Property: Text
From Psalms: Layer by Layer
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* The verb '''is beautiful''' (שׁפְרָה), which occurs only here in the Hebrew Bible, is an Aramaism (so HALOT). It occurs frequently in Aramaic in the G-stem (which corresponds to the ''qal'' stem in Hebrew) with the meaning "be beautiful, pleasing" (%5Bhttps://cal.huc.edu CAL%5D). For example, a passage in the Genesis Apocryphon (1QapGen, Aramaic) uses the root שׁפר together with the root נעם (cf. Ps 16:6) to describe Sarah's beauty: "How... pretty (שפיר) is the shape of her face, and how lovely (נעים) and how smooth the hair of her head... No virgin or wife who enters the bridal chamber is more beautiful (ישרפן) than her" (1QapGen XX.1, 6; cited in García-Martínez and Tigchelaar 1997, 40–41; see also יִשְׁפַּר in Dan 4:24 %5BEnglish: Dan 4:27%5D). The use of this Aramaic verb in Psalm 16 might be due to its alleged northern/Israelian origin (Rendsburg 2003, 28; cf. Gen 49:21 %5Bשָׁפֶר, with reference to the northern tribe of Naphtali%5D). At the same time, it might have been chosen for its sound (note the connection with שְׂפָתָי in v. 4c; see Poetic Structure).
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* The adjective '''delightful''' (נָעִים) is a keyword in this psalm. It occurs in v. 6, at the conclusion of the psalm's first main section (vv. 2–6, בַּנְּעִמִים %5Bmasculine%5D), and it occurs again in the last line of the psalm (v. 11c, נְעִמוֹת %5Bfeminine%5D).'"`UNIQ--ref-0000000E-QINU`"' Both times, it occurs as a substantival adjective: "delightful %5Bplaces%5D" (v. 6), "delightful %5Bthings%5D" (v. 11) (cf. Job 36:11). Outside of this psalm, the word is rather rare and occurs only in poetry (2 Sam 1:23; 23:1; Pss 81:3; 133:1; 135:3; 147:1; Prov 22:18; 23:8; 24:4; Job 36:11; Song 1:16). It refers to a "state in which a person or object has qualities that inspire love and appreciation" (SDBH). In Genesis 49:15, the verb נעם is applied to land: "But he sees that the resting place is good And that the land is delightful (נָעֵמָה)" (Gen 49:15, GNT).
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* '''I cry out''' (אֶקְרָ֗א): The lack of reference point movement prompts a simple present translation in English, and it indicates the habitual action of the psalmist crying out to YHWH in distress (God's people %5Bregularly%5D cried out to YHWH in times of trouble. Cf. Ps 50:15; 91:15; 20:2; and 34:6).
*My rock, '''do not be deaf''' (אַֽל־תֶּחֱרַ֪שׁ) to me: The jussive, which is to be expected after אַל־, does not, as a rule,'"`UNIQ--ref-00000000-QINU`"' differ in form from the simple imperfect.
*Lest '''you be silent''' (פֶּן־תֶּֽחֱשֶׁ֥ה) to me: According to BHRG, “פֶּן indicates the negative purpose of a matrix clause, i.e. the prevention of a possible event.”'"`UNIQ--ref-00000001-QINU`"' In other words, פֶּן expresses the potential result(s) that the psalmist wishes to avoid, namely, (1) God's silence and (2) becoming like those who go down to the pit.'"`UNIQ--ref-00000002-QINU`"'
:Alternative reading: The majority of modern translations render פֶּן־תֶּֽחֱשֶׁ֥ה מִמֶּ֑נִּי וְ֝נִמְשַׁ֗לְתִּי עִם־יֹ֥ורְדֵי בֹֽור as a conditional sentence (ESV: "lest, if you be silent to me, I become like those who go down to the pit," and NIV: "For if you remain silent, I will be like those who go down to the pit"). According to this rendering, פֶּן introduces a cluster of two coordinate clauses indicating a conditional sentence. In this case, the yiqtol verb תֶּֽחֱשֶׁ֥ה would express the condition'"`UNIQ--ref-00000003-QINU`"' and the waw in וְנִמְשַׁלְתִּי ("and I become like") would be marking an apodosis (i.e., it expresses the consequence of the verb חשה - to be silent).
