Property: Text
From Psalms: Layer by Layer
"Text" is a predefined property that represents text of arbitrary length and is provided by Semantic MediaWiki. This property is pre-deployed (also known as special property) and comes with additional administrative privileges but can be used just like any other user-defined property.
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* On the reading כְּבֵדִי ("my liver") instead of כְּבוֹדִי ("my glory"), see the lexical note. In short, we conclude: "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).
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* Most modern translations and lexicons claim that the word שָׁחַת in this verse is a reference to "the grave" or "the pit" (NRSVue, NJPS, NET, NEB, NAB; cf. LUT, ELB, EÜ, ZÜR; Targum: בשחיותא; so HALOT, DCH, BDB, Gesenius 2013, 1344–1345). The word שַׁחַת often means "pit" (e.g., Pss 7:6; 35:7; 55:24; 94:13). That it means "pit" in this case is supported by the parallel term "Sheol," which is often juxtaposed with another word for "pit" (בּוֹר; see Isa 14:15; 38:18; Ps 30:4; Prov 1:12). On the other hand, the Septuagint translates this word with the abstract noun '''decay''' or "corruption" (διαφθορά): "the condition or state of rotting or decaying" (BDAG).'"`UNIQ--ref-0000012C-QINU`"' This interpretation then becomes part of apostolic arguments regarding the resurrection of Jesus (see esp. Acts 2:25–32; cf. Acts 13:34–36). Some modern translations reflect this interpretation: "decay" (NIV, NASB, CSB), "corruption" (KJV, ESV; cf. Peshitta: ܚܒܠܐ; Jerome %5BHebr.%5D: ''corruptionem''). It could be that this meaning of the word שַׁחַת ("pit") is a metaphorical extension of its concrete sense: "pit >> corruption." It could also be that the word שַׁחַת in this verse is not the word "pit" that occurs elsewhere, but an identical-sounding word (a homonym) related to the root שׁחת ("be ruined, become corrupt"). By contrast, the word שַׁחַת in the sense of "pit" is probably related to the root שׁוּחַ—"to sink low." An analogy would be the form נַחַת, which is both a word for "rest" (from the root נוּחַ) and a word for "descent" (from the root נחת) (so Waltke 1997, 1113). The word שַׁחַת as "corruption" (from שׁחת) probably occurs in Job 17:14—"if I say to corruption, ‘You are my father,’ and to the worm, ‘My mother’ or ‘My sister’" (Job 17:14, NIV; so Waltke 1997, 1113; cf. LXX: θάνατος; Aquila and Theodotion: διαφθορά). The identification of שַׁחַת as "father" in Job 17:14 makes it clear that שַׁחַת is not the word for "pit," which is a feminine word, but the word for "corruption," which is masculine. Similarly, in Psalm 16:10, שָׁחַת is more likely the word for "corruption" (from שׁחת) than the word for "pit" (from שׁוּחַ). This meaning fits better with the verb "see" or '''experience''' (לִרְאֹות). As Waltke argues, "'To see' expresses the ideas of 'experiencing,' 'enduring,' 'proving,' and the like, and takes for its object a nom. indicative of state of the soul or of the body: e.g., to see death (Ps 88:48 %5B49%5D), to see trouble/evil (90:15; Jer 44:17), to see sorrow (Jer 20:18), to see famine (5:12), to see affliction (Lam 3:1). On the contrary, when indicating the idea of place (e.g., pit, grave, Sheol, gates of death, etc.), the Hebrew authors use a vb. of motion; e.g., to come (Job 5:26), to go (Isa 38:10; Eccl 9:10), to draw near (Ps 88:3 %5B4%5D; 107:18), to descend (Job 21:13), to fall (Ps 7:15 %5B16%5D; 57:7). The expression 'to go down to the pit' occurs 4× in the Psalter; 9× in Ezek; cf. Prov 1:12; Isa 38:18. In this case, the ancient versions, not modern lexicographers, have the better of the argument, and so does the NT" (Waltke 1997, 1113).'"`UNIQ--ref-0000012D-QINU`"' "Decay" (שַׁחַת), then, appears to be a poetic synonym (albeit more specific, or intensified) for "death" (מָּוֶת).'"`UNIQ--ref-0000012E-QINU`"'
