Property: Text
From Psalms: Layer by Layer
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P
"A nominal clause can have optative force... in blessings and curses: Gen 9:26 בָּרוּךְ יְהוָה ''Yahweh be blessed''!" (JM §163b). +
'''v. 4''' – The noun לָשָׁד only occurs here and Num 11:8 (if indeed the same lexeme—see SDBH). If לָשָׁד in Ps 32:4 and לָשָׁד in Num 11:8 are the same word, then the use of this word in Num 11:8 can shed light on its meaning in Ps 32:4.
In Num 11:8, it apparently refers to "a cake" of oil, in the comparison of the taste of manna as: "And the taste of it was like the taste of cakes baked with oil (לְשַׁ֥ד הַשָּֽׁמֶן)" (ESV), though this is not a certainty. The lexicons offer "fatty cake, butter cake" (HALOT), "juice" (BDB), and "cake, delicacy" (DCH) for the word in Num 11:8. Both Aramaic translations (Targum Psalms and the Peshitta) have "like the taste of kneading with oil."'"`UNIQ--ref-00000000-QINU`"' At least in the case of the Peshitta, it has been noted that the translator, when he did not understand a word, often replaced it with a similar-sounding Syriac lexeme (Weitzman 1999, 37), in this case ''liš'' for the MT's ''lǝšad'' (cf. Hebr. לושׁ). The LXX has "%5Ba type of%5D cake of oil" and the Vulgate "bread of oil."'"`UNIQ--ref-00000001-QINU`"' Targum Neofiti varies between "cake" and "moisture, juice" of oil,'"`UNIQ--ref-00000002-QINU`"' while Fragment Targums contains "a cake with honey."'"`UNIQ--ref-00000003-QINU`"' The Samaritan translator was apparently not familiar with the word לשׁד in Num 11:8 since the Samaritan Targum simply provides the same word: "%5B''lšd''%5D of oil",'"`UNIQ--ref-00000004-QINU`"' though the Samaritan Arabic Versions read "the sowing/cultivation? of oil/fat," while some manuscripts contain the equally obscure "the threshing %5Bof oil/fat%5D,"'"`UNIQ--ref-00000005-QINU`"' perhaps influenced by the Arabic root lšš (لشش ; cf. Ugar. l-š, 'to soil, plaster'). Finally, the Old Babylonian ''lišdu'' apparently means "cream" (CAD vol 9, 215), which would support the sense of 'moisture." In sum, the head noun of the construct chain לְשַׁ֥ד הַשָּֽׁמֶן in Num 11:8 refers either to a cake-like product containing oil, or the physical consistency of oil (i.e., "moisture"). The latter appears most plausible in connection with our present psalm, unless we are to posit two different lexemes.
For the difficulties of the ancient versions of Ps 32:4, see the grammar notes. Targum Psalms is the only version to render the word according to the MT's syntax, with "my juice/moisture was changed,"'"`UNIQ--ref-00000006-QINU`"' probably on analogy with Num 11:8. With bones "wearing out" in the previous verse, the "drying out" effect of one's moisture (vigor) being changed like "drought of summer" (see the following phrase, בְּחַרְבֹ֖נֵי קַ֣יִץ), one can draw the parallel with Ps 22:16: "My strength has dried up like a potsherd and my tongue clings to the roof of my mouth."'"`UNIQ--ref-00000007-QINU`"'
'''v. 4''' – The head noun of the prepositional phrase בְּחַרְבֹ֖נֵי קַ֣יִץ, only occurring here in the Bible, is quite unambiguously derived from the root חרב, "to be dry, dry up." Though Targum Psalms employs שרבא "heat," with the root √חרב, dryness is most likely in view. Morphologically, the noun belongs to the ''qiṭṭālōn'' pattern (Blau 2010, §4.4.6.7), similar to other abstract nouns (cf. e.g., זִכָּרוֹן 'memory'), such that its independent form is most likely חֵרָבוֹן (so BDB, DCH) and the sense of '''drought''' is most plausible (see the CJB, JPS, KJV, REB). +