*'''And I become like''' (וְ֝נִמְשַׁ֗לְתִּי עִם־): ''Weqatal'' continuing semantics of previous verb. Different than the ''qatal'' form in which the stress tends to be marked in the penultima syllable, the stress in the ''weqatal'' form is typically marked on the ultima syllable.'"`UNIQ--ref-00000004-QINU`"' Nevertheless, some exceptions exist, and וְ֝נִמְשַׁ֗לְתִּי (Ps. 28:1) is one of them. The accent in וְ֝נִמְשַׁ֗לְתִּי is on the penultimate, not on the last syllable. Revell explained that the stress position in weqatal forms "is affected by structural factors . . . in that final stress is proportionately much more common in forms with a closed penultimate syllable."'"`UNIQ--ref-00000005-QINU`"'
*'''When I cry''' (בְּשַׁוְּעִ֣י) and '''when I lift up''' (בְּנָשְׂאִ֥י): "When used with the preposition בְּ, the action depicted by the infinitive construct is ''simultaneous'' with that of the main clause... in the sense that the action referred to by the בְּ + infinitive construction constitutes a stretch of time within which the action in the main clause takes place."'"`UNIQ--ref-0000000A-QINU`"' The following glosses can be used to translate this construction: "when"'"`UNIQ--ref-0000000B-QINU`"' and "as".'"`UNIQ--ref-0000000C-QINU`"'
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*'''They do not regard''' (לֹ֤א יָבִ֡ינוּ): ''Qal'' and ''hiphil'' of בין are indistinguishable in a 3ms and 3mp ''yiqtol''. HALOT and BDB list this instance of the verb as ''qal''.
:Yiqtol in a subordinate clause and not clause-initial. The כִּי introduces a causal clause that expresses the reasons the psalmist's enemies will be destroyed; i.e, they (regularly ) disregard YHWH's deeds and the work of his hands.'"`UNIQ--ref-00000017-QINU`"'
:Yiqtol + no reference point movement suggests habitual aspect prompting a present tense translation in English.
*'''He will tear them down''' (יֶ֝הֶרְסֵ֗ם): Indicative is preferred over the jussive in light of the context as well as the support of both ancient and modern translations. Jerome's Hebrew Psalter ("destrues eos et non aedificabis"), the LXX ("καθελεῖς αὐτοὺς καὶ οὐ μὴ οἰκοδομήσεις αὐτούς"), and modern translations (NIV, ESV, CEV, GNT, NET, NRSV, etc.) support this reading. Nevertheless, as Andrason noted, "In numerous cases, the future (presumably indicative) yiqtol and the modal yiqtol coincide, i.e. a single form may be interpreted either as a future tense or as a modal formation."'"`UNIQ--ref-00000018-QINU`"' Hence, some modern translations reflect the jussive reading—"May He tear them down, never to rebuild them!" (JPS, 1985)—(cf. also NEB and REB).
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*'''Blessed be YHWH''' (בָּר֥וּךְ יְהוָ֑ה): "The exclamation, blessed be the Lord (bārûḵ YHWH), is a typical call for praise in the Psalter’s hymns (124:6; 135:21; 144:1)."'"`UNIQ--ref-00000001-QINU`"'
*'''For he has heard''' (כִּי־שָׁ֝מַע): The כִּי introduces a causal clause that expresses the reason the psalmist blesses YHWH (i.e., YHWH has heard the psalmist's supplications).'"`UNIQ--ref-00000002-QINU`"'
:The ''Qatal'' is typically past-perfective and indicative.'"`UNIQ--ref-00000003-QINU`"' The lack of reference point movement prompts a present perfect translation in English (cf. ESV, NIV, NLT, NET, NEB, etc). Moreover, the clause "for he has heard the voice of my supplications" marks the turning point of the psalm. The psalmist has moved from "the place of not-being-heard to the place of being-heard."'"`UNIQ--ref-00000004-QINU`"' Hence, the psalm has moved from prayer to thanksgiving. The imploring "Hear the sound of my supplications" in v.2 is here (v.6) an accomplished fact.'"`UNIQ--ref-00000005-QINU`"'
:For a simple past rendering, "he listened to," see Terrien 2003, 270.
:For a simple present rendering, "he hears," see JPS, 1985.
