Property: Text
From Psalms: Layer by Layer
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For the alternative revocalization נֹד for the MT's נֵד, see the LXX's ἀσκὸν "wineskin," most plausibly from נאֹד/נֹד (see the same phenomenon in Ps 33:7).'"`UNIQ--ref-0000001A-QINU`"' Hebrew evidence for the reading נֹד is also found in the Babylonian manuscripts JTS 611 and 631. +
'''v. 11''' – In light of parallels such as Mic 7:5 (כִּימֵ֥י צֵאתְךָ֖ מֵאֶ֣רֶץ מִצְרָ֑יִם אַרְאֶ֖נּוּ נִפְלָאֽוֹת), we understand the relative clause to modify only נִפְלְאוֹתָ֗יו, limiting the syntax to only the second poetic line of the verse with the verb elided. Alternatively, ''qal'' ראה is found with עֲלִילָה in Ezek 14:22 (וּרְאִיתֶ֥ם אֶת־דַּרְכָּ֖ם וְאֶת־עֲלִֽילוֹתָ֑ם), so עֲלִילוֹתָ֑יו could also be included within the scope of the relative clause. +
'''v. 34''' – For the compound predicate interpretation, see the discussion of the multi-verb predication at phrase level (as attested, e.g., in the NJPS: "and sought God once again" cf. LUT, NABRE, NIV, RVC). For the waw-coordination in a serial verb construction, see further, the note at v. 6. Here, וְ֝שָׁ֗בוּ contributes the aspectual value of habituality/repetition (Aikhenvald 2018, 6). cf. the similar case in v. 41. Alternatively, וְ֝שָׁ֗בוּ could be considered its own event, i.e., turning back (as the ancient versions and the ESV's " they repented and sought God earnestly").
For the alternative preposition אֵלָיו in place of the the MT's object אֵל "God," see the Syr. ܠܘܬܗ "to him" (cf. the NIV's "they eagerly turned to him again"). +
'''v. 71''' – For the compound מֵאַחַ֥ר as both SOURCE and BEHIND, see Hardy 2022, 54-55. +
'''v. 56''' – The compound predicate reading of וַיְנַסּ֣וּ וַ֭יַּמְרוּ אֶת־אֱלֹהִ֣ים עֶלְי֑וֹן is suggested by the lack of arguments accompanying וַיְנַסּ֣וּ, such that they most likely constitute a symmetrical serial verb construction. (That is, they share the same gender, number, tense-aspect-modality and polarity values, and also clausal complements ➞ אֶת־אֱלֹהִ֣ים עֶלְי֑וֹן). Though the ancient versions, as usual, follow the form, rather than making the function explicit, notice that one manuscript documented by Kennicott attempts to repeat the habitual/repetitive reading of וישׁובו וינסו from v. 41. For our preferred reading, compare the mono-eventive interpretation of the CSB ("But they rebelliously tested the Most High God") and the NJPS ("Yet they defiantly tested God Most High"). An adverbial clause is provided by the ISV ("But they tested the Most High God '''by rebelling''' against him") and DHH ("Pero ellos pusieron a prueba al Dios altísimo '''rebelándose''' contra él"), while the TOB reads the first verb as a predicative adjunct, ''%5Bbeing%5D rebels'' ("'''Rebelles''', ils mirent à l'épreuve le Dieu Très-Haut").