* The meaning of the word '''''miktam''''' (מִכְתָּם) in the superscription is unclear (see DCH for a list of five different possibilities with bibliography). It occurs in five other psalms (Pss 56–60), all of which are psalms of David. Three of these psalms are also accompanied by the note "Do not destroy" (אַל־תַּשְׁחֵת) (Pss 57–59; cf. שָֽׁחַת in Ps 16:10). The Septuagint translates the term as "inscription" (στηλογραφία) (so HALOT; cf. DCH: "perh. in ref. to writing on a tablet"). In a %5Bhttps://en.wikipedia.org/wiki/Guelaât_Bou_Sbaâ_Neopunic_inscriptions Neopunic inscription%5D discovered in Africa (KAI 165) the (related?) term ''ktm'' (or ''ktmm'' %5Bplural%5D) appears, apparently with the meaning "stone with inscription" (Hoftijzer and Jongeling 1995, 547). Given the thematic significance of death in Ps 16, one might imagine this psalm written as a tomb inscription. Tomb inscriptions, which could include long poems, were common in the ancient Near Eastern world (see COS 2.14, 2.52–69). The main request in Psalm 16 – "protect me" (שָׁמְרֵנִי, v. 1) – would be consistent with a burial context. The Aaronic blessing (Num 6:24–26), which features the same word "protect" or "keep" (שׁמר), was found written on two silver plaques in a pre-exilic tomb in Jerusalem (Ketef Hinnom; see Barkay et al. 2004, 61, 68). The heading "Do not destroy" (אַל־תַּשְׁחֵת), which occurs in three of the ''miktam'' psalms, would also make sense in the context of a tomb inscription, either as a prayer for divine preservation (cf. Ps 16:10) or as a warning against desecration.
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'''v. 1''' – The ''lamed'' preposition in the clause לַֽ֭יהוָה הָאָ֣רֶץ וּמְלוֹאָ֑הּ indicates possession, i.e., ''the earth and its fulness are to YHWH'' ➞ ''the earth and its fulness belong to YHWH''. Although it is standard, both in Biblical Hebrew and cross-linguistically, for the possessum to appear first in a predicational possessive clause (sometimes called 'belong' possession, as opposed to presentational 'have' possession; Croft 2022, 305-307), the order is reversed here for the pragmatic function of exclusive focus: ''they belong '''only''' to YHWH'' (see our macrosyntactic analysis). +
'''v. 1''' – The construct chain וְיֹ֣שְׁבֵי בָֽהּ contains a prepositional phrase (בָֽהּ) as its dependent. As noted by GKC, "The construct state ... is frequently employed ... as a connecting form, even apart from the genitive relation; so especially - (1) Before prepositions, particularly in elevated (prophetic or poetic) style" (§130a; cf. Ps 2:12). +
'''v. 3''' – As in many instances of triple constituent construct chain terminating in a pronominal suffix, so in the case of בִּמְק֥וֹם קָדְשֽׁוֹ, "a pronominal suffix can be attached to the nomen rectum %5Bconstruct dependent%5D where such a pronoun relates to the entire construct phrase, effectively to the nomen regens %5Bconstruct head%5D" (JM §129kb). Thus, the phrase should be understood as ''in his holy place'', not ''in the place of his holiness''. Compare, for example, הַר־קָדְשִֽׁי ''my holy mountain'' in Psalm 2:6. +
