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
* As Jenni notes, the suffix in '''בהם''' points back to the phrase משפטי יהוה and the preposition is a ''beth'' of realization --> ''beth'' of communication (Jenni 1992,169-170; cf. Pss 78:2; 119:46).
+
* The general-present statement in the v. 12b suggests that the participle נִזְהָר in v. 12a is similarly a general present ("is warned," so most translations) and not an actual present ("is being warned"). See notes on the participles in vv. 8-10.
+
* The LXX reads καὶ ἀπὸ ἀλλοτρίων, probably from '''גם מזרים''' (cf. Sept-D 2011, 1548). This reading, which results from the confusion of ד with ר, hardly fits the context and is clearly secondary.
* On the meaning of '''זדים''', see %5B%5BThe Meaning of זֵדִים in Ps 19:14%5D%5D.
+
* Milgrom summarizes the significance of vv. 13-14 as follows: "The psalmist has extolled the keeping of the Law for its manifold benefits (vv. 8-12) but he now asks the rhetorical question: who can know the entire law and thereby prevent inadvertencies? Furthermore, beyond the scope of law and human wisdom lies the unchartable realm of the hidden, the unconscious sins. In this matter, he can only turn to God and implore that he be cleared. Finally, as regards deliberate sins, man requires restraint in the face of temptation and passion and for this he asks divine aid. Having covered the entire range of human evil, the psalmist's conclusion follows irrefutably: 'then I shall be perfect'" (Milgrom 1967, 121).
* With the words '''שְׁגִיאוֹת''' ,'''נִּסְתָּרוֹת''', and '''זֵּדִים''', "The psalmist enumerates 3 categories of wrongdoing according to the criterion of intention" (Milgrom 1967, 120). According to Milgrom, the first category (נִּסְתָּרוֹת) refers to "acts of which the doer is unconscious and which are sinful" (cf. 1QS 5:11-12), the second category (שְׁגִיאוֹת) refers to "acts of which the doer is conscious but whose sinfulness he learns afterwards," and the third category (זֵּדִים) refers to "presumptuous sins" (1967, 120; cf. Clines 1974, 7).
* For '''זֵּדִים''', see %5B%5BThe Meaning of זֵדִים in Ps 19:14%5D%5D.
+
* The preposition מן in the phrases '''מנסתרות''' and '''מפשע רב''' probably indicates detachment. Literally: "be free (in terms of guilt) from" (cf. Num 5:31 וְנִקָּ֥ה הָאִ֖ישׁ מֵעָוֹ֑ן; Job 10:14 וּ֝מֵעֲוֹנִ֗י לֹ֣א תְנַקֵּֽנִי).
* On the phrase '''חשך מן''', cf. 1 Sam 25:39—בָּר֣וּךְ יְהוָ֡ה אֲשֶׁ֣ר רָב֩ אֶת־רִ֨יב חֶרְפָּתִ֜י מִיַּ֣ד נָבָ֗ל וְאֶת־עַבְדּוֹ֙ חָשַׂ֣ךְ מֵֽרָעָ֔ה
+
* For the sense of ability in יָבִין ("who can discern...?"), cf. KJV, NIV, NLT, NET et al. The ''qal'' and ''hiphil'' are indistinguishable in a 3ms ''yiqtol'' for this term. BDB lists this instance of the verb as ''qal''.
+
* ''' אַל־יִמְשְׁלוּ־בִי אָז אֵיתָם''': LXX: ἐὰν μή μου κατακυριεύσωσιν, τότε ἄμωμος ἔσομαι.
* ''' אַל־יִמְשְׁלוּ־בִי אָז אֵיתָם''': The Aramaic versions read v. 14b as a purpose clause:
** Targum: דלא ישלטון בי — "...that they may not have dominion over me" (Stec 2004, 55).
** Peshitta: ܕܠܐ ܢܫܬܠܛܘܢ ܒܝ ܒܝܫ̈ܐ — "...that the wicked may not exercise dominion over me" (Taylor 65).
* The discourse marker '''אָז''' is sometimes used to introduce an apodosis (cf. BDB, IBHS 39.3.4f): after אם (e.g., Isa 58:14; Prov 2:5; Job 9:31) and with לולי or לו (e.g., Pss 119:92; 122:2-3). Sometimes, however, the protasis is "suppressed" (BDB, e.g., Job 3:13—יָ֝שַׁ֗נְתִּי אָ֤ז׀ יָנ֬וּחַֽ לִֽי translated in Greek as ὑπνώσας δὲ ἀνεπαυσάμην).
