Property: Text
From Psalms: Layer by Layer
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* The word בָּחוּר could be either a qal passive participle from the verb בחר ("chosen one," cf. NLT, KJV, ESV, CSB, CEB; so LXX; Jerome iuxta Hebr.) (here preferred) or a noun ("young man," cf. NIV, NET; so Targum). Several arguments support the "chosen one" interpretation. (1) The word בחיר ("chosen one") has already appeared in the psalm's introduction, referring to David (v. 4); (2) Elsewhere, "chosen one" (בחור) and "warrior" (גבור) occur in the same context (e.g., Josh 8:3; cf. 2 Chr 13:3); (3) The following min prepositional phrase makes the most sense if it modifies בחור in the sense of "chosen from among" (cf. 2 Sam 6:21; 10:9; Job 36:21).
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* The b-line could be read as an independent clause or as an asyndetic relative clause: "they shall walk... in the light of thy countenance" (KJV; cf. LXX, Jerome, Targum, CSB, ELB, EÜ, ISV, LUT, NASB, NBS, NET, NFC, NJPS, PDV, SG21, TOB, ZÜR; see v. 16 alternative diagram) or "who walk in the light of your presence" (NIV, cf. ESV; see v. 16 preferred diagram). Our understanding of the nature of parallelism ("one thought/sentence across two lines," cf. %5Bhttps://psalms.scriptura.org/w/Vertical_Grammar_of_Parallelism_in_Biblical_Hebrew Tsumura 2023%5D) leads us to prefer the relative clause interpretation (cf. Ps 112:1). The ESV even continues the relative clause into the next verse: "Blessed are the people who know the festal shout, ''who'' walk, O Lord, in the light of your face, ''who'' exult in your name all the day and in your righteousness are exalted."
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* Verse 36b is, literally, "If I lie to David..." The apodosis is implied, as is normal in Hebrew oaths (cf. BHRG §45): "If I lie to David (then may I be cursed)" >> "I will not lie to David."
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* The form מִטְּהָרוֹ in v. 45 is difficult. (Some mss read מִטֳּהָרוֹ %5Bsee Barthélemy 2005, 628%5D; the Aleppo Codex agrees with Leningrad Codex in reading מִטְּהָרוֹ.) As the Masorah Parva notes ("ל"), the form only occurs here in the Bible. The dagesh in the tet (מִטְּהָרוֹ) makes it look like the initial mem is a min preposition ("from"). Indeed, this is how the Septuagint interpreted it: "you dismissed him from purification (ἀπὸ καθαρισμοῦ)" (trans. NETS). Other ancient versions, however, appear to have read the mem as part of the nominal form and not as a preposition (*מִטְהָר, "purity" or "splendor"). E.g., Jerome (iuxta Hebr.): "you made his cleanness come to an end" (quiescere fecisti munditiam eius) (cf. Symmachus: τὴν καθαρότητα αὐτοῦ; see also the vocalization in the second column of Origen's Hexapla: ματ ἀρω %5B%3Dמַטְהָרוֹ; so also the Babylonian ms JTS 631%5D). As Radak explains, "the dagesh in tet (מִטְּהָרוֹ), like the dagesh in qof in מִקְּדָשׁ יְהוָה (see Exod 15:17), is %5Bnot a preposition, but is%5D for the beauty of the reading (ודגש טי״ת מטהרו כדגש קו״ף מקדש י״י לתפארת הקריאה)." Furthermore, the word מִטְהָר/מִטְּהָר does not mean "(ritual) purity" but "the splendor and glory of the kingdom that belonged to him" (Radak, זכותו והוד מלכות שהיה לו; cf. Rashi %5Bזריחתו%5D). For this meaning of טהר, compare "...as bright (לָטֹהַר) blue as the sky" (Exod 24:10, NIV); "When is the sky seen in its brightness (בטיהריה)?" (B'rakhoth 59a %5BAramaic%5D, cited in Jastrow 1926). So most modern translations: "You have brought his splendor to an end" (NJPS, cf. KJV, NIV, ESV, NET, REB, LUT, EÜ, GNB, ZÜR). Other translations emend the text to some form involving the word מַטֵּה ("staff" or "scepter"). E.g., "his glorious scepter" (GNT, perhaps from מַטֵּה הֹדוֹ %5Bsee BHS%5D); "the scepter from his hand" (NRSV, perhaps from מַטֵּה מִיָּדוֹ %5Bso Baethgen 1904, 278–9%5D). There is no manuscript or versional support for these readings (cf. Barthélemy 2005, 628–31).