:LXX: ''εἰσήκουσεν''
:Jerome Heb.: ''audivit''
:Jerome Gall.: ''exaudivit''
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* The sequence of verbs in v. 7 conveys a mini-narrative: "''When'' my heart '''trusted''' in him (בָטַח),'"`UNIQ--ref-0000012C-QINU`"' ''then'' (1) '''I was helped''' - (we)qatal (וְֽנֶ֫עֱזָ֥רְתִּי), (2) and (then) '''my heart exulted''' - wayyiqtol (וַיַּעֲלֹ֥ז), (3) and (now) '''with my song I will praise him''' - yiqtol-cohortative (אֲהֹודֶֽנּוּ).
* We understand וְֽנֶ֫עֱזָ֥רְתִּי (and I was helped) as waw + qatal instead of weqatal, and, therefore, past tense.'"`UNIQ--ref-0000012D-QINU`"' Moreover, different than the weqatal form in which the stress (or accent) is typically marked on the ultima syllable, the qatal form tends to be marked in the penultima syllable. Although this marking was not consistently carried out,'"`UNIQ--ref-0000012E-QINU`"' the stress in וְֽנֶ֫עֱזָ֥רְתִּי points to a waw + qatal form instead of a weqatal. Moreover, in his analysis of stress as a way to distinguish the weqatal from the waw + qatal, E. J. Revell noted that waw + qatal is used "in a rather restricted set of circumstances."'"`UNIQ--ref-0000012F-QINU`"' Revell placed Ps 28:7 under the following circumstance: both verbs (qatal followed by waw + qatal) act "as a semantic unit, that is, representing different aspects of the same event, not different actions in a sequence of events as %5Bבָּנִים֙ גִּדַּ֣לְתִּי וְרֹומַ֔מְתִּי%5D ('Children have I reared and raised', Isa l :2)."'"`UNIQ--ref-00000130-QINU`"' In the case of Ps 28:7, the verbs בָטַ֥ח and וְֽנֶ֫עֱזָ֥רְתִּי can be regarded as describing the same event ("by trusting ... I was helped"), rather than as separate acts in sequence ("My heart trusted ... then I was helped").'"`UNIQ--ref-00000131-QINU`"' Futhermore, the verb וְֽנֶ֫עֱזָ֥רְתִּי points back to the begining of Ps 28 when the psalmist cries out to YHWH for help (vv. 1-2). YHWH hears him (v. 6) and answers him by providing the help the psalmist needed (v. 7). By contrast, Goldingay takes וְנֶעֱזָ֥רְתִּי as a weqatal having a future reference ("So, I will be helped"). The author noted two challenges with this rendering. First, this reading is not supported by the MT (וְֽנֶ֫עֱזָ֥רְתִּי), the LXX (καὶ ἐβοηθήθην - "and I was helped" NETS), or Jerome (Jerome Gall.: adiutus sum and Jerome Hebr. et habui adiutorium). Second, rendering וְנֶעֱזָ֥רְתִּי as a weqatal with future reference makes difficult to take the wayyiqtol וַיַּעֲלֹ֥ז, which follows וְנֶעֱזָ֥רְתִּי, as having past reference (which would result in the following translation: "So I will be helped and my heart exulted"). Therefore, Goldingay reconciled his reading by rendering the wayyiqtol וַיַּעֲלֹ֥ז as having a present reference. He translated וְֽנֶ֫עֱזָ֥רְתִּי וַיַּעֲלֹ֥ז as "So I will be helped, and my hear exults."'"`UNIQ--ref-00000132-QINU`"' Goldingay noted: "a qatal could have present reference (cf. GKC 111r), and I take this wayyiqtol thus. Its relationship with what precedes is logical rather than chronological (cf. GKC 111l)."'"`UNIQ--ref-00000133-QINU`"' For a present reading "I am helped" see ESV, NET NRSV, NEB/REB, etc.'"`UNIQ--ref-00000134-QINU`"'
*And my heart '''exulted''' (וַיַּעֲלֹ֥ז לִבִּ֑י): Wayyiqtol in poetry often "appears in isolation and expresses a past-time, temporally successive event following a qatal."'"`UNIQ--ref-00000135-QINU`"' Cook added that in some of these cases the "successive relation tends toward more of a consequential sense, as illustrated by . . . Ps 81:8a: בַּצָּרָ֥ה קָרָ֗אתָ וָאֲחַ֫לְּצֶ֥ךָּ - 'In distress you called, and (then) I rescued you.'"'"`UNIQ--ref-00000136-QINU`"' So, in Ps 28:7: וְֽנֶ֫עֱזָ֥רְתִּי וַיַּעֲלֹ֥ז''' לִבִּ֑י''' - ". . . and I was helped, '''and''' ('''then''') my heart '''exulted'''."
