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.
P
'''v. 12–13''' – For the alternative readings of the syntax of this verse, see the exegetical issue, %5B%5BThe Text and Grammar of Psalm 45:12–13%5D%5D. Our preferred reading follows the LXX, as above.
The alternative diagrams reflect the following interpretations:
# The first diagram reads the constituents "daughter of Tyre" and "richest of people" in apposition, such as the CSB: "...and the king will desire your beauty. Bow down to him, for he is your lord. '''The daughter of Tyre, the wealthy people,''' will seek your favor with gifts."
# The second diagram supplies a copula to create a clause of וּבַֽת־צֹ֨ר ׀ בְּ֭מִנְחָה, such as the KJV: "So shall the king greatly desire thy beauty: for he is thy Lord; and worship thou him. '''And the daughter of Tyre shall be there with a gift'''; even the rich among the people shall intreat thy favour."
#Finally, the third diagram interprets וּבַֽת־צֹ֨ר ׀ as a vocative such as the JPS: "and let the king be aroused by your beauty; since he is your lord, bow to him. '''O Tyrian lass,''' the wealthiest people will court your favor with gifts." +
'''v. 9''' – For the indicative reading גַּל in place of the MT's imperative, see the full discussion in the exegetical issue, %5B%5BThe Text, Grammar and Participants of Psalm 22:9%5D%5D. +
'''v. 2''' – We understand the function of רָחוֹק to be a predication of "my God" (cf. DCH, 466). Alternatively, as represented by the NASB (cf. Jerome, Theodotion, Quinta, Sexta), one could understand the form as an invariable adverb with a plural subject: "Far (sg.) from my help are the words (pl.) of my groaning" (cf. JM §148b). Nevertheless, since רָחוֹק can inflect for gender and number, adverbial readings may prefer בְּרָחוֹק or מֵרָחוֹק (see our notes on Psalm 119:155), and the sense of the NASB is difficult to grasp, the elision of "Why are you...?" has been preferred here. +
'''v. 3''' – The adverbial interpretation of לַיְלָה is evident in all the ancient versions (whether by case—Greek genitive and Latin ablative—or prepositional phrase), as parallel to יוֹמָם. The parallelism between this word pair is explicit in the DHH: "''día y noche te llamo, y no respondes''." The alternative placement of לַיְלָה follows Targum Psalms' "and by night, I have no quietness" (Stec 2004, 58; cf. the NET's "and during the night my prayers do not let up"), though this interpretation is complicated by the presence of the ''waw'' before וְֽלֹא־דֽוּמִיָּ֥ה לִֽי (which, admittedly, is absent in a number of manuscripts—see VTH vol. 4, 322). +
'''v. 4''' – This alternative diagram represents the LXX's "But you, the commendation of Israel, reside in a holy place" (NETS; σὺ δὲ ἐν ἁγίοις κατοικεῖς, ὁ ἔπαινος Ισραηλ). See also the REB's "You, the praise of Israel, are enthroned in the sanctuary." Such an interpretation of the syntax, however, requires the singular "praise" (תְּהִלַּת) for the MT's plural תְּהִלּ֥וֹת, the former of which is found not only in the LXX, but also in Aquila, Symmachus, Quinta, and a number of Kennicott manuscripts (see VTH, vol 4., 322). See, however, the plural תהלות in 5/6HevNum-b f8-9:1. +
'''v. 10''' – For the adversative interpretation of כִּי, see Jerome's ''autem'' (cf. "but" in the CEB, KJV, REB; and "yet" in the ESV, NASB, NIV). An alternative suggestion by Saadia, however, is that כִּי carries out its more standard function of a complementizer and continues the mockers' speech through to the end of v. 11: "'''They say that''' you are the one who took me out of the womb," etc. (see Qafaḥ 1965, 88). +
'''v. 14''' – For the comparative adverbial reading of אַ֝רְיֵ֗ה טֹרֵ֥ף וְשֹׁאֵֽג, see the "like" in all the ancient versions (ܐܝܟ, ὡς, ''quasi'', היך), as well as Aquila and Symmachus (ὡς), even supplied as כאריה in one medieval manuscript (VTH vol. 4, 322). +
'''v. 17''' – For the MT's כָּ֝אֲרִ֗י "like a lion" in place of our preferred כָּאֲרוּ, see the full discussion in the exegetical issue, %5B%5BThe Text of Psalm 22:17b%5D%5D. +
'''v. 18''' – For the preferred monoclausal interpretation of הֵ֥מָּה יַ֝בִּ֗יטוּ יִרְאוּ־בִֽי, see Jerome's ''ipsi respicientes viderunt in me'' ("they, gazing, look at me") Like other serial verb constructions, the two finite verbs are adjacent and lack any intervening conjunction, they share one explicit pronoun, and the first verb provides the adverbial of manner. Similar is the NFC's "''Mes adversaires me regardent fixement''" (cf. PDV). Alternatively, of course, they could be considered two distinct, finite clauses. +