* The syntax of v. 48 is difficult, and multiple translations have a note saying, "Meaning of Heb uncertain" (NRSV, NJPS). The Masoretic Text appears to say, literally, "Remember—I—what lifespan" (cf. footnote in ELB). Interpreters have tried to make sense of this line in a number of ways.
** Most translations say something like, "Remember how short my life is" (NJPS, cf. NIV, NLT, KJV, ESV, NRSV, REB, GNT, NET, LUT, HFA; cf. LXX: "Remember what my substance is" %5Btrans. NETS%5D; Ibn Ezra paraphrases the verse as "Remember what I am and what my lifespan is" —זכר מה אני ומה חלדי; see v. 48 alternative 1 diagram). This translation appears to assume a grammatical analysis in which אֲנִי מֶה חָלֶד is a clause functioning as the object of the verb "remember." In this clause, the subject is מֶה and the predicate complement is חָלֶד: "what a lifespan is" The pronoun אֲנִי is left-dislocated, and the resumptive pronoun has been elided: "I, what is %5Bmy%5D lifespan" (cf. GKC §135f). (One medieval Hebrew manuscript even adds the pronoun: חלדי; see Kennicott 386). There is a clause in 2 Kgs 9:25b that is similar in some respects to this analysis: "Remember how you and I were riding together in chariots" (כִּֽי־זְכֹ֞ר אֲנִ֣י וָאַ֗תָּה אֵ֣ת רֹכְבִ֤ים צְמָדִים֙) (cf. Barthélemy 2005, 633). Another explanation of the grammar that arrives at the same end result is that "אֲנִי מֶה־חָלֶד stands for מַה־חֶלֶד אָנִי—according to the sense equivalent to מֶה־חָדֵל אָנִי, 39:5" (Keil and Delitzsch 1996, 590).
** Some translations interpret the pronoun אֲנִי ("I") as the object of the verb "remember:" "Remember me...!" (ELB, NGÜ; cf. Aquila: μνήσθητι ἐμου; Jerome %5Biuxta Hebr.%5D: memento mei; Peshitta: ܐܬܕܟܪܝܢܝ; see v. 48 alternative 2 diagram). But this would not be the expected function of אֲנִי, as an independent personal pronoun. When it accompanies a direct object, the suffix is never absent (see, e.g., בָּרֲכֵ֥נִי גַם־אָ֖נִי %5BGen 27:34%5D; הֲצ֥וֹם צַמְתֻּ֖נִי אָֽנִי %5BZech 7:5%5D; גַּם־אֲנִ֣י יִקְרֵ֔נִי %5BEccl 2:15%5D, etc.). More simply, we would expect זָכְרֵנִי for "Remember me."
** Some translations emend אֲנִי ("I") to אֲדֹנָי ("Lord"): "Remember, O Lord, what the measure of life is" (RSV, cf. ZÜR; so GKC §135f, see v. 48 preferred diagram). The reading אֲדֹנָי is conjectural; it is not attested by any witness. It is easy to see, however, how it might have been the earlier reading. According to this view, a scribe, early on in the history of the text, accidentally copied (or perhaps abbreviated?) אדני as אני, omitting the dalet. If this view is correct, then the beginning of v. 48 parallels the beginning of v. 51: זְכֹר אֲדֹנָי. It thus fits well in the poetic context. It also makes the most sense in the semantic context, since, in this verse and the next, the psalmist appears to be talking about humanity in general and not about himself in particular.