:Moreover, wayyiqtol forms tends to continue the tense, aspect (and sometimes modality) from the preceding conjugation; i.e., qatal.'"`UNIQ--ref-00000137-QINU`"' For this reading, see JPS, 1985: "and my heart exulted," RVR95 "por lo que se gozó mi corazón," etc.'"`UNIQ--ref-00000138-QINU`"'
:For a present tense reading see ESV, NRSV: "my heart exults," NIV: "My heart leaps for joy," etc.'"`UNIQ--ref-00000139-QINU`"'
:LXX: ''καὶ ἀνέθαλεν''
*'''I will praise him''' (אֲהוֹדֶֽנּוּ): Instead of אוֹדֶנוּ we have אֲהוֹדֶנוּ the strong form of the Hiphil imperfect.'"`UNIQ--ref-0000013A-QINU`"' In other words, the ה is typically elided after the preformatives of the Hiphil/Hophal imperfect and participle. However, there are a few instances in which ה is retained such as in the imperfect אֲהוֹדֶנוּ I will praise for אוֹדֶנוּ (cf. also Neh 11:17, Ps 45:18. Cf. also 1 Sam 17:47 and Ps 116:6 for cases of the imperfect יְהוֹשִׁיעַ He will save for יוֹשִׁיעַ).'"`UNIQ--ref-0000013B-QINU`"'
:In terms of morphology, אֲהוֹדֶנּוּ could be either a yiqtol or a cohortative. Since this verb often occurs alongside morphologically cohortative verbs, we have rendered it as a cohortative verb (cf. Pss 7, 18; 9:2; 118:19, 21. Cf. also IBHS 34.5.1 a. 3.).
:Modern translations have adopted either a future-oriented or a present reading. For future-oriented reading see JPS, 1985 ("I will glorify him"), NET ("I will sing to him in gratitude"), CEV ("I will thank"), NASB ("I shall thank"), etc. Jerome's Hebrew Psalter (confitebor) and the LXX (ἐξομολογήσομαι αὐτῷ) also favor a future-oriented reading. For present reading see NIV ("I praise"), NLT ("I burst out"), ESV and NRSV ("I give thanks"), GNT ("I praise"), etc.
:LXX: ''ἐξομολογήσομαι αὐτῷ''
*There is a textual problem in v. 7, involving the last two clauses. See %5Bhttps://psalms.scriptura.org/w/The_Meaning_of_ו%D6%BCמ%D6%B4ש%D6%B4%D6%BC%D7%81יר%D6%B4י_in_Ps._28:7b The meaning of וּמִשִּׁירִי in Ps 28:7b%5D for a detailed discussion of the issue. We follow the reading of the MT: וַיַּעֲלֹז לִבִּי וּמִשִּׁירִי אֲהֹודֶנּוּ - "and my heart exults, and with my song I give thanks to him" (NRSV). The LXX has καὶ ἀνέθαλεν ἡ σάρξ μουκαὶ ἐκ θελήματός μου ἐξομολογήσομαι αὐτῷ - "and I was helped and my flesh revived, and from my will I shall acknowledge him" (NETS). For the MT לִבִּי ("my heart"), the Greek translation has σάρξ μου ("my flesh" %3D בְּשָׂרִי or שְׁאֵרִי), and for the MT וּמִשִּׁירִי (“and with my song”), the LXX translation has καὶ ἐκ θελήματός μου (“and from my will”%3D וּמִלִּבִּי). The LXX translation (ἡ σάρξ μου καὶ ἐκ θελήματός μου) would require a transposition of the word לִבִּי with וּמִשִּׁירִי plus an emendation of שִׁירִי to בְּשָׂרִי or שְׁאֵרִי resulting in the reading בְּשָׂרִי וּמִלִּבִּי or שְׁאֵרִי וּמִלִּבִּי.'"`UNIQ--ref-00000000-QINU`"' These emendations, alternative readings are represented (in blue, pink) in the diagram. The LXX reading is represented in at least one modern translation, namely, NJB: "Yahweh is my strength and my shield, in him my heart trusts. I have been helped; my body has recovered its vigour, with all my heart I thank him.'"`UNIQ--ref-00000001-QINU`"'
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*<span style%3D"color:#2D9BF0">*</span>לְעַמּוֹ<span style%3D"color:#2D9BF0">*</span> ('''of his people'''). Instead of following the MT reading לָמוֹ (to them >> their), we follow the reading לְעַמּוֹ (to/of his people), found in the LXX, Peshitta, and some medieval manuscripts. The MT's reading לָמוֹ, which creates difficulties since there is no clear antecedent for the suffix, can be explained as a phonetic spelling variant of לְעַמּוֹ. "At a time when the ayin was not pronounced . . . a scribe copied לעמו as למו."'"`UNIQ--ref-00000000-QINU`"' For these reasons, we have rendered Ps 28:8a as, יְהוָ֥ה עֹֽז־לְעַמּוֹ ("YHWH is the strength of his people"). For a full analysis of this line, see exegetical issue %5Bhttps://psalms.scriptura.org/w/The_Text_of_Ps._28:8a The Text of Ps 28:8a%5D. The MT reading (לָמוֹ) and the emendation (לְעַמּוֹ) are represented in the diagram in pink and blue, respectively.
