Property: Text
From Psalms: Layer by Layer
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The ''yiqtol'' verbs in vv. 4-5 narrate a sequence of events: first YHWH laughs/mocks (v. 4) and "then" (אָז) he speaks to them (v. 5a) so that they are terrified (v. 5b). This sequentiality is strengthened by the presence of אָז (v. 5a) (on this function of אָז see e.g., BHRG §40.6.2). The use of ''yiqtol'' (vs ''qatal ''and ''wayyiqtol'') has the effect of making it more like a performance; it makes it feel as though the events are happening right before the speaker's eyes (e.g., think of a sports commentator saying, "he shoots, he scores!").'"`UNIQ--ref-000000F5-QINU`"' +
The ''he'' suffix on אֲסַפְּרָה, traditionally identified as the marker for the cohortative, is more likely a morpheme that expresses "an increasingly conventionalized reflexive-benefactive sense."'"`UNIQ--ref-00000000-QINU`"' Interestingly, the he suffix appears in three places in this psalm, each time in the speech of a different speaker (vv. 3, 7, 8). +
Modern English translations agree that the ''qatal'' verb יְלִדְתִּֽיךָ refers to an event which, from the perspective of the speaker (YHWH), is past and has continuing relevance in the present: "I have fathered you today." But the ''qatal'' could instead be a performative: "I hereby bring you forth / become your father."'"`UNIQ--ref-00000000-QINU`"' With performative ''qatal'', "the fact of uttering a given proposition with the verb in the ''qatal'' triggers a new state in the speaker’s reality."'"`UNIQ--ref-00000001-QINU`"' The meaning would be similar to what we find in 2 Kgs 9:3—"Thus says the LORD, I anoint you (מְשַׁחְתִּיךָֽ) king over Israel" (ESV, cf. NIV, NLT). The adverbial "today," which is often used with qatal verbs to indicate a performative speech act, supports this interpretation (cf. Deut 8:19; 30:18; Jer 40:4). +
The ''weyiqtol'' form indicates result in the context: "Ask me, and (as a result) I will make...".'"`UNIQ--ref-00000005-QINU`"' On the ''he'' suffix, see note on v. 6. +
For נַשְּׁקוּ־בַר, cf. %5B%5BThe Text and Meaning of Ps 2:12a%5D%5D. +
The ה suffix on אָשִׁירָה, traditionally identified as the marker for the cohortative, is more likely a morpheme that expresses "an increasingly conventionalized reflexive-benefactive sense."'"`UNIQ--ref-00000000-QINU`"' In the Psalms, the 1cs ''yiqtol'' from the root שִׁיר almost invariably has the ''he'' suffix (one exception: Ps 59:17). +
Modern European translations disagree on the tense of אָמַרְתִּי (''qatal'') in v. 3. Some translations have a simple past tense—"I said" (ESV, cf. ELB)—or a present perfect—"I have said" (KJV). Others have a future—"I will declare" (NIV, CSB, cf. CEV)—or a present—"I say" (NET, cf. LUT, EÜ, ZÜR). The future-tense interpretation is unlikely for a qatal verb. The past-tense interpretation ("I said" or "I have said") both respects the verbal form and makes sense in the context. As Goldingay writes, "When someone says 'I said' and does not tell us the addressee, this is commonly a way of saying 'I said to myself,' 'I thought' (e.g., Pss 30:7; 39:2), and that makes sense here. The line indicates the expectation the speaker verbalized inside, which lay behind the declaration in v. 1. The worshipper knows of Yhwh’s acts of commitment in the past and affirms that this commitment will last forever; the singing (v. 1) will thus match it."'"`UNIQ--ref-000000F5-QINU`"' His conviction (v. 3) is the basis for his commitment (v. 2). We might even paraphrase v. 3a, "For I am convinced/persuaded...":'"`UNIQ--ref-000000F6-QINU`"' "The words 'I have said,' imply that the truth which the inspired writer propounds was deeply fixed in his heart"). The present-tense translation "I say" (NET, LUT, EÜ, ZÜR) is also possible. The verb אמר in the qatal conjugation is sometimes performative, "introducing a message that is being uttered."'"`UNIQ--ref-000000F7-QINU`"' +
"יִבָּנֶה means not so much to be upheld in building, as to be in the course of continuous building (e.g., Job 22:23, Mal 3:15, of an increasingly prosperous condition). Loving-kindness is for ever (accusative of duration) in the course of continuous building."'"`UNIQ--ref-000000ED-QINU`"' "It is surprising that the verbs to describe the building and establishing are yiqtol, but it is difficult to justify RSV’s having past tense in the first colon and present in the second or TNIV’s having the opposite; both seem unprincipled. The NRSV and NJPS translate both as present. I assume the yiqtols declare what Yhwh will carry on doing (which will indeed be in continuity with what Yhwh did in the past and keeps on doing in the present). Yhwh will continue to manifest commitment and truthfulness in the cosmos. In light of where the psalm will go, the yiqtols also draw attention to what is needed in the present, when Yhwh’s commitment and truthfulness have apparently collapsed."'"`UNIQ--ref-000000EE-QINU`"' +
Verse-initial ''waw'', when followed by a ''yiqtol'', is often a discourse marker, signalling "text level disjunction or transition... It marks the beginning of thematic sub-units over against other thematic sub-units within a composition."'"`UNIQ--ref-00000001-QINU`"' This function of ''waw'' is especially clear when it occurs, as it does here, after ''Selah''.'"`UNIQ--ref-00000002-QINU`"' Thus, the form וְיוֹדוּ in this verse is not a ''weyiqtol'', but ''waw'' + ''yiqtol''. Most translations omit the conjunction altogether (e.g., LXX, Jerome %5Biuxta Hebr.%5D, NIV, NLT, ESV, CSB, NET, GNT, NJPS, HFA, NGÜ, EÜ, ZÜR, et al.). It is doubtful in these cases whether the translators read a different text, one without ''waw'' (though there are some Hebrew manuscripts that omit the ''waw''). More likely the translations omit the conjunction for the sake of naturalness, since its function can be adequately conveyed by asyndeton (and/or by a paragraph division).