'''v. 6''' – Also found as a metaphor for anger (Prov 27:4: "anger is ''overwhelming''"), the noun שֶׁטֶף is found in the context of waters in Job 38:25: "Who has split open a channel for ''the flood'' (לַשֶּׁ֣טֶף)?" (NASB) and implied in Nah 1:8: "But with an ''overflowing flood'' (בְשֶׁ֣טֶף) he will make a complete end of the adversaries" (ESV). +
'''v. 7''' – Though only occurring here in the Bible, it is quite certain that רָנֵּ֥י in רָנֵּ֥י פַלֵּ֑ט belongs to the root √רנן "shout" with either joy or lament (cf. רִנָּה and רְנָנָה). Indeed, one finds support for this sense in Targum Psalms: "%5Bwith%5D joy of salvation."'"`UNIQ--ref-00000003-QINU`"' Although the ''qal'' of √רנן can involve either positive or negative connotations, the ''piel'' (from which the nominal is most likely derived—see the gemination of נ)'"`UNIQ--ref-00000004-QINU`"' is dominated by positive shouts of joy. For a similar sense of the communal relief, cf. Psalm 118:15: "A voice of rejoicing (ק֤וֹל׀ רִנָּ֬ה) and salvation is in the tents of the righteous."'"`UNIQ--ref-00000005-QINU`"' This analogous passage implies that here the psalmist appeals to the shouts for deliverance / shouts caused by deliverance, which would surround one in the appeal for deliverance or after the act of deliverance. The adverbial could be understood as comparative: "''just like'' shouts of deliverance," or as instrumental ''with''. +
'''v. 9''' – While a מֶתֶג is a "short bar, ◄ usually made of metal, ► placed in the mouth of a horse; its ends, which project from the mouth of the animal, are attached to ropes or leather straps that fit over the head" (SDBH), a רֶסֶן is the "set of ropes or leather straps; ► fitted over the head of a horse and connected to the bit; used to steer the horse" (SDBH). +
'''v. 9''' – For infinitive לִבְל֑וֹם as expressing deontic modality of "must" (cf. the KJV: ''whose mouth must be held in with bit and bridle'') see also 2 Kgs 4:13, 14; Isa 5:4; Jer 51:49; Hos 12:3; Ps 49:15; Job 30:6; Eccl 3:15 (as discussed in Sjörs, forthcoming, "The Infinitive Construct"). Though most modern translations recognize the impersonal nature of the clause, they render the infinitive in the passive voice, "must be x-ed." Nevertheless, the infinitive לִבְל֑וֹם is in the ''qal'' stem, so we have preferred to avoid the passive reading with "one must, people must." +
'''v. 9''' – For the infinitive לִבְל֑וֹם, only occurring here in the Bible, the LXX provides "to squeeze," or "to strangle, throttle" (ἄγχω ; LSJ), while Aquila contains "to turn" (whether transitive and intransitive).'"`UNIQ--ref-00000000-QINU`"' Jerome provides ''constringe'' "squeeze" in both of his translations,'"`UNIQ--ref-00000001-QINU`"' while Targum Psalms has "to be silenced ➞ muzzled" (לאיתחסמא). Likewise, the lexicons supply appropriate glosses, according to the context, of "curb, hold in" (BDB), "bind" (DCH), "restrain" (HALOT), and "to block, obstruct" (לַחְסוֹם; Kimḥi, ''SeferHaShorashim'').
The nearest passage we have in the Bible to a similar form is that of Job 26:7: "He it is who stretched out Zaphon over chaos, Who suspended earth over emptiness (עַל־בְּלִי־מָֽה)" (JPS). The ''maqqef'' (hyphen) in בְּלִי־מָֽה points unambiguously towards the interpretation of "without something," though there is Talmudic play on this as the same root—silenced/muzzled (as discussed in Jastrow 1903, 173; see Ḥullin 89a). Furthermore, such a sense developed in other Talmudic collections, such as Yalḳuṭ ''Num''. 743: "the mouth of the people of Moses is tied up (we dare not talk); but can he tie up (disable) (יכול הוא לִבְלוֹם) the nail of any of them (the Canaanites)?" (Jastrow 1903, 173), in similar manner to the Modern Hebrew לִבְלוֹם "hold back, stop, obstruct."