The (significantly less parsimonious) alternative would involve object gapping in an independent וַיְנַסּ֣וּ clause (as, e.g., ESV: "Yet they tested and rebelled against the Most High God"; cf. the KJV, NABRE, NASB). The NIV avoids the lack of object argument by providing a structure of alternation (Chavel 2022) throughout '''וַיְנַסּ֣וּ''' וַ֭יַּמְרוּ '''אֶת־אֱלֹהִ֣ים''' עֶלְי֑וֹן, with its "'''But they put God to the test''' and rebelled against the Most High". The SG21 does the same, but in reverse: "Mais ils ont provoqué le Dieu très-haut et se sont révoltés contre lui." +
Although probably fronted for poetic symmetry, the appearance of וּ֝בְתוֹרָת֗וֹ before its clause head (לָלֶֽכֶת) is one of the reasons Fassberg provides for considering Ps 78 Archaic/Early Biblical Hebrew, along with Pss 18 and 29 (2019, §8: צורת נסמך לפני מלת יחס "dependent form %5Bplaced%5D before its conjunction"). See also the focus-fronted הֲגַם־לֶ֭חֶם in הֲגַם־לֶ֭חֶם י֣וּכַל תֵּ֑ת (v. 20). +
'''v. 32''' – The Syr. reads ע֑וֹד with the second clause of this verse (ܘܬܘܒ ܠܐ ܗܝܡܢܘ ܒܬܕܡܪ̈ܬܗ "and again they did not believe in his works"), though this is unlikely both because of the atnakh accent on ע֑וֹד (as a strong disjunctive) and the following ''waw'' on וְלֹֽא־הֶ֝אֱמִ֗ינוּ. +
For our preferred headless relative clause of v. 3 as subordinate to the main clause in v. 4a, see the NET: "What we have heard and learned—that which our ancestors have told us—we will not hide from their descendants" (cf. DHH, SG21, TOB and the German versions; cf. Delitzsch 1871, 356), as well as the LXX.'"`UNIQ--ref-00000000-QINU`"' This syntax has also been preferred in light of the person shift from first singular to the body of the חִ֝יד֗וֹת in vv. 3ff, recounted in the first plural.
The alternative revocalized niphal represents the LXX's passive, "It was not hidden from their children"; cf. the REB).'"`UNIQ--ref-00000001-QINU`"'
The alternative placement of לְד֥וֹר אַחֲר֗וֹן follows translations understanding the phrase to belong to the following participial clause (as most English versions, and the Syr., with its finite verb: "so that we might not hide them from their children, but relate to another generation..."; Taylor 2020, 313).'"`UNIQ--ref-00000002-QINU`"' The preferred reading, however, is evident in the Douay-Rheims translation of the Vulgate: "They have not been hidden from their children, in another generation,"'"`UNIQ--ref-00000003-QINU`"' and the poetic line division of the LXX, as explicit in Sinaiticus and followed by Rahlfs. For other instances of participles functioning as predicative complements, as מְסַפְּרִים here, see also Judg 19:22; 1 Sam 17:19. +
'''v. 5''' – The plural antecedent of the suffix on לְ֝הוֹדִיעָ֗ם refers to both the עֵד֨וּת׀ and the תוֹרָה֮.
'''vv. 5-8''' – For the continuation of the scope of למען, see Jerome's (Hebr.) ''ut'' "so that" at the beginning of vv. 6-8 (and, likewise, the ܕ in the Syr. vv. 6-7).
'''v. 6''' – The Syr. seems to take יָ֝קֻ֗מוּ as part of the modifying phrase בָּנִ֣ים יִוָּלֵ֑דוּ (see ܒܢ̈ܝܐ ܕܡܬܝܠܕܝܢ ܘܩܝܡܝܢ "the children who are being born and remaining," Taylor 2020, 313). The accents make this interpretation unlikely, however, as well as "remaining" being a strange rendering of יָ֝קֻ֗מוּ.
For the compound predicate interpretation, see the discussion of the multi-verb predication at phrase level (see, e.g., the NIV: "and they in turn would tell their children," cf. DHH, GNT, NABRE, NJPS, RVC). While prototypically we would expect serial verb constructions to be asyndetic, waw-coordination is not unheard of (see, e.g., 1 Chr 22:16), and it is unclear what the "rising up" could mean if construed as its own verbal event (perhaps, "growing up," as the NET and SG21). While קום's role in serial verb constructions is well-documented in prose (see Andrason 2019), it is, admittedly, less common in poetry. Nevertheless, the agreement in person, number, TAM and polarity values support the serial verb reading. See also the omission in HaEdut: והבנים שיִיוולדו יספרו לבניהם.
'''v. 8''' – For the alternative אֶל in place of the MT's אֶת־ in וְלֹא־נֶאֶמְנָ֖ה אֶת־אֵ֣ל רוּחֽוֹ see VTH vol. 4, 373 and de-Rossi, 53.