Most translations render the ''yiqtol'' verb יוֹדוּ (v. 6) as indicative "the heavens praise" (NIV, CSB, NET, cf. GNT, NLT, NJPS, LUT, HFA, NGÜ, ELB, EÜ, GNB; so LXX, Jerome %5Biuxta Hebr.%5D), but some translations render it as a jussive: "let the heavens praise!" (ESV, NRSV, cf. ZÜR). The verb-subject word supports the jussive reading.'"`UNIQ--ref-00000003-QINU`"' The jussive reading also makes sense in the context. Similar hymns of praise typically include some kind of imperatival summons to praise (often with the verb ידה ''hiphil''), followed by כִּי introducing reasons for praise.'"`UNIQ--ref-00000004-QINU`"' Furthermore, other passages in the Psalter summon the heavenly beings to praise YHWH (e.g., Ps 29:1-2). +
The ''yiqtol'''s in vv. 7-19 describe habitual events (⟲⟲⟲). Occasionally, the habitual semantics are explicit in the context (e.g., "always" in v. 17a and "whenever they rise" in v. 10b), but, for the most part, they are implied by the context. These verses constitute a hymn of praise to YHWH, describing who YHWH is and what he characteristically, or habitually, does. +
The ''yiqtol'''s in v. 7 have a modal nuance (ability): "can" (KJV, NIV, NLT, ESV, NET, NJPS, cf. LUT, ZÜR). +
The participle indicates continuous action (cf. BHRG §20.3.3). YHWH is the ruler of the sea, and he is constantly governing its swelling. +
Note the ''nun'' suffix in vv. 16b, 17a, 31b. +
On the use of isolated ''wayyiqtol'''s in poetry, see Cook 2024, 150, who claims it is used in "instances in which the %5B''wayyiqtol''%5D is closely (or immediately) juxtaposed with a %5B''qatal''%5D form that is synonymous, antithetical, or otherwise forms a poetic word pair or expresses an isolated past event." In this case, דִּבַּרְתָּֽ and וַתֹּאמֶר are synonymous. +
The ''yiqtol's'' (and ''weqatal's'') in vv. 20-38 refer to future promises. Thus, unlike the habitual ''yiqtol's'' in the previous section, these ''yiqtol''s'' are simple futures with reference point movement. +
Most translations render נֶאֱמֶנֶת as future tense: "will stand firm" (ESV, cf. KJV, NIV, NLT, NJPS, LUT, HFA, NGÜ, ELB; so Symmachus %5Bπιστωθήσεται αὐτῶ̣%5D). Others have a present-tense: "is secure" (NET, cf. EÜ, GNB, ZÜR; so LXX %5Bπιστή%5D). The former interpretation seems to make the most sense in the context, while the latter best respects the participle form. We can take the best from both interpretations by reading the participle as a present-tense predicate complement ("enduring") and assuming a elided future-tense copula ("will be"). So Jerome: ''fidele...erit''. +
In the context, the verb "I swear" in v. 36 is probably a performative: "I hereby swear." YHWH seals all of the promises in vv. 22–35 with an oath. On performative ''qatal'', see BHRG §19.2.3; Andrason 2012, §3. +
This section (vv. 39-46) is dominated by ''qatal'' verbs. They are glossed as present perfects because, although they refer to past events, the focus is on their present significance. +
On the ''wayyiqtol'', see the note on v. 20. +
The verb תָּשִׁיב (v. 44a) stands out as the only ''yiqtol'' within this section (vv. 39-46) (Note also the particle אַף which makes this line further stand out.) Most translations render it as a present perfect, just like the surrounding qatal verbs: "you have turned back" (cf. KJV, NIV, NLT, ESV, CEV, GNT, NEB, NJPS, LUT, HFA, ELB, EÜ, GNB, ZÜR; so LXX %5Bἀπέστρεψας%5D; cf. Aquila, Symmachus, and Quinta; Jerome ''iuxta Hebr''. %5B''avertisti''%5D). A minority of translations render it as a present-tense, habitual verb: "you turn back" (NET, NASB). The simple past tense interpretation makes sense in the context, but for this interpretation we might have expected either ''qatal'' (הֲשִׁיבוֹתָ) or a short ''yiqtol'' (תָּשֵׁב, cf. Ps 90:3), not long ''yiqtol'' (תָּשִׁיב). The NET offers a helpful explanation: "The use of the imperfect in this one instance may be for rhetorical effect. The psalmist briefly lapses into dramatic mode, describing the king’s military defeat as if it were happening before his very eyes." For this dramatic use of ''yiqtol'' to describe some event happening before your eyes, see e.g., Ps 2:4-5. +