Nevertheless, there is a well-attested Aramaic verb of the same root with significant significant historical depth: ''balāmu'' is attested even in late Assyrian texts borrowing from Official Aramaic.'"`UNIQ--ref-00000002-QINU`"' In the end, although there is very little support within the Biblical Hebrew corpus, later Rabbinic developments and early Aramaic evidence as attested in late Assyrian texts support the sense of "bind, restrict." +
'''v. 9''' – The common understanding of עֶדְי֣וֹ as from עֲדִי "adornment" has repeatedly been questioned in the scholarly literature, such that the word has been deemed "probably corrupt" (BDB). We consider the word to neither be corrupt, nor related to √עדה "adorn oneself." Castellino notes, "Psalm xxxii is not an easy one ... There is one passage which we deem rather important, and which the critics' guesses and corrections have not succeeded in patching up satisfactorily at all. We refer to v. 9" (1952, 37). Although the conjectural emendations suggested by Castellino are entirely unnecessary and his interpretation of the entire verse is erroneous, we agree entirely with his conclusion on עֶדְי֣וֹ, that "The general meaning of the verb is to be considered the one given in in Job xxviii 8" (ibid., 40). This verb is the homophonous root √עדה, "to walk along" (HALOT; cf. "pass over," DCH), is found in parallel with √דרך: "Proud beasts have not set foot on it (הִדְרִיכֻ֥הוּ), and no lion has passed along it (עָדָ֖ה עָלָ֣יו)" (NET), such that עֶדְי֣וֹ is best understood as the horse's '''walking along''' (cf. James 3:3).'"`UNIQ--ref-00000000-QINU`"' +
We prefer to read the three participles יֹרֵד as progressive, yet they could also be interpreted as habitual (that is, referring to numerous distinct instances of the anointing of Aaronic priests and numerous distinct instances of the dew of Hermon flowing onto the mountains of Zion), since the participle begins to take over the habitual function of ''yiqtol'' in Late Biblical Hebrew,'"`UNIQ--ref-00000005-QINU`"' a period to which the Psalms of Ascent plausibly belong. +
Although we prefer the present perfect interpretation of the ''qatal'' צִוָּ֣ה, translations such as the NIV ("For there the Lord bestows his blessing, even life forevermore") indicate a habitual reading, in which "it is perfective and expresses a single act of a member of the set of the class named by the subject nominal that is representative of the characteristic acts of all members of the class."'"`UNIQ--ref-000000F1-QINU`"' In other words, "a single instance exemplifies a recurrent situation."'"`UNIQ--ref-000000F2-QINU`"' +
* The Masoretic Text vocalizes אמרת as a second-person feminine singular verb: "you say" (אָמַרְתְּ). But most translations, ancient and modern, agree that it should instead be vocalized as a first-person singular verb: "I say" (אָמַרתִּ). See %5B%5BThe Text and Grammar of Ps 16:2%5D%5D.
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* The form נַחֲלָת could be a by-form of the more common form נַחֲלָה, meaning "inheritance."'"`UNIQ--ref-00000000-QINU`"' Alternatively, נַחֲלָת could be revocalized to נַחֲלָתִ, "my inheritance."'"`UNIQ--ref-00000001-QINU`"' This would be similar to אָמַרְתִּ in v. 2 (see notes on v. 2).'"`UNIQ--ref-00000002-QINU`"' and it would make sense in the context: "''my'' inheritance (not "an inheritance") is beautiful to me."'"`UNIQ--ref-00000003-QINU`"'
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* On the construct form מְנָת, cf. Ps 11:6 (מְנָת כֹּוסָם); Ps 63:11 (מְנָת שֻׁעָלִים); Jer 13:25 (מְנָת־מִדַּיִךְ).