** Some translations read מֵחָלֶד ("from life" or "from world") instead of מֶה חָלֶד ("what lifespan"). Several medieval Hebrew manuscripts support this reading (see Kennicott 386). Several of the ancient translations also support this reading. E.g., Aquila: "Remember me out of the %5Bdeclining%5D present world" (μνήσθητι ἐμου ἐκ καταδύσεως̣ %5BRa 1098%5D; see also Quinta); Jerome (iuxta Hebr.): "Remember me from the depths" (memento mei de profunda); Peshitta: "Remember me from the pit" (ܐܬܕܟܪܝܢܝ ܡܢ ܚܦܪܐ) (Taylor 2020, 372–3); Targum: "Remember that I was created from the dust" (אדכר די אנא אתבריתי מן עפרא)" (Stec 2004, 170). The Targum's interpretation is especially noteworthy; it appears to assume the analysis, "Remember %5Bthat%5D I am from the world," i.e., "I am mortal" (see v. 48 alternative 3 diagram). The same phrase (מֵחֶלֶד) occurs in Ps 17:14, perhaps with a similar meaning: מִמְתִים מֵחֶלֶד ("men of the world," i.e., "mortal men").
** Some interpreters emend the text to read "Remember, Lord, how transient I am" (%3D זְכֹר אֲדֹנָי מֶה חָדֵל אָנִי) (e.g., Baethgen 1904, 279; see v. 48 alternative 4 diagram). See Ps 39:5—אֵ֝דְעָ֗ה מֶה־חָדֵ֥ל אָֽנִי.
* The two relative particles (אֲשֶׁר) in v. 52 might have as their antecedent the phrase חֶרְפַּת עֲבָדֶיךָ. Cf. Ps 79:12—חֶרְפָּתָם אֲשֶׁר חֵרְפוּנִי. (Cf. LXX trans. NETS: "the reproach (τοῦ ὀνειδισμοῦ)... with which (οὗ) your enemies reproached, O Lord, with which (οὗ) they reproached..." See v. 52 alternative diagram and the similar discussion on the relative particle in v. 22). In this case, however, it seems more likely that the verb "remember" is elided and the two אֲשֶׁר particles are functioning as complementizers ("%5Bremember%5D that..."), similar to כִּי (so e.g., Holmstedt 2016, 341; see v. 52 preferred diagram). Cf. Rabbi Sforno: ׳.זכור׳ מה ש׳חרפו אויביך. This use of אֲשֶׁר is common with verbs of perception (seeing, knowing, remembering). Compare e.g., Deut 1:31—רָאִ֔יתָ אֲשֶׁ֤ר נְשָׂאֲךָ֙ יְהוָ֣ה אֱלֹהֶ֔יךָ. For an example with זכר, see Deut 25:17-18.
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* Most translations follow the Hebrew text attested by all of our witnesses (שִׁוִּיתִי עֵזֶר) and say "I have granted help to a warrior" (REB, cf. ESV, CSB, GNT, NET, LUT, NGÜ, ELB, EÜ, ZÜR) or "I have bestowed strength on a warrior" (NIV, cf. NJPS) (here preferred). Compare the similar expression ה֥וֹד וְ֝הָדָר תְּשַׁוֶּ֥ה עָלָֽיו in Ps 21:6. Some translations, however, emend עֵזֶר ("help") to נֵזֶר ("crown") and say, "I have set the crown on one who is mighty" (NRSV). The emendation requires the change of one letter (נ vs ע) and fits well in the context of the psalm (see esp. v. 40: "you have defiled his crown %5Bנִזְרוֹ%5D in the dust." But, as mentioned above, the Hebrew text עֵזֶר is supported by all of our witnesses (see Barthélemy 2005, 623–5, who gives it an "A" rating; cf. the idiosyncratic manuscript 4QPs89: שת עו%5Bזר על%5D).