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'''v. 1''' – Note that the LXX has a longer superscription, including ''of the first day of the week'' (Ψαλμὸς τῷ Δαυιδ· τῆς μιᾶς σαββάτων), possibly hinting at a reference "to the history of the work of creation" (Delitzsch 1883, 410). It is common for LXX psalms to contain reference to the days of the week and Sabbath liturgy, where this is limited to Psalm 92 in the MT. (See the exegetical issue %5B%5BThe Sabbath Day in Psalm 92%5D%5D and references therein.) +
'''v. 2''' – Although it is a common word for "rivers" (so the LXX here: ποταμῶν; cf. Pss 46:5; 78:16; 105:41; 107:33; 137:1), in cosmic contexts, such as in this verse, the word נְהָרוֹת refers to "sea currents" (HALOT ≈ DCH). See also Pss 89:26; 93:3 and Jonah 2:4%5B3%5D: "You hurled me into the depths, into the very heart of the seas, and the currents swirled about me (וְנָהָ֖ר יְסֹבְבֵ֑נִי); all your waves and breakers swept over me" (NIV). +
'''v. 4''' – In light of the following clause's clarification of the contextual domain as that of deceitful swearing, the sense of שָׁוְא as "falsehood" has been preferred here, rather than that of "futility" or "delusion" (SDBH) or even "idols." See further the Venn diagram and the discussion in the exegetical issue, %5B%5BThe Text and Meaning of Ps 24:4b%5D%5D. Indeed, in the v. 4c clause the LXX supplies "to his neighbor" (καὶ οὐκ ὤμοσεν ἐπὶ δόλῳ '''τῷ πλησίον αὐτοῦ'''), clarifying that the sense of idol worship is altogether absent in this line, and probably also the previous line. +
'''v. 5''' – Although "privilege" is not a common gloss of צְדָקָה, in the present context, both צְדָקָה and the preceding בְּרָכָה result in a person's permission to enter YHWH's presence: "The person who is 'conferred' with integrity automatically becomes part of the 'community of his seekers'" (Spangenberg 2011, 751). See further the Venn diagrams, which compare both ''justice'' and ''privilege'' for צְדָקָה. +
'''v. 1''' – The verb נשׂא comes from" a common Semitic root referring to the physical movement of raising, lifting up, and carrying, along with every conceivable association" (TDOT). In the current context of sin (cf. v. 5), this concrete physical sense could entail "lifting up" ➞ "carrying away." The image is similar to that of Ps 103:12, though there the ''hiphil'' רחק is used: "as far as the east is from the west, so far has he removed (הִֽרְחִ֥יק) our transgressions from us" (NIV). One of the fundamental images of the verb נשׂא being used in the context of forgiveness of sins is that of the scapegoat in Leviticus 16, where v. 22 says "The goat will carry (וְנָשָׂ֨א) on itself (עָלָ֛יו) all their sins (אֶת־כָּל־עֲוֺנֹתָ֖ם) to a remote place; and the man shall release it in the wilderness" (NIV).'"