εὐθαλἠς ("... my old age [is] like a flourishing olive tree"); Gallican Psalter: et exaltabitur sicut unicornis cornu meum et senectus mea in misericordia uberi ("But my horn shall be exalted like that of the unicorn: and my old age in plentiful mercy"; Douay-Rheims); Iuxta Hebraeos: et exaltabitur quasi monocerotis cornu meum et senecta mea in oleo uberi ("And my horn will be exalted as an ox and my old age in rich oil").
 + <Discourse context>: The contribution of "my old age" fits the message of the psalm, as v. 15 discusses the righteous in their old age and describes them as רַֽעֲנַנִּ֣ים, just as the בְּשֶׁ֣מֶן רַעֲנָֽן in the present verse.
  + [v. 15]: ע֖וֹד יְנוּב֣וּן בְּשֵׂיבָ֑ה דְּשֵׁנִ֖ים וְרַֽעֲנַנִּ֣ים יִהְיֽוּ׃ ("They will still thrive in old age; they will be vigorous and fresh"). 
 <_ <Semantics of בלה> It is not clear that the semantics of בלה are altogether compatible with "old age," being more prototypically "worn out" objects. שֵׂיבָתִי would be much clearer.#dispreferred
  - <בלה as "old age">: There are instances involving people described with a simile of worn out garments (Isa 50:9; 51:6; Ps 102:27; Job 13:28), and even explicitly used as old age (Gen 18:12; Job 21:13)
   + [בלה as "old age"]: Gen 18:12: אַחֲרֵ֤י בְלֹתִי֙ הָֽיְתָה־לִּ֣י עֶדְנָ֔ה וַֽאדֹנִ֖י זָקֵֽן ("After I am (already) old do I have pleasure – and my husband is old"); Job 21:13: יְבַלּוּ בַטּ֣וֹב יְמֵיהֶ֑ם וּ֝בְרֶ֗גַע שְׁא֣וֹל יֵחָֽתּוּ ("They wear out their days >> grow old in prosperity; in a moment they go down to Sheol").
    <_ <Text of Job 21:13>: It is unclear whether יְבַלּוּ (ketiv) or יְכַלּוּ (qere) should be preferred for the MT of 21:13, as the LXX reads συνετέλεσαν (יְכַלּוּ).
 + <Other psalms> People are compared to a tree with רַעֲנָן (cf. 92:13-14) in the context of the house of God.
  + [Ps 52:10]: וַאֲנִ֤י׀ כְּזַ֣יִת רַ֭עֲנָן בְּבֵ֣ית אֱלֹהִ֑ים; cf. Ps 92:13-14: צַ֭דִּיק כַּתָּמָ֣ר יִפְרָ֑ח כְּאֶ֖רֶז בַּלְּבָנ֣וֹן יִשְׂגֶּֽה׃ שְׁ֭תוּלִים בְּבֵ֣ית יְהוָ֑ה בְּחַצְר֖וֹת אֱלֹהֵ֣ינוּ יַפְרִֽיחוּ׃.
 + <Symmetrical structure>: The symmetry of verb-prepositional phrase-object//object-prepositional phrase explains the post-verbal order prepositional phrase-object (כִּרְאֵ֣ים קַרְנִ֑י) in the first line.
  + [Other verb-gapped symmetrical structures]: See, e.g., Isa. 35:6 (V-PP-S//S-PP): כִּֽי־נִבְקְע֤וּ בַמִּדְבָּר֙ מַ֔יִם וּנְחָלִ֖ים בָּעֲרָבָֽה׃.
 + <Surrounding syntax>: There is also verb gapping in previous line.
 <_ <Event semantics>: Since this would be the only instance of the inf. of this root as the object of a verb, it is not clear if רום with this object makes much semantic sense, nor whether ones "old age" can be lifted up with fresh oil.
  <_ <Prepositional phrase>: With Symmachus, the prepositional phrase should be read as כְּ (Loewenstamm 1978 :A:) such that a comparison is in view and, just like in Ps 52:10, a tree, if שֶׁ֣מֶן רַעֲנָֽן is also read as an ellipse, referring to the oil of a fresh tree (Goldingay 2008: 59 :C:).