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* There is an issue of text, line division, and grammar in v. 8. Consider the differences among the following translations:
#"a God '''greatly''' to be feared in the council of the holy ones, // and awesome above all who are around him?" (ESV, cf. NJPS, NIV)
#"a God who is honored in the '''great''' angelic assembly, // and more awesome than all who surround him?" (NET)
#"a God feared in the council of the holy ones, // '''great''' and awesome above all that are around him?" (NRSV, LUT, ELB, EÜ, ZÜR) (preferred).
*The ESV reads the text as רַבָּה ("greatly)," groups it with the first line (so MT), and interprets it as an adverb (cf. Radak: "they dread a great dread and a great fear" %5Bמערצה רבה ויראה רבה יעריצו%5D; Hupfeld 1860, 470). This interpretation has a clear parallel in Job 31:34—כִּ֤י אֶֽעֱר֨וֹץ׀ הָ֘מ֤וֹן רַבָּ֗ה, "because I so feared the crowd" (NIV) (so Barthélemy 2005, 618). See also Ps 78:15—וַ֝יַּ֗שְׁקְ כִּתְהֹמ֥וֹת רַבָּֽה, "and gave them drink abundantly as from the deep" (ESV) (see also Ps 62:3).
* The NET also reads the text as רַבָּה ("greatly)" and groups it with the first line, but it interprets it as an adjective modifying "assembly" (סוֹד) (cf. Symmachus: ἐν ὁμιλίᾳ...πολλῇ; Jerome %5Biuxta Hebr.%5D: in arcano...nimio %5Bthough possibly an adverb%5D; Ibn Ezra: ורבה תואר לסוד "and 'great' is an adjective modifying 'assembly'").
* The NRSV reads the text as רַב (or רַב הוּא), groups it with the second line, and interprets it as an adjective describing YHWH (cf. LXX: μέγας; Aquila: πλῆθος; Peshitta: ܪܒ; Targum: ורבא). The NRSV's line division follows the Septuagint, which, in turn, probably preserves an ancient Hebrew manuscript division (see also the graphic division in the Babylonian manuscript BL Or 2373). If the division in the Septuagint is secondary, it might have arisen from a scribe placing רבה at the beginning of the following row of his manuscript because he had run out of space at the end of the preceding row. But the Septuagint might preserve the correct division here, and it is possible to follow this division without emending the text. The adjective רַבָּה, instead of being a femine adjective, could be an Aramaism (%3D רַבָּא) and thus a masculine adjective. Cf. Ezra 4:10— אָסְנַפַּר֙ רַבָּ֣א וְיַקִּירָ֔א; TAD D.22.49:3—אלהא רבא. Similarly, Aramaic רַבַּת occurs several times in the Psalms (e.g., Pss 65:10; 120:6; 123:4; 129:1). Note also the Aramaism חֲסִין in the very next verse. Thus, we can follow the line division of the Septuagint and arrive at the same interpretation as the Septuagint and the NRSV but without the need to emend the text.
