The Grammar and Meaning of Ps. 67:3

Introduction

Translators and interpreters have differed in their understanding of the syntax and semantics of Psalm 67:3, especially the first word לָדַ֣עַת. These differences change how one understands the relationship between verses 2-4, with implications for how we understand the Psalm as a whole.

The text is as follows:

2 ‏ אֱלֹהִ֗ים יְחָנֵּ֥נוּ וִֽיבָרְכֵ֑נוּ| May God be gracious to us and bless us.
יָ֤אֵ֥ר פָּנָ֖יו אִתָּ֣נוּ סֶֽלָה׃ | May he make his face shine on us {selah},

3 לָדַ֣עַת בָּאָ֣רֶץ דַּרְכֶּ֑ךָ | ? to know ? your way on earth,
בְּכָל־גּ֝וֹיִ֗ם יְשׁוּעָתֶֽךָ׃ | your salvation among all nations.

4 יוֹד֖וּךָ עַמִּ֥ים ׀ אֱלֹהִ֑ים | Let the peoples praise you, O God.
י֝וֹד֗וּךָ עַמִּ֥ים כֻּלָּֽם׃ | Let the peoples praise you, all of them.

Five Options:

There are five main options for rendering this verse. Four of them read לָדַ֣עַת as introducing a purpose/result clause continuing v.2, and one of them as a circumstantial clause prefacing v.4.

These options, illustrated by modern translations, are as follows:

Purpose/result clause:

1. “Us” as subject
We will know - your way - on earth

• Douay: That we may know thy way upon earth, thy salvation in all nations.

2. “Way” as subject
Your way - be made known - on earth

• ESV: that your way may be known on earth, your saving power among all nations.

3. “Earth” as subject
The earth - will know - your way

• NJB: Then the earth will acknowledge your ways, and all nations your power to save.

4. Preserve ambiguity
To know - your way - on earth

• Robert Alter: to know on the earth Your way, among all the nations Your rescue

Circumstantial clause:

5. Circumstantial
Knowing - your way - on earth

• Marvin Tate (WBC): Knowing your way on the earth, your saving-work among all the nations,
  

In the following argument maps we will first address the issue of whether לָדַעַת here should be read as a introducing a purpose/result clause or as a circumstantial clause. Then we will consider the strengths and weaknesses of the four purpose/result clause options.

Argument Maps

Purpose/Result Clause or Circumstantial Clause?

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[Purpose/Result Clause]: The לָדַעַת of v.3 should be read as introducing a purpose/result clause continuing from v.2. 
 <_ <''Selah''>: The ''Selah'' seems to create a break between the main clause of v.2 and the purpose/result clause of v.3. #dispreferred
  <_ <Parallel Uses of ''Selah''>: In Ps.55:19 Selah appears in the middle of a sentence. Also possibly in Ps. 68:8.
 + <Default Reading>: This is the default reading of an infinitive construct with a ל-prefix.
  + [ADD CITATION FROM GRAMMAR?]: Or not necessary?
 + <Ancient + Modern Support>: Almost all translations, ancient and modern, follow this reading.
  + See ancient and modern translations below.
 + <Context>: This reading fits more logically with the overall structure of the Psalm.
  + For example, it does not break up the fixed section of v.4-6 which begins and ends with the same refrain. Also mirrors the possible purpose/result clause of v.8. 

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[Circumstantial Clause]: The לָדַעַת of v.3 should be read as introducing a circumstantial clause prefacing v.4. #dispreferred 
 + <''Selah''>: The ''Selah'' seems to create a break between the main clause of v.2 and the purpose/result clause of v.3. It is therefore preferable to connect v.3 with v.4. #dispreferred
  <_ <Parallel Uses of ''Selah''>: In Ps.55:19 Selah appears in the middle of a sentence. Also possibly in Ps. 68:8.
 + <לָדַעַת as circumstantial>: Tate argues that לָדַעַת can be read a circumstantial, quoting GKC §114o (Tate 1998 :C:). #dispreferred
  <_ <Unusual Order>: There is no precedent for an infinitive-circumstantial clause occurring before its main clause.
   + In GKC §114o 34 examples of circumstantial infinitive constructs are listed. However, in every single one the infinitive-circumstantial clause occurs after the main clause, whereas in Ps.67:3 it would precede the main clause. 

Options 1-4

Having clarified why לָדַעַת should be read as a purpose/result clause, we must now consider options 1-4, with special focus on who the subject of the לָדַעַת is.

1. “Us” as subject (Plausible)
We will know - your way - on earth

2 ‏ אֱלֹהִ֗ים יְחָנֵּ֥נוּ וִֽיבָרְכֵ֑נוּ| May God be gracious to us and bless us.
יָ֤אֵ֥ר פָּנָ֖יו אִתָּ֣נוּ סֶֽלָה׃ | May he make his face shine on us {selah},

3 לָדַ֣עַת בָּאָ֣רֶץ דַּרְכֶּ֑ךָ | ? to know ? your way on earth,
בְּכָל־גּ֝וֹיִ֗ם יְשׁוּעָתֶֽךָ׃ | your salvation among all nations.

4 יוֹד֖וּךָ עַמִּ֥ים ׀ אֱלֹהִ֑ים | Let the peoples praise you, O God.
י֝וֹד֗וּךָ עַמִּ֥ים כֻּלָּֽם׃ | Let the peoples praise you, all of them.

• Douay: That we may know thy way upon earth, thy salvation in all nations.

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[The subject of לָדַעַת is "we/us"]: In v.2 the Psalmist prays for God to be gracious to "us", to bless "us", and to make his face shine on "us". The 1st-person object of these verbs in v.2. becomes the implied subject of לָדַעַת in v.3. 
 + <Similar Constructions Exist>: There is precedent for the object of a preceding verb becoming the subject of לָדַעַת.
  + See, for example, Dt. 4:35 (''To you'' it was shown ''that you might know'' that the LORD, He is God.). See also Jer. 24:7 and Ezek. 20:12. 
 

+ [Supporting evidence title]: List supporting evidence here.
 <_ <Undercutting statement title>:Type undercutting statement here (Author Date:Page :C:).#dispreferred
 - <Refuting statement title>:Type refuting statement here (Author Date:Page :C:; Author Date:Page :A:).#dispreferred
+ <Supporting argument title 2>: Type supporting argument here (Author Date:Page :C:).
+ <Supporting argument title 3>: Type supporting argument here (Author Date:Page :G:).
- <Refuting argument title>: Type refuting argument here (Author Date:Page :G:).

2. “Way” as subject
Your way - be made known - on earth

3. “Earth” as subject
The earth - will know - your way

4. Preserve ambiguity
To know - your way - on earth

References

67:3