Argument Mapn0Infinitive constructThe word בַּ֝לֹּתִ֗י is a 1cs-suffixed infinitive construct from the root בלה, meaning "my old age" (Goldingay 2008, 52 🄲; Loewenstamm 1978, 111-113 🄰).n1Ancient versionsLXX: καὶ ὑψωθήσεται ὡς μονοκέρωτος τὸ κέρας μου καὶ τὸ γῆράς μου ἐν ἐλαίῳ πίονι ("And my horn will be exalted like a unicorn's, and my old age with thick oil; NETS); Symmachus: ... ἡ παλαίωσίς μου ὡς ἐλαία εὐθαλἠς ("... my old age n4Ancient versionsThe Greek and Latin versions attest to this interpretation.n1->n4n2v. 15ע֖וֹד יְנוּב֣וּן בְּשֵׂיבָ֑ה דְּשֵׁנִ֖ים וְרַֽעֲנַנִּ֣ים יִהְיֽוּ׃ ("They will still thrive in old age; they will be vigorous and fresh"). n5Discourse contextThe contribution of "my old age" fits the message of the psalm, as v. 15 discusses the righteous in their old age and describes them as רַֽעֲנַנִּ֣ים, just as the בְּשֶׁ֣מֶן רַעֲנָֽן in the present verse.n2->n5n3בלה as "old age"Gen 18:12: אַחֲרֵ֤י בְלֹתִי֙ הָֽיְתָה־לִּ֣י עֶדְנָ֔ה וַֽאדֹנִ֖י זָקֵֽן ("After I am (already) old do I have pleasure – and my husband is old"); Job 21:13: יְבַלּוּ בַטּ֣וֹב יְמֵיהֶ֑ם וּ֝בְרֶ֗גַע שְׁא֣וֹל יֵחָֽתּוּ ("They wear out their days >> grow old in prosperity; in a moment they go down to Sheol").n7בלה as "old age"There are instances involving people described with a simile of worn out garments (Isa 50:9; 51:6; Ps 102:27; Job 13:28), and even explicitly used as old age (Gen 18:12; Job 21:13)n3->n7n4->n0n5->n0n6Semantics of בלהn6->n0n7->n0n8Text of Job 21:13It is unclear whether יְבַלּוּ (ketiv) or יְכַלּוּ (qere) should be preferred for the MT of 21:13, as the LXX reads συνετέλεσαν (יְכַלּוּ).n8->n3


Conclusion

Research

Translations

Ancient

  • LXX: καὶ ὑψωθήσεται ὡς μονοκέρωτος τὸ κέρας μου καὶ τὸ γῆράς μου ἐν ἐλαίῳ πίονι.
    • "And my horn will be exalted like a unicorn's, and my old age with thick oil."[3]
  • Symmachus: ... ἡ παλαίωσίς μου ὡς ἐλαία εὐθαλἠς.[4]
    • "... my old age [is] like a flourishing olive tree."
  • Gallican Psalter: et exaltabitur sicut unicornis cornu meum et senectus mea in misericordia uberi
    • "But my horn shall be exalted like that of the unicorn: and my old age in plentiful mercy."[5]
  • Iuxta Hebraeos: et exaltabitur quasi monocerotis cornu meum et senecta mea in oleo uberi
    • "And my horn will be exalted as an ox and my old age in rich oil."
  • Peshitta: ܘܨܒܥܬܢܝ ܒܡܫܚܐ ܡܒܣܡܐ [6]
    • "you have sprinkled me with fragrant oil."[7]
  • Targum: רביתא יתי במשח רבותא רטיבא דזית עבוף [8]
    • "you have anointed me with the fresh oil of a luxuriant olive."[9]

Modern

1sg Passive

  • I shall be anointed with fresh oil (KJV; cf. CEB, CSB, ISV, NASB, NET, NIV, NJPS, REB)
  • je suis arrosé avec une huile fraîche (SG21; cf. BDS, NBS, NVSR, TOB)
  • mit frischem Öl bin ich überschüttet (EÜ)

2sg Active

  • you have poured over me fresh oil (ESV; cf. CJB, GNT, NABRE, NJB, NRSV)
  • tu verses sur moi une huile parfumée (PDV; cf. NFC)
  • y sobre mí verterás aceite fresco (RVA; cf. DHH)
  • und salbst mich mit frischem Öl (Luther 2017; cf. ELB, ZÜR)

Secondary Literature

References

92:11

  1. ↑ Some of the references in support of this position suggest the elision of "my head" (Ibn Ezra, Radak) or "my hair" (Ḥakham 1979, 182) rather than the horn mentioned in the previous clause. Nonetheless, they have been included here as their interpretation amounts to the same syntax, though the gapping of the object already overt in the previous clause is preferable, especially in light of the Ugaritic parallel (see the argument map).
  2. ↑ Note that the Greek and Latin versions, which exhibit this interpretation, read the verb וַתָּ֣רֶם in the previous clause as qal 3fs, so "my horn" is the grammatical subject. Such an interpretation of the previous clause is not necessary to illustrate the position of our present clause, however.
  3. ↑ NETS.
  4. ↑ As quoted in Theodoret. The Syro-Hexpla also reads ܥܬܝܩܩܬܝ ܐܝܟ ܙܝܬܐ ܕܪܗܙ. Note that, judging only by this fragment, it is unclear whether a verbless clause is intended, as the translation given here, or the verb of the verse's first clause is elided, as in the other Greek and Latin witnesses.
  5. ↑ Douay-Rheims, The Holy Bible, Translated from the Latin Vulgate.
  6. ↑ CAL
  7. ↑ Taylor 2020, 385.
  8. ↑ CAL
  9. ↑ Stec 2004, 176.