The Syr. understands רוּחֽוֹ as a dependent of the construct phrase אֶת־אֵ֣ל רוּחֽוֹ.'"`UNIQ--ref-00000000-QINU`"' Nonetheless, the parallel with the previous line's לִבּ֑וֹ as the grammatical object is preferred. +
The alternative emendation מַלְאָכִים for the construct מַלְאֲכֵ֥י is found in Kennicott 538 (see VTH, vol 4, 375). It may be that the ancient versions reflect such a reading, too (see, e.g., διʼ ἀγγέλων πονηρῶν "through wicked angels"; angelorum malorum, etc.), though this rendering is also a valid interpretation of the construct phrase מַלְאֲכֵ֥י רָעִֽים entity-characteristic (so "messengers of evil ones" >> "messengers of %5Bcarrying out%5D evils"). Similarly, GKC (§128w) notes the common construction (cf. מֵ֥י מָ֝לֵ֗א in Ps 73:10 and לִ֭שְׁמָרְךָ מֵאֵ֣שֶׁת רָ֑ע in Prov 6:24). +
Rather than modifying the subject, the phrase(s) נוֹשְׁקֵ֥י רוֹמֵי־קָ֑שֶׁת could also be understood as adverbial, though this is unlikely in light of the ancient versions and the Masoretic accents. +
'''v. 50''' – Note that a number of ancient versions read "death" for the MT's לַדֶּ֥בֶר "pestilence."'"`UNIQ--ref-00000000-QINU`"' A grammatical alternative has not been provided, however, as it is not clear how this could arise from a textual issue, and is, in all likelihood, interpretive.'"`UNIQ--ref-00000001-QINU`"' +
If there was any doubt that מִנִּי־קֶֽדֶם modifies חִ֝יד֗וֹת, both the Syr. and TgPss provides the relative particle "'''which''' are from of old."'"`UNIQ--ref-00000000-QINU`"'
Despite the gender disagreement, under this alternative reading of the relative clause in v. 3, חִ֝יד֗וֹת would be best read as the antecedent of the suffix on וַנֵּדָעֵ֑ם.
The second alternative position is in apposition to the "riddles of old," as a headless relative clause. Such an interpretation is illustrated by the CSB: "I will speak mysteries from the past—things we have heard and known and that our ancestors have passed down to us" (cf. ESV, NABRE, NIV, NJPS). +
'''v. 69a''' – For the alternative revocalization רֵמִים for the MT's וַיִּ֣בֶן כְּמוֹ־רָ֭מִים מִקְדָּשׁ֑וֹ, see the LXX (%3D Gall.), Hebr. "like a wild ox" and TgPs' "like the horn of a wild ox" (ὡς μονοκερώτων; similitudinem monoceroton; היך קרנא דרימנא;). The Syr. and both Aquila and Symmachus, however, read the expected "high place" (ܒܢܐ ܥܠ ܪܘܡܐ ܡܩܕܫܗ; ὁμοίως ὑψηλοῖς; ὡς τὰ ὑψηλὰ), as the MT. The orthographic inclusion of the aleph, which is expected of רֵמִים/רְאֵמִים (cf. Pss 29:6; 92:11) but not רָמִים, is found in Kennicott manuscripts 121?, 128 (see VTH, vol 4, 376). +
v. 3.