* The word אַחַת functions adverbially: "once %5Band for all%5D" (KJV, NIV, ESV, NET, CEV, GNT, so LXX: ἅπαξ; see also 2 Kgs 6:10; cf. IBHS §15.2.1f)
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* The main clause in v. 49 is "who is the man...?" followed by a series of unmarked relative clauses: "who is the man %5Bwho%5D lives and does not see death, %5Bwho%5D can rescue himself from the power of Sheol?" (cf. Pss 34:13; 112:1) Alternatively, it is possible that the interrogative pronoun "who" (מִי) functions adjectivally: "what man can live...?" (so JM §144d)
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* The first line of v. 47 consists of two questions. The first one is a sentence fragment, and the second one is a complete clause: "How long, LORD? Will you hide yourself forever?" (NIV, ESV, cf. EÜ, GNB, ZÜR). Cf. Ps 13:2—עַד־אָ֣נָה יְ֭הוָה תִּשְׁכָּחֵ֣נִי נֶ֑צַח
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* The word שַׁחַק occurs in v. 7 and v. 38, forming a frame around the central section of the psalm (vv. 6-38). The precise referent of the word is not clear. Some Hebrew lexica say that it means "clouds" (e.g., HALOT, BDB, Gesenius 2013; so LXX in v. 7: ἐν νεφέλαις; Jerome in v. 7: ''in nubibus''), but this meaning is difficult to maintain in some of the word's uses (cf. Job 37:21; 2 Sam 22:12; Ps 18:12; Prov 8:28; cf. Walton 2011, 156-9), including here in Ps 89 where the word is singular. In Ps 89, the meaning "sky" or "heaven" makes better sense (so DCH, BDB; LXX in v. 38: ἐν οὐρανῷ; Jerome in v. 38: ''in caelo''). Perhaps שַׁחַק, which occurs only in poetry, is a poetic synonym of שָׁמַיִם (cf. the numerous instances of שׁחק // שׁמים; e.g., Pss 36:6; 57:11; 78:23; 108:5; Job 35:5; 38:37), or maybe it is a hyponym of שָׁמַיִם, referring to a particular part of the sky (cf. Walton 2011, 156-9, who argues that שׁחקים refers to the multi-layered solid dome of the sky, whereas רקיע refers to the expanse between the earth and this solid structure; together the שׁחקים and the רקיע constitute שׁמים). Although the denotation of the word is unclear, it has clear connotations with the divine realm and YHWH's incomparable majesty (unlike שׁמים, it is never used in a purely 'secular' or cosmological sense; the context is always theological). See esp. Deut 33:26—"There is none like God, O Jeshurun, who rides through the heavens to your help, through the skies (שְׁחָקִים) in his majesty" (ESV). Given the word's theological associations, "heaven" is an appropriate English gloss.
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* The adjective "holy" (קָדוֹשׁ) means "belonging to the realm of the divine" (DCH). The plural "holy ones" (קְדֹשִׁים) can refer to YHWH's people (e.g., Ps 34:10) or to the heavenly beings who surround his throne (e.g., Zech 14:5; Job 5:1). The context of Ps 89 makes clear that the reference in vv. 6, 8 is to heavenly beings (cf. the parallel "heavens" in v. 6a and the phrase "sons of god >> heavenly beings" in v. 7).
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* "Throne" (vv. 5, 15, 30, 37, 45) in this context, is a symbol, "representing someone's position as monarch..." (SDBH), i.e., "kingdom." Cf. 2 Sam 7:13—"the throne of his kingdom" (כִּסֵּא מַמְלַכְתּוֹ).
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* The word "build" (בנה) is used figuratively in vv. 3, 5. Loyalty will be "built" (v. 3a), and YHWH will "build" David's throne>>kingdom (v. 5b). Thus, "loyalty" is metaphorically conceived of as a material object (perhaps a house, specifically a temple?) that YHWH has built in the heavens (cf. v. 3b) and will forever maintain. Similarly, David's kingdom is depicted as something that YHWH constructs and maintains.
* The parallel word "establish" (כון) (vv. 3, 5) is also an architectural term (cf. Jdg 16:26; Ps 24:2), referring here to a "process by which a condition becomes stable and can be expected to last for a long time" (SDBH). The permanent "establishing" of the structure is the result of its skillful "building."
* The construction imagery and the two-fold use of the word "build // establish" at the beginning of the psalm alludes to YHWH's promise in 2 Sam 7 (so Hossfeld and Zenger 2005, 408)—"‘Thus says the Lord: Would you build (תִּבְנֶה) me a house (בַּיִת) to dwell in?...' Moreover, the Lord declares to you that the Lord will make you a house (בַּיִת)... and I will establish (וְכֹנַנְתִּי) the throne of his kingdom forever" (vv. 5, 11, 13 ESV). (Cf. Veijola 1982, 60-69 and Sarna 2000, who argue that Ps 89 is an exegetical adaptation of Nathan's oracle to David in 2 Sam 7.)