`UNIQ--ref-00000000-QINU`"' In light of the nominal uses of this root (see, e.g., מַשָּׂא and מַשְׂאֵת "load, burden," BDB), there seems to be more to the root נשׂא in this context than simply ''removal''. Indeed, SDBH defines the verb as "literally: to bear; hence: %3D action by which humans or deities let go of any anger or resentment with regard to the wrongdoing or sin of (other) humans." Thus, more so than simply carrying away (which is true in the case of the scapegoat of Lev 16 and Ps 103:12), the forgiving entity carries upon itself (see עָלָ֛יו in Lev 16:22) the shame, guilt or punishment (TDOT) without enacting just retribution, as shown by parallel contexts containing √עבר: "Who is a God like you, who pardons sin (נֹשֵׂ֤א עָוֺן֙) and forgives transgression (וְעֹבֵ֣ר עַל־פֶּ֔שַׁע)" (Mic 7:18; NIV).'"`UNIQ--ref-00000001-QINU`"' For a similar sense, see Pss 25:18 with forgiveness of חַטָּאת and 85:3 with forgiveness of עָוֹן. +
It must be recognized that the terms belonging to the lexical domain of "sin" in Psalm 32 contain significant semantic overlap (see the accompanying Hebrew-to-Hebrew Venn diagram),'"`UNIQ--ref-00000000-QINU`"' though they may be found in other passages of the Bible. For example, regarding the two forms of the root √חטא found in our psalm (חֲטָאָה and חַטָּאת), TDOT notes that "it appears that the feminine form derived from the simple stem with the open ending, ''chaṭāʾāh'', refers to the individual deed, whereas the feminine form based on the intensive with closed ending, ''chaṭṭāʾth'', refers to the enduring sphere of conduct observed by Yahweh, which he will one day punish or which must be atoned for." Thus, in Exodus 32:30-32, just as in Psalm 32, we have the distinction between חֲטָאָה and חַטָּאת: "The next day Moses said to the people, “You have committed a great sin (חֲטָאָ֣ה). But now I will go up to the Lord; perhaps I can make atonement for your sin (חַטַּאתְכֶֽם).” 31 So Moses went back to the Lord and said, “Oh, what a great sin (חֲטָאָ֣ה) these people have committed! They have made themselves gods of gold. 32 But now, please forgive their sin (חַטָּאתָ֑ם)" (NIV). This distinction does not seem to hold in Psalm 32, however, since חֲטָאָה is "covered" (כְּס֣וּי) in v. 1, whereas חַטָּאת is confessed and forgiven in v. 5. Thus, it is difficult to appreciate a significant semantic difference between the two forms. Indeed, the variants of the root √חטא in Psalm 32 seem to be the least descriptive (see the accompanying Hebrew-to-Hebrew Venn diagram). Further, for verbal parallels of the root √עוה (from which the nominal עָוֹן is derived) and √חטא, see Ps 106:6 חָטָ֥אנוּ עִם־אֲבוֹתֵ֗ינוּ הֶעֱוִ֥ינוּ הִרְשָֽׁעְנוּ׃.
On the other hand, though SDBH defines פֶּשַׁע as "action by which humans or groups defy an authority or a standard of behavior; by extension, can also refer to the punishment or guilt incurred from a transgression," generally speaking "pešaʿ, unlike either ʿāwōn or ḥaṭṭāʾṯ, refers only to the offense itself rather than simultaneously also to the sanction" (TDOT, פֶּשַׁע), though there are exceptions (see, e.g., Ps 39:9). Indeed, see the specific differentiation between פֶּשַׁע as the offense and עָוֹן as the punishment in 1 Samuel 25:24, 28: "On me alone, my lord, be the guilt (הֶֽעָוֺ֑ן) ... Please forgive the trespass (שָׂ֥א נָ֖א לְפֶ֣שַׁע) of your servant" (ESV). Thus, we have preferred ''guilt'' as the gloss for עָוֹן, ''offense'' for פֶּשַׁע and the generic ''sin'' for both חֲטָאָה and חַטָּאת.