For discussion of the grammatical alternatives in this verse, see the exegetical issue: %5Bhttps://psalms.scriptura.org/w/The_Grammar_of_Ps._1:3d The Grammar of Ps. 1:3d%5D. +
In v. 4, the Septuagint repeats the words "not so" (Hebrew: לֹא כֵן): "Not so (οὐχ οὕτως) the impious, not so (οὐχ οὕτως) !" (trans. NETS). All of our other witnesses to the text agree with MT in reading "not so" only once. As Origen (3rd century AD) himself writes, "Some add the words 'not so' a second time. But the Hebrew does not have it, and none of the translators %5Bi.e., Aquila, Symmachus, Theodotion, et al.%5D used this repetition" (Greek text in Barthélemy 2005, 2). It is not clear whether the Septuagint translator had a Hebrew exemplar that repeated the words or whether the translator himself added them for some reason. At the end of the same verse, the Septuagint has another addition: "like dust that the wind flings from off the land (ἀπὸ προσώπου τῆς γῆς)" (trans. NETS). The fact at there are thmultiple additions in this verse suggests that the translator was deliberately amplifying the text or else using a Hebrew manuscript that did so (see Barthélemy 2005, 1-3). +
'''v. 1.''' Despite its appearance in most translations, the phrase '''happy is the one''' (אַשְׁרֵי־הָאִישׁ) is not a complete sentence; it is a Hebrew construct chain%5D (lit.: "the happiness of the one" %3D "the happiness ''experienced by'' the one;" cf. NLT: "Oh, the joys of those..."). As a sentence fragment, it functions not as an assertion, but as an ''exclamation'' which expresses "an attitude of admiration"' (SDBH) and a "desirous longing of one person for the condition of another" (Janzen, 1965, 215-226). English has no equivalent expression, though it is similar to the exclamation "congratulations!" (cf. TWOT) or to the words spoken in a celebratory toast to some person: "Here's to the one!" The word "happy" has been translated variously as "blessed" (KJV, NIV, ESV, NASB; cf. Jerome beatus and LXX μακάριος), "happy" (NRSV, GNT, CSB, JPS 1917), "joys" (NLT) etc. The meaning of the word per se is less important than the function of the phrase to express admiration and celebration. First Kings 10:8 offers a helpful illustration of the phrase in use. When the Queen of Sheba saw the wealth and Wisdom and King Solomon, she exclaimed, “Happy are your men! Happy are these servants of yours, who continually stand before you and listen to your wisdom!” (1 Kings 10:8). Even though the Queen was a figure of royalty with all the privilege which that entails, she looked up to Solomon’s servants with admiration, because they had the privilege of continually hearing Solomon’s wisdom. She considered their position to be desirable, and so she called them "happy."
Interpreters differ as to whether "the one" (הָאִישׁ) is a unique individual (i.e. a king) or a literary representative of a group (i.e. a typical righteous person). The latter interpretation is reflected in those translations that translate הָאִישׁ with a plural and gender-neutral term (e.g., CEV, ERV, GNB, NLT). Other translations use a gender-neutral term but retain the singular referent (e.g. CSB, NET, NIV, LPDPT). Older translations tend to use masculine singular terms (LXX, Tg, Jer, KJV, Reina Valera, ESV, NVI, LS 1910). In either case, the tree imagery of v. 3, the allusion to Deuteronomy's kingship law (Deut 17) in v. 2, and the linguistic/thematic connections between Psalm 1 and Psalm 2 all work together to give "the one" "a distinctly royal profile" (Brown 2002). Although it is possible to explain this royal profile in terms of democratization - the office of king is democratized so that everyone who follows the path of Torah is a kind of king (so e.g., Brown 2002; Barbiero 2003), others have argued on the basis of the Joshua-like description of "the one" (cf. Schnittjer 2021, 471; Mitchell 2016), the connections between "the one" of Psalm 1 and the anointed king of Ps 2, and the Messianic shape of the Psalter, that "the one" is a unique royal figure.
Most interpreters see a progression in bodily posture in this verse from walking (v. 1a) to standing (v. 1b) to sitting (v. 1c) ("walk...stand...sit" in KJV, NIV, ESV, NASB, CSB, etc.) but the sequence may instead reflect the progressive stages of a journey in a nomadic society: setting out with directions (v. 1a), coming to a stop in the road (v. 1b), and settling down in a dwelling place (v. 1c). The "pathway" imagery (v. 1b) makes the journey interpretation more likely. This is also the more natural interpretation of the clause in v. 1c ("settle... dwelling place;" see below; cf. Wilson 2002, 94).
To "walk (הָלַךְ) in the counsel of wicked people (בַּעֲצַת רְשָׁעִים)" is to live one's life according to the counsel, or advice, which wicked people offer (cf 2 Chron 22:5, "where the meaning is 'to follow advice'" %5BSeow 2013%5D; cf. NLT: "...follow the advice of the wicked").