'''v. 4''' – Both construct chains נְקִ֥י כַפַּ֗יִם וּֽבַר־לֵ֫בָ֥ב communicate a relationship of specification, i.e., ''with regard to'' (see GKC §128y: "clean as regards hands") ➞ "one with clean hands" (HALOT, 720). Compare, for example, נְֽשׂוּי־פֶּ֗שַׁע כְּס֣וּי חֲטָאָֽה "forgiven with regard to offense, covered with regard to sin" (Ps 32:1) and תְמִֽימֵי־דָ֑רֶךְ "blameless with regard to their way'' (Ps 119:1), among others. +
'''v. 4''' – On the construction *נָשָׂ֣א לַשָּׁ֣וְא *נַפְשׁוֹ see the exegetical issue %5B%5BThe Text and Meaning of Ps. 24:4b%5D%5D, where we conclude that it carries the sense of ''delight in''.'"`UNIQ--ref-00000000-QINU`"' See also Deuteronomy 24:15; Hosea 4:8; Psalms 25:1; 86:4; 143:8; Proverbs 19:18. +
'''v. 4''' – The ''lamed'' in the prepositional phrase לְמִרְמָֽה functions as specification, in similar manner to לָבֶטַח "as far as confidence," i.e. "securely" (BHRG §39.11.6.b; cf. IBHS §11.2.10.d "class and type"), so rendered "deceitfully" (DCH).'"`UNIQ--ref-00000010-QINU`"' +
'''v. 7''' – The construct chain פִּתְחֵ֣י עוֹלָ֑ם (both here and in v. 9) communicates one of ''characteristic'', i.e., "doors of eternity" ➞ "eternal doors."'"`UNIQ--ref-00000000-QINU`"' For a full discussion, see the exegetical issue %5B%5BThe Meaning of "Doors" in Ps 24:7, 9%5D%5D. +
'''v. 5''' – There is little apparent difference between מֵאֵת and מִן in the present verse (rendered identically, for example, in the LXX, Jerome's ''iuxta Hebraeos'' and the Peshitta,'"`UNIQ--ref-0000022A-QINU`"' as well as modern translations). It may be hypothesized that the compound מֵאֵת is to be construed as communicating both the origin and comitative nature of the "blessing" (בְ֭רָכָה) as from with YHWH, though this is not certain. +
* In the Masoretic Text, there is a ''ketiv''/''qere'' in v. 4b – a case of dissonance between the consonantal text (the ''ketiv'' %3D "what is written") and the reading tradition (the ''qere'', "what is read"), represented by the vocalization. In Ps 6:4b, the consonantal text (the ''ketiv'') reads ואת, and the vocalization (the ''qere'') reads וְאַתָּ (i.e., וְאַתָּה). There is probably no difference in meaning between these two forms, only a difference in spelling. The ''ketiv'' ואת is to be regarded as a defectively written 2ms pronoun: '''and you''' (וְאַתָּ).'"`UNIQ--ref-00000000-QINU`"'
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* The psalmist does not actually complete his thought in v. 4b. '''And you, YHWH, how long?''' is a sentence fragment. The broken grammar reflects the psalmist's state of dismay. If we had to supply the implied information to make a full clause, we might say, "and you, YHWH, how long will you continue to discipline me in your anger?"'"`UNIQ--ref-00000000-QINU`"' But the psalm itself leaves the clause incomplete (cf. GKC §147c; see also Ps 90:13).
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* The Masoretic Text vocalizes זכרך as a noun: '''mention of you''' (זִכְרֶ֑ךָ). By contrast, the Septuagint appears to vocalize זכרך as a participle (זֹכְרֶךָ): "in death there is no one who makes mention of you (ὁ μνημονεύων σου)" (NETS). Perhaps the translator was influenced by the verbal idea in the second half of the verse ("who can praise you?") (cf. Pietersma). The later Greek translators Aquila and Symmachus revise the Septuagint translation towards the traditional Hebrew reading (Aquila: μνήμη σου; Symmachus: ἀνάμνησίς σου; see also Jerome %5BHebr.%5D: ''recordatio'').