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* The form תּוֹמִיךְ is "an anomaly" (GKC §50e). It looks like a 2ms ''hiphil yiqtol'' verb from the root ימך/ומך, but this root never occurs elsewhere in the Bible. Perhaps it occurs only here and is related to an Arabic verb that means "make broad."'"`UNIQ--ref-00000003-QINU`"' Or, perhaps it is a by-form of the root מכך ("to be low").'"`UNIQ--ref-00000004-QINU`"' This would provide a parallel for "fall" (נָפְלוּ) in the next verse.'"`UNIQ--ref-00000005-QINU`"' But most modern translations analyze תּוֹמִיךְ (sometimes revocalized as תּוֹמֵיךְ or תּוֹמֵךְ) as a participle from the root תמך: "you hold my lot" (ESV). It might be possible to retain the Masoretic spelling (תּוֹמִיךְ) and still interpret the form as a participle. Radak, for example, argues that תּוֹמִיךְ is a participle and that the ''hireq'' in תּוֹמִיךְ should be interpreted as though it were a ''tsere'' (%3D תּוֹמֵיךְ), like הִנְנִי יוֹסִף in Isa 29:14 and Isa 38:5 (cf. Avishur 1996, 71). See also the form הַסֹּבֵיב in 2 Kgs 8:21. On the other hand, there is manuscript support for the emendation/revocalization to the participle. Kennicott lists some 23 manuscripts that read תומך (without the ''hireq yod''; so also the Babylonian manuscript BL Or 2373). The Septuagint, which has a participle here (σὺ εἶ ὁ ἀποκαθιστῶν), also appears to have read תומך. It is also worth noting that there is no note in the Masorah protecting תּוֹמִיךְ, even though it is a unique form.
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'''v. 1''' The initial construct phrase (both here and in the following verse) headed by אַשְׁרֵ֥י is a Hebrew idiom communicating an exclamative fragment: ''%5BOh, look at%5D the happiness of those who...'' It has been translated as a verbless clause from a very early stage, as exemplified by the LXX: "Happy are those whose lawless behavior was forgiven."'"`UNIQ--ref-00000005-QINU`"' +
'''v. 1''' – Both construct phrases of this verse (נְֽשׂוּי־פֶּ֗שַׁע and כְּס֣וּי חֲטָאָֽה) communicate a relationship of specification, that is, characteristic with regard to. Those that are considered happy, then, are ''taken away ➞ forgiven with regard to offense'' and ''covered with regard to sin''. In other words, their offense has been taken away and their sin covered. +
'''v. 6''' – The prepositional phrase עַל־זֹ֡את functions as the landmark (זֹ֡את) grounding the following action.'"`UNIQ--ref-00000000-QINU`"' The feminine singular is the prototypical choice of demonstrative for discourse anaphora. In other words, it does not refer to one feminine entity, but to the previous section of discourse, namely: "that you take away guilt" (שאתה נושא עון; Ibn Ezra).'"`UNIQ--ref-00000001-QINU`"' Its functional equivalent is often translated as a logical conjunction ''Because of this'' ➞ ''Therefore'' (CSB, ESV, JPS, NABRE, NASB, NIV), ''So'' (GNT, REB). +
'''v. 11''' – In similar manner to the first verse of the psalm, the final construct phrase, יִשְׁרֵי־לֵֽב, communicates a relationship of specification, that is, characteristic with regard to, i.e., ''upright regarding their heart'' ➞ ''those who have integrity in their heart'' (cf. the CEB's ''All you whose hearts are right'', the NET's ''all you who are morally upright'', and the REB's ''all you of honest heart''). +
'''v. 3''' – The prepositional phrase בְּ֝שַׁאֲגָתִ֗י introduces localization, though within a temporal frame (BHRG §39.6(2)), as made explicit by the following phrase "all day" (כָּל־הַיּֽוֹם). Similar periods of time are described in Ps 39:4's "while I meditated" (NIV; בַּהֲגִיגִ֥י) and possibly Ps 31:11's בַּאֲנָ֫חָ֥ה, if not read as manner: ''%5Bfade away%5D with groaning''.'"`UNIQ--ref-0000012C-QINU`"' +