The word '''"wicked people"''' (רְשָׁעִים) occurs four times in Psalm 1 (vv. 1, 4, 5, 6) - more than any other word.'"`UNIQ--ref-00000000-QINU`"' It refers to the "state in which a person's behavior is inconsistent with the requirements of the law, either in a specific matter that is under dispute or as one's general mode of behavior."'"`UNIQ--ref-00000001-QINU`"'
The verb '''stand''' (עָמַד) appears to be telic ("stand" %3D "take a stand") rather than a telic ("stand" %3D "stand around"). Similarly, Wilson 2002, 94, "the verb עָמָד has more the sense of 'take a stand' than simply 'stand still.' There is volition (and therefore responsibility) assumed in this action." Cf. ''BDB'' 764.3f: "persist"; ''HALOT'' 840.1: "to become involved with, or to persist in" (בדבר רע) Qoh 8:3"; ''DCH'' עָמַד (entry 8).</ref> Compare Ps 36:5bc where standing "on a path that is not good" (36:5b) is paired with the refusal to reject wickedness (36:5c).'"`UNIQ--ref-00000002-QINU`"' Cf. Seow: "seems at first blush to be out of place in the second line. One expects 'walked in the way,' an exceedingly common biblical idiom for moral conduct.'"`UNIQ--ref-00000003-QINU`"' Yet one may take the Hebrew to mean not just 'stand'... but also 'persist,' as Jerome and Radaq recognized."'"`UNIQ--ref-00000004-QINU`"'
"'Pathway' here refers to the lifestyle of sinners. To 'stand in the pathway of/with sinners' means to closely associate with them in their sinful behavior."'"`UNIQ--ref-00000005-QINU`"' It is "to share their way of life (cf. Prov 1:10-19; Jer 23:8)."'"`UNIQ--ref-00000006-QINU`"'
The word '''"sinful people"''' (חַטָּאִים, see also v. 5b) is partially synonymous with the previous term "wicked people" (רְשָׁעִים). Whereas the word "wicked" (רְשָׁעִים) places the emphasis on the resultant state of guilt that characterizes those who live contrary to God's requirements, the word "sinful" (חַטָּאִים) places the emphasis on "the pattern of actions" that leads to such guilt.'"`UNIQ--ref-00000007-QINU`"' "The difference of nuance between רשעים and חטאים is perhaps similar to that of the person convicted of a single theft compared with a career criminal. In the psalms, however, these two terms are often synonymous."'"`UNIQ--ref-00000008-QINU`"'
The verb so often translated as "sit" (ישב) often means "to '''settle'''",'"`UNIQ--ref-00000000-QINU`"' and the noun which many translate in Ps 1:1 as "seat" (מוֹשַׁב) often refers to a “location where a community… lives.”'"`UNIQ--ref-00000001-QINU`"' Both words are used, for example, in Exod 12:20 to refer to Israel's dwelling in Egypt. The latter (מוֹשַׁב) can refer to a seat used for sitting (e.g., 1 Sam 20:18, 25), but in Hebrew, one does not sit "in" (ב) a seat but "on" (על) it. When the preposition "in" (ב) is prefixed to this word, the reference is often to a dwelling place.'"`UNIQ--ref-00000002-QINU`"' +
The word '''"insolent people"''' (לֵצִים), which might also be translated as "scoffers"'"`UNIQ--ref-00000000-QINU`"' or "mockers"'"`UNIQ--ref-00000001-QINU`"' refers to those who show "contempt for other people and ideas."'"`UNIQ--ref-00000002-QINU`"' "Most languages have abundant terms expressing ridicule, often accompanied by derogatory gestures. Frequently figurative language expresses ridicule; for example, 'shake the finger,' 'wag the head,' or 'make faces.'"'"`UNIQ--ref-00000003-QINU`"' The CEV translation, "sneering at God," may be too narrow, since the contempt of mockers may also be directed at other people. Whereas the Law of YHWH (see v. 2) is summed up in the commands to love God and one's neighbor,'"`UNIQ--ref-00000004-QINU`"' the journey that begins with "the counsel of wicked people" leads to contempt for God and one's neighbor - the very opposite of what God requires. +