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* In v. 8b, the Masoretic Text has a third-person feminine singular verb: "it %5B%3D my eye%5D has become weak" (עָתְקָה). Several of the early versions, however, have a first-person verb here: "I have become weak" (עָתַקְתִּ?).'"`UNIQ--ref-00000000-QINU`"' According to Barthélemy et al, these versions "represent a simplified text that accurately resolved the synecdoche in the MT %5Bi.e., the eye stands figuratively for the whole person%5D, which they considered too bold. However, the parallel that this synecdoche creates between the two verbs is very much in line with Hebrew poetry."'"`UNIQ--ref-00000001-QINU`"'
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* The phrase '''on the octave''' (עַל־הַשְּׁמִינִית) (cf. Ps 12:1) is difficult to interpret. See %5B%5BThe Meaning of הַשְּׁמִינִית in Ps. 6:1%5D%5D for an in-depth discussion. In short, the word שְּׁמִינִית is probably a musical term. Beyond this general claim, however, it is difficult to say much with any degree of confidence. As HALOT notes, "the final answer must remain undecided." Nevertheless, of the two main options given by translations ("eight-stringed instrument" and "octave"), the 'octave' interpretation, suggested by the use in 1 Chronicles 15:21 where it is parallel to the term עֲלָמוֹת, seems more likely. In the past, scholars had objected to this view on the grounds that the heptatonic scale was foreign to ancient Israelite music. Several 20th-century discoveries, however, provide evidence that a heptatonic scale was probably known in Mesopotamia and Ugarit at a very early time and therefore might have been known also in Israel.'"`UNIQ--ref-00000000-QINU`"' One of these texts, the so-called Akkadian "Tuning Text," which gives detailed information about different ways to tune a lyre, appears to assume the existence of a heptatonic scale. Interestingly, another text, the 15th-century Hurrian hymn discovered at Ugarit, has an Akkadian colophon that specifies the use of one of the tunings mentioned in the "Tuning Text." It would be reasonable to guess, then, especially in light of the fact that the שְּׁמִינִית is usually associated with "stringed instruments" (Ps 6:1; 1 Chr 15:21), that the word gives information for how the stringed instruments were to be tuned (perhaps to a lower octave).
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* The terms '''anger''' (אַף) and '''wrath''' (חֵמָה) are near synonyms; it is difficult to discern the difference in meaning.'"`UNIQ--ref-00000000-QINU`"' Both terms refer to a "state of extreme displeasure" or "excitement" (SDBH), and both are associated with fire and heat. The second word "wrath" (חֵמָה) is slightly less common, and, given the tendency of Hebrew poetry to use more intense language in the b-line of a poetic couplet, might indicate a more intense form of anger.
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* Verse 2 uses two near-synonymous terms to describe YHWH's corrective action: '''correct me''' (תוֹכִיחֵנִי) and '''discipline me''' (תְיַסְּרֵנִי). SDBH defines the first term as an "action by which humans or deities inflict a penalty on others as retribution for what they have done" and the second term as an "action by which humans or deities respond to negative behavior of (other) humans by administering some sort of punishment, which may range from a verbal rebuke to physical correction." If the SDBH definitions are correct, then the use of these verbs implies some previous wrongdoing, probably on the part of the psalmist. It would seem that David has sinned against YHWH and is facing the consequences.'"`UNIQ--ref-00000000-QINU`"'
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* The adjective '''languishing''' (אֻמְלַל) describes a state of "weakness, sadness, and shame" as a result of being "unable to function as can be expected" (SDBH).'"`UNIQ--ref-00000000-QINU`"' The adjective אֻמְלַל occurs only here in the Bible. But, in light of its context and its relation to the relatively common verb אמל ("languish"), its meaning here is clear.'"`UNIQ--ref-00000001-QINU`"' According to ''TWOT'', the root אמל "is used to express the state into which the objects of God's punishment and discipline come... Most particularly, it describes the state of Israel and its people after the punishment of God has fallen (Isa 33:9; Jer 14:2), so also, Jerusalem after the fall (Lam 2:8)."
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* The word '''dismayed''' (נִבְהֲלוּ), which describes an emotional state that includes fear, distress, and trembling, is a key word in this psalm. Although it is relatively rare elsewhere, it occurs three times in this psalm alone (vv. 3b, 4a, 11a).
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