'''v. 22''' – Our preferred interpretation of the unexpected form עֲנִיתָֽנִי "you answered me" is that of anacoluthon, which is "a syntactic break in the expected grammatical sequence within a sentence, as when a sentence begins with one construction and remains unfinished” (Crystal 2024, 23). See, e.g., Luther 2017: ''Hilf mir aus dem Rachen des Löwen und vor den Hörnern der wilden Stiere'''—du hast mich erhört!''''' ("Rescue me from the jaws of the lion, and from the horns of the wild bulls—you have heard me!"). Similar are the new sentences indicated by the punctuation in the CSB and NET,'"`UNIQ--ref-00000001-QINU`"' though such presentation does less justice to the line division and independent contribution of "from wild oxen's horns," after which another imperative would be expected, if not for the indicative verb form, signaling the anacoluthon. +
'''v. 22''' – For the emended alternative text, see the LXX's "and my lowliness from the horns of unicorns" (NETS; καὶ ἀπὸ κεράτων μονοκερώτων τὴν ταπείνωσίν μου), which has apparently read עֲנְוָתִי "my misery," in place of the MT's עֲנִיתָֽנִי "you answered me."'"`UNIQ--ref-00000000-QINU`"' +
'''v. 22''' – Perhaps the most common interpretation of the second line of this verse is "From the horns of the wild oxen you have answered me!" (CEB), which, unfortunately, makes little sense of the מִן preposition "from" as the origin or source of YHWH's answering and saving action. +
'''v. 30''' – There are a number of textual and grammatical issues with the last line of this verse. For details, see the exegetical issue, %5B%5BThe Text and Grammar of Psalm 22:30%5D%5D. +
'''v. 30''' – The alternative diagram represents the LXX: "And my soul lives for him, 31(30) and my offspring will serve him" (NETS; καὶ ἡ ψυχή μου αὐτῷ ζῇ, καὶ τὸ σπέρμα μου δουλεύσει αὐτῷ). For a complete discussion, see the exegetical issue, %5B%5BThe Text and Grammar of Psalm 22:30%5D%5D. +
'''v. 31''' – For the alternative diagram of v. 31, see the LXX: "the coming generation" (γενεὰ ἡ ἐρχομένη), which reads יָבֹאוּ from the beginning of v. 32 as the end of this verse, as modifying "the generation," which also requires the loss of the preposition לַדּֽוֹר to read as the nominative γενεὰ "the generation." +
'''v. 32''' – Causal grounds are a very natural function of כִּי, as perhaps reflected in the LXX: "because the Lord acted" (NETS; ὅτι ἐποίησεν ὁ κύριος; cf. the Peshitta); see also the JPS: "for He has acted." Nevertheless, as a complementizer, it naturally functions as an elaboration of "his righteous deed" to be announced—namely, '''that''' which he has done. Of course, this function overlaps with that of relativizers, which we also read in Jerome (''quas fecit''), Symmachus (ἣν ἐποίησε), and Codex Sinaiticus of the LXX.'"`UNIQ--ref-00000000-QINU`"' See, e.g., the NET (which supplies a second "they will tell"): "they will tell a future generation what he has accomplished." +
'''v. 32''' – In both Biblical Hebrew and modern languages, the sentence "they shall tell of His beneficence to people yet to be born" (JPS) is ambiguous as to whether לְעַ֥ם נ֝וֹלָ֗ד refers to the addressee of the "announcing," or the benefactor of the "righteous deed." Nevertheless, the addressee interpreted has been preferred in light of the preceding verse's "it shall be told to that generation." +
* See our discussion of %5Bhttps://psalms.scriptura.org/w/Lamnaṣṣēaḥ לַמְנַצֵחַ%5D and the %5Bhttps://psalms.scriptura.org/w/Translation_Challenges/Director Translation Challenges%5D.'"`UNIQ--ref-00000000-QINU`"'
* See our discussion of %5Bhttps://psalms.scriptura.org/w/Ledavid לְדָוִד%5D.
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*Instead of the MT reading '''from sanctuary''' (מִקֹּדֶשׁ), the Targum and Syriac versions have a 3ms suffix pronoun (which in Hebrew would be מִקְדָּשׁוֹ - "from his sanctuary"). This alternative reading is represented in pink in the grammatical diagram below.Those in favor of this reading suggest the 3ms suffix pronoun was omitted in the MT due to haplography of the waw (ו). According to Brotzman and Tully, haplography "is the copying once of a letter that was written twice in the text from which the scribe copied."'"`UNIQ--ref-00000000-QINU`"' In the case of Psalm 20:3, the end of the word מִקְדָּשׁוֹ and the beginning of the word וּמִצִּיּוֹן have the same Hebrew letter ('''ו''').'"`UNIQ--ref-00000001-QINU`"'The following modern translations adopt the alternative reading: NLT ("from his sanctuary"); CEV, GNT, and NET ("from his temple"). We prefer the MT reading for it is supported by the absence of the suffix pronoun in the Greek version (". . . ἐξ ἁγίου, καὶ ἐκ Σιὼν . . ." - "from the sanctuary and from Zion").
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*'''According to your heart's desire''' (כִלְבָבֶ֑ךָ): Since the verb נָתַן (to give) typically requires a grammatical object, we understand כִלְבָבֶ֑ךָ to be modifying an implied object and not the verb.
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