* The form '''אֵיתָם''' is in pause and has plene spelling (%3D אֵתַם) (cf. Masorah parva: ל מל). It is a "later full-writing" of the 1cs verb from תמם (Bauer-Leander 58p). Cf. אם תיתם דרך סוד in 1QS 9:18. Radak sees a "hidden meaning" here "for the numerical value of yodh is ten, and in the Ten Words was the Law given, and they are its perfection and completeness. He says: then when Thou shalt clear me from my errors and help me so that sins of passion have not control over me, then I shall be perfect and whole."
+
* '''אֵיתָם''':'"`UNIQ--ref-00000000-QINU`"'
%5B%5BFile: Tamam - (act with) integrity.jpg%7Cclass%3Dimg-fluid%7C700px%5D%5D
* The verb '''נקה''' refers to an "action by which humans or deities pronounce or consider a person innocent or cleared of wrongdoing and freed from punishment" (SDBH).
* The phrase '''פשע רב''' is translated as "great transgression" (KJV, NIV, ESV, NEB), "great sin" (NLT), "grave sin" (NJB), "grave offense" (JPS85), and "blatant rebellion" (NET). According to TDOT, "pešaʿ refers to an outrageous, imprudent act disruptive of the community on both a small and a large scale and one that could be viewed with enormous severity in connection with the legal sphere, international law, and especially in the relationship to Yahweh as the God who made his people into Israel" (TDOT 2003, 143).
+
* The verb אֵיתָם is morphologically stative (cf. e.g., וָאֵקַ֖ל, Gen 16:5). The LXX translates this with an if-then clause to underscore the result semantics: ἐὰν μή μου κατακυριεύσωσιν, τότε ἄμωμος ἔσομαι καὶ καθαρισθήσομαι ἀπὸ ἁμαρτίας μεγάλης.
+
* This verse is one complete clause—a beautiful example of vertical grammar (cf. Tsumura 2023:66-67).
* '''יִהְיוּ לְרָצוֹן''': Cf. Exod 28:38—וְהָיָ֤ה עַל־מִצְחוֹ֙ תָּמִ֔יד לְרָצ֥וֹן לָהֶ֖ם לִפְנֵ֥י יְהוָֽה.
+
* The phrase '''היה לרצון''' usually refers to "(divine) acceptance, oft. of sacrifice or of people offering a sacrifice to Y%5BHWH%5D" (DCH). Just as a sacrificial animal with any defect was not acceptable to YHWH (Lev 22:20 לֹ֥א לְרָצֹ֖ון יִהְיֶ֥ה) but only those animals which were 'blameless' (Lev 22:21, תָּמִ֤ים יִֽהְיֶה֙ לְרָצֹ֔ון), so the psalmist, now that YHWH has made him 'blameless' (איתם, v. 14b), can offer words which are acceptable to YHWH. Cf. Hossfeld: "Die Widmung 15 verquickt Opferterminologie... mit Bezeichnungen für den ganzen Psalm... zu einer Weiheformel mit spiritualisierendem Kultverständnis" (Hossfeld 1993, 134).
+
* The preposition ל in the phrase '''לרצון''' is a lamed of reevaluation (cf. Jenni 2000, 40, rubric 133). Lit.: "let the words of my mouth... become acceptance" >> "be acceptable".
+
* NET note: "The prefixed verbal form at the beginning of the verse is understood as a jussive of prayer. Another option is to translate the form as an imperfect continuing the thought of v. 14b: '%5BThen%5D the words of my mouth and the thought of my heart will be acceptable before you.'" But if this were the case, then we would expect another weqatal verb (והיו), as in the previous verse (ונקיתי). Cf. LXX: καὶ ἔσονται. Most modern versions rightly read as jussive (e.g., KJV, NIV, NLT, ESV, CEV, GNT, NET, LUT, HFA, NGÜ, ELB, EÜ, GNB, ZÜR; et al.). The clause initial position of the verb also points to a jussive interpretation (cf. Gentry 1998, 22).