'''v. 2''' – For discussion of עָוֹן, see the note on "sin" terminology in v. 1. +
'''v. 5''' – For discussion of the "sin" terminology in this verse, see the lexical note at v. 1. +
* The word '''advise''' (יעץ) describes an "action by which humans or deities give information to others to help them exercise their minds to determine how they are going to achieve a particular purpose" (SDBH). A prototypical example of human "advising" (יעץ) is found in the story of Absalom's rebellion, which was supported by the "advice" (עצה) of Ahitophel: "Now in those days the counsel (עצה) that Ahithophel gave (יעץ) was as if one consulted the oracle of God, so all the counsel (עצה) of Ahithophel was esteemed both by David and by Absalom" (2 Sam 16:23, NRSVue). An example of divine advising is found in 2 Samuel 23, e.g., v. 2, "Therefore David inquired of the Lord, 'Shall I go and attack these Philistines?' And the Lord said to David, 'Go and attack the Philistines and save Keilah'" (1 Sam 23:2, ESV). Although the verb "advise" (יעץ) is not used in this passage, it would be an accurate way of describing this event (cf. 2 Sam 16:23), and it helpfully illustrates the kind of situation that Psalm 16:7 is describing.'"`UNIQ--ref-00000000-QINU`"'
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* The subject in v. 7b, translated variously as "heart" (ESV, NIV, NLT), "mind" (NASB95, cf. CEB), and "conscience" (NJPS, GNT, HCSB), is, literally, '''kidneys''' (כִּלְיוֹת). A person's "kidneys" figuratively represent the "seat of a person's emotions and devotion to God, created by God, and hidden to everyone but God himself" (SDBH; cf. Pss 7:10; 26:2; Prov 23:16; DCH: "seat of human conscience"). As Maio explains, "In Hebrew tradition, they were considered to be the most important internal organs along with the heart. In the Old Testament most frequently the kidneys are associated with the most inner stirrings of emotional life. But they are also viewed as the seat of the secret thoughts of the human; they are used as an omen metaphor, as a metaphor for moral discernment, for reflection and inspiration. This field of tension in metaphoric usage is resolved under the conception of the kidneys as life center. In the Old Testament the kidneys thus are primarily used as metaphor for the core of the person, for the area of greatest vulnerability."'"`UNIQ--ref-00000003-QINU`"' Poetically, the mention of a body part here in v. 7 forms a poetic parallel with the body parts in v. 9 (see Poetic Structure: similar beginnings). The mention of kidneys might also allude to the Ancient Near Eastern practice of "extispicy" (the examination of animal entrails for divine messages). This practice usually involved the examination of the liver,'"`UNIQ--ref-00000004-QINU`"' but sometimes it included the kidneys as well.'"`UNIQ--ref-00000005-QINU`"' Whereas others look to animal kidneys for divine guidance, the psalmist looks to YHWH, who guides him directly, through his own "kidneys."
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* There are several cases in the Masoretic Text where the phrase "my glory" (כְּבוֹדִי) is poetically parallel to words like "soul" (נֶפֶשׁ) (Gen 49:6; Ps 7:6) and "heart" (לֵב) (Pss 57:8; 108:2) and appears to refer to the "self" (see also Ps 30:13). Some scholars see this as a figurative extension of the word "glory" (כָּבוֹד). SDBH, for example, defines the usage as follows: "literally: glory; hence: %3D the inner person of a human being ◄ as the glory and pride of that individual" (SDBH). But others have argued that, in these cases, the text should be revocalized to כָּבֵד: '''liver''' (so HALOT, TDOT; cf. Nötscher 1952). Three arguments support this conclusion. First, in Genesis 49:6, where the MT has "my glory" (כְּבֹדִי), the Septuagint has "my liver" (τὰ ἥπατά μου) (%3D כְּבֵדִי). If this early (third-century BC) exegetical tradition is correct, then it provides a case in which the Masoretic vocalization of כבדי as כְּבֹדִי (“my glory”) is secondary and the text should instead be read as כְּבֵדִי (“my liver”). Second, in Psalm 16:9, several medieval Hebrew manuscripts read כבד, without the ''waw'' (see Kennicott 1776, 316). This spelling, which could very well be the earlier spelling, fits with the revocalization to כְּבֵדִי (“my liver”). Third, the meaning “my liver” (כְּבֵדִי), a reference to the “self,” fits well in the context of Psalm 16. Several body parts, including internal organs, are mentioned in the immediate context: “my kidneys” (v. 7b), “my right hand” (v. 8b), “my heart” (v. 9a), “my body” (v. 9b). Furthermore, if there is a poetic allusion to the Ancient Near Eastern practice of “extispicy” (examining animal entrails for divine messages; see note on v. 7), then a reference to the “liver” would be appropriate, since the liver was the most important organ involved in this practice (see e.g., Maul 2015). Therefore, we conclude with Waltke: "The best solution is to emend the text to כְּבֵדִי ('my liver'), supposing that when the early use of liver to designate emotions in Canaanite literature was lost, its textual tradition came to be vocalized as כָּבוֹד" (Waltke 2010, 323). In this context, "liver" (like "heart" and "kidneys") describes the "seat of human emotion" (DCH).