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* The word חֶסֶד ("loyalty") (vv. 3, 15, 25, 29, 34) describes a "state in which humans or deities are committed towards fulfilling their obligations and show that by their actions" (SDBH). In Ps 89:2, 50, the plural form is used (חֲסָדִים). "It is most likely that the plural is used to denote a number of specific acts of חֶסֶד" (de Blois, "Love or Loyalty: A New Study in the Concept of חֶסֶד"; cf. HALOT: "proofs of mercy"; BDB: "the historic displays of lovingkindness to Israel"). Cf. Isa 63:7. In the context of Ps 89, the psalmist is probably thinking about all of the past acts of loyalty that YHWH has shown to David and his descendants—giving them victory in battle, rescuing them from their enemies time and time again, and granting generations of dynastic succession. In v. 20, the nominal form חֲסִיד occurs, referring to "someone who practices חֶסֶד" (SDBH).
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* The word אֱמוּנָה, which occurs so often in this psalm (vv. 2, 3, 6, 9, 25, 34, 50), refers to a "state in which humans and deities are considered worthy of trust, because they are truthful and committed, with an unwavering disposition, which is reflected in their words and actions." We find a helpful illustration of the meaning of this word in 2 Kgs 12:15: "No accounting was required from the men who received the silver to pay those doing the work, since they worked with integrity (בֶאֱמֻנָה)" (CSB). In other words, the men were "considered worthy of trust" (SDBH); they were reliable and honest; their conduct was in accord with אֱמֶת. SDBH gives the same exact definition for both אֱמֻנָה and אֱמֶת (cf. v. 15). TDOT, however, sees a distinction between these two words. According to TDOT, whereas אֱמֶת refers to the abstract quality of "truth" or "faithfulness," אֱמוּנָה describes "the conduct growing out of אֱמֶת" (TDOT). As TDOT explains, "Whereas אֱמֶת is always used in relationship to something (or someone) on which (or whom) one can rely, אֱמוּנָה seems more to emphasize one’s own inner attitude and the conduct it produces. The frequently suggested translation, 'conscientiousness,' would seem to come closest to the meaning intended in many passages'" (TDOT). Thus, in relation to Ps 89, TDOT says, "Five times the psalmist calls attention to God’s אֱמוּנָה (vv. 2, 3, 6, 9, 50%5B1, 2, 5, 8, 49%5D), and twice God himself acknowledges it (vv. 25, 34%5B24, 33%5D). In this case, אֱמוּנָה would be conduct in which God acts in a way true to his character, as it were. Indeed, the concern of this psalm is that God be reminded of his deity, of his word, which he cannot break without forsaking his deity, himself, his very אֱמוּנָה, i.e., his conduct that is inseparably connected with faithfulness and reliability, which, therefore, also includes steadfast endurance" (TDOT).
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* The word חָסִין is an adjective (borrowed from Aramaic) meaning "strong" (HALOT, DCH, BDB). See the entry on חסין in %5Bhttps://cal.huc.edu CAL%5D. Cf. Amos 2:9: "strong (חָסֹן) as the oaks" (NIV). The %5Bhttps://cal.huc.edu/showachapter.php?fullcoord%3D56000215110 Samaritan Aramaic Targum%5D uses this word in its translation of Exod 15:11 (a passage that is very similar to Ps 89:9): "who is like You among the mighty? who is like You mighty (חסינה %3D נֶאְדָּר) in his holiness?"
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* "The basic meaning of ערך is 'lay out, arrange, set in order'" (TDOT). The meaning "compare" is an extension of this basic sense (cf. Isa 40:18; Ps 40:6), since people lay out objects beside one another in order to compare them (cf. BDB: "''compare'' %5Bas result of arranging in order%5D"). Cf. Symmachus: "Who can ''parallel'' (ἀντιπαραθήσει) the Lord?"
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* The singular noun פֶּלֶא is a collective: "wonders" (cf. Pss 77:12; 88:13; so LXX: τὰ θαυμάσιά σου; Jerome: mirabilia tua).
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