+
For the alternative emendation בְּאֶרֶץ for the MT's כְּ֝אֶ֗רֶץ, see the LXX and Syr.,'"`UNIQ--ref-00000000-QINU`"' though Jerome's Hebr., Symmachus and TgPs follow the MT.'"`UNIQ--ref-00000001-QINU`"' Kennicott lists six manuscripts which read בארץ (VTH, vol 4, 376), though de-Rossi adds a significant number (Variae Lectiones, vol 4, 54). BL Or 1477 also unambiguously reads vaˀārāts, both with ב and the definite article. The comparative כְּ seems preferable in light of the A-line (cf. also v. 72, in which two instances of בְּ has been deemed preferable). +
* The '''people''' mentioned in the last line must be "those who are fighting for David" (Ibn Ezra: הם הנלחמים בעבור דוד; cf. Radak: עמך במלחמה הזאת). The word עַם sometimes refers to an army (e.g., Josh 8:1—עַם הַמִּלְחָמָה; see BDB entry 2d for עַם I).
+
* On the adverbial function of the noun '''jaw''' (לֶחִי), see grammar note.
+
* The construct chain רִבְבֹות עָם probably means "ten thousands of people" (KJV, NRSV), i.e., "ten thousands %5Bconsisting of%5D people." The phrase is unique in the Bible, but compare "ten thousands of Ephraim" (רִבְבוֹת אֶפְרַיִם) in Deut 33:17. The word עַם probably has the additional nuance of a military force (see note on v. 9): "ten thousands of fighting people" (cf. NJPS: "the myriad forces").
+
* The verb שׁית in this verse appears to be "internally transitive, %3D ''take one’s stand''" (BDB; cf. Isa 22:7; so Ibn Ezra: "similar to שות שתו השערה %5Bin Isa 22:7%5D, similar to 'fight' %5Bנלחמו%5D;" see also 2 Kgs 20:12—וַיָּשִׂ֖ימוּ עַל־הָעִֽיר). It is also possible that an object, e.g., "battle," is implied (cf. Radak: שתו מלחמתם עלי). Dahood 2008, 19, suggests understanding it as a qal passive (שִׁתוּ).
+
* YHWH's "blessing" is said to be '''on''' (עַל) his people, because the blessing comes to them from above (cf. Ps 133). E.g., "I will pour out... my blessing (בִרְכָתִי) on (עַל) your descendants" (Isa 44:3, NIV).
* Alternatively, some have argued that the clause "Your blessing %5Bis%5D upon your people" means that the people have an obligation to bless YHWH (so e.g., Rashi: ועל עמו מוטל לברך ולהודות לו). According to this alternative interpretation, the phrase '''your blessing''' (בִרְכָתֶךָ) is not "the blessing that comes from you" but "the blessing that you deserve/receive."
+
* The clause in v. 30a seems incomplete: "I will make/put his offspring forever." There are three ways to resolve the difficulty.
#Assume some kind of elision. E.g., KJV: "His seed also will I make ''to endure'' for ever;" Radak: "I will put his offspring in power forever" (במלכות אשים זרעו לעד).
#Interpret לָעַד not as an adverbial but as the predicate complement of the שִׂים construction: "I will make his offspring perpetual." Cf. Jerome: et ponam perpetuum semen eius; Symmachus: καὶ ποιήσω διηνεκὲς τὸ σπέρμα αὐτοῦ. (See v. 30 alternative diagram.)
#Interpret the verb שִׂים to mean "establish." E.g., "I will establish his offspring forever" (ESV, cf. NIV, ELB, GNB, ZÜR; so BDB, DCH; cf. Exod 15:25; Deut 12:5; Josh 24:25; Isa 44:7; Ps 104:9; see esp. 2 Sam 23:5—בְרִ֨ית עֹולָ֜ם שָׂ֣ם לִ֗י; see v. 30 preferred diagram). This last option is the most likely. It does not require any elision, and it allows us to interpret לָעַד according to its normal sense and שִׂים according to a fairly well-attested sense. Note also the parallel clause in v. 5: "I will establish his offspring" (אָכִין זַרְעֶךָ).
# Another option worth mentioning is that לָעַד might be revocalized to לְעֵד: "I will make his offspring a witness," anticipating the "witness" language in v. 38b (see v. 30 alternative diagram).
+