Property: Text
From Psalms: Layer by Layer
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* '''v. 18: כַּמַּיִם'''
:The definite article here identifies "water" as the natural element. As such, the reference here is to a general characteristic of water, namely that of "swirling around". English has no definite article in such cases, hence the translation.
* '''v. 18: כָּל־הַיּוֹם'''
:When כל- is attached to a '''singular definite''' noun, the definiteness of this noun can be understood as either inclusive (denoting a class) or identifiable (denoting a specific referent), which in turn may influence the way we understand the entire כל construction as denoting, respectively, each member in the group (e.g. כל-העיר "each of all cities") or entirety of one entity (e.g. כל-העיר "the entire city"). In the case of the particular phrase כל-היום, we can therefore have two options, namely "each of all days" --> "all the time, constantly" (Gen 6:5) or "the entire day" --> "all day long" (Nu 11:32). JM §139, footnote 2, has a whole discussion of this particular phrase, where the environments which condition each of these readings are listed. According to their definitions, our כל-היום should be understood as "all the time". Although LXX, Jerome, Targum and the modern translations take it as "the whole day", we prefer to read it as JM suggests, also because it fits in better with the message of the psalmist who emphasizes his ongoing misery from youth, his praying to God every day, etc.
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* The lack of movement and a continuous process (indicated by the context) prompts us to render הִרְחַקְתָּ in English as a present perfect progressive.
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* '''v. 19b מְיֻדָּעַי מֵחֹשֶׁךְ''' The preferred reading is based on a revocalisation of the text which matches both LXX and Jerome. This reading suggests a parallelism between 19a and 19b, with the verb implied in 19b, and מֵחֹשֶׁךְ parallel to מִמֶּנִּי, to get: You have caused my beloved and my friend to shun me, (and you have caused) my acquaintances (to shun) distress (which is my condition)." "Darkness" can figuratively be used for "distress" as can be seen in passages such as Ps 18:29. The reason for this reading to have been chosen as the preferred one is that, in addition to requiring no emendation, it results in an elegant parallelism and unproblematic grammar. An alternative reading takes מַחְשָׁךְ as an adverbial indicating directionality ("you pushed my acquaintances into darkness"), but that reading is not viable grammatically and contextually. For the full argumentation, see exegetical issue on v. 19b.
%5B%5BFile: Psalm 088 - grammar v. 19 alt1.jpg%7Cclass%3Dimg-fluid%7C825px%5D%5D
* '''v. 19b alt #1''' The explicit MT version, represented by ESV, lit. "My acquaintances are darkness" involves no emendation, but is a hard reading. Some understand it as "My acquaintances have become darkness," i.e. "I cannot see my acquaintances anymore". The problem with this reading is that מַחְשָׁךְ means "a dark place" and not "darkness".
%5B%5BFile: Psalm 088 - grammar v. 19 alt2.jpg%7Cclass%3Dimg-fluid%7C825px%5D%5D
* '''v. 19b alt #2''' This alternative reading takes מַחְשָׁךְ as an adverbial locative ("my acquaintances are in darkness"), but that reading is not viable grammatically and contextually.
%5B%5BFile: Psalm 088 - grammar v. 19 alt3.jpg%7Cclass%3Dimg-fluid%7C825px%5D%5D
* '''v. 19b alt #3''' Many modern translations read this line as "darkness is my closest friend." This requires changing the plural possessive suffix into a singular one through a simple revocalization. Dahood 1968, 307 reads this line in the same way, but with no revocalisation, explaining מידעי as pluralis majestatis, which seems less likely for an entity of unauthoritative nature such as a friend. Additionally, a different word order would have been expected in this case (see exegetical issue %5B%5BThe Text and Meaning of Ps. 88:19b%5D%5D).
%5B%5BFile: Psalm 088 - grammar v. 19 alt4.jpg%7Cclass%3Dimg-fluid%7C825px%5D%5D
* '''v. 19b alt #4''' This reading is suggested by Rashi and some manuscripts, and assumes a שֹ instead of a שׁ so as to get a different noun derived from the root חשֹך "spare." The translation should be "My acquaintances are withheld (from me)." This reading is not represented by any modern translation and is less preferred because it abolishes the reading with the root חשׁך, which is a repeated root across the psalm with a poetic significance. It could, however, be an intentional pun playing on the equivocal reading of the ש letter; cf. analysis of Ps. 5, where a similar ambiguity arises in the very last word of the psalm.
%5B%5BFile: Psalm 088 - grammar v. 19 alt5.jpg%7Cclass%3Dimg-fluid%7C825px%5D%5D
* '''v. 19b alt #5''' This reading involves an anacoluthon: it starts with a continuation of the parallelism initiated in the previous line, which is then immediately interrupted, switching into an exclamatory fragment מַחְשָׁךְ: "%5Byou caused%5D my acquaintances %5Bto stay away from me%5D... darkness!". This strong and plausible reading is suggested by some exegetes. For the full argumentation, see exegetical issue on v. 19b.
%5B%5BFile: Psalm 088 - grammar v. 19 alt6.jpg%7Cclass%3Dimg-fluid%7C825px%5D%5D
* '''v. 19b alt #6''' This reading follows Vulgate's "abstulisti" assuming, along the same lines of alternative #4, the root חשֹך, to get the translation "You have withheld my acquaintances (from me)". In addition to the reasons against alt #4, which apply here as well, this reading is not preferred as it involves an emendation of the text.
* '''v. 19: רֵעַ'''
:%5B%5BFile: Psalm 088 - Rea - companion.jpg%7Cclass%3Dimg-fluid%7C500px%5D%5D
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* '''תודה thank-offering''' / thanksgiving: The word תודה here can refer either literally to a thank-offering/sacrifice (a toda offering) (SDBH), or more generally to thanksgiving and praise. On its meaning in this context see %5B%5BThe Meaning of לְתוֹדָה in Ps 100:1%5D%5D.
: %5B%5BFile: Psalm 100 - Todah.jpg%7Cclass%3Dimg-fluid%7C700px%5D%5D
* '''ארץ the earth (%3D with all its inhabitants)''': To be sure, the OT is not concerned with the earth as part of the cosmos so much as with that which fills the earth (''ʾereṣ ûmelōʾāh'', Deut 33:16; Isa 34:1; Jer 8:16, etc.), its inhabitants (Isa 24:1, 5f., 17; Jer 25:29f.; Psa 33:14, etc.), peoples (Gen 18:18; 22:18; 26:4; Deut 28:10, etc.), kingdoms (Deut 28:25; 2 Kgs 19:15, etc.), and the like. Thus the term “earth” in some passages can indicate—as in other languages—both the earth and its inhabitants (Gen 6:11, etc.) (TLOT, 1:174). This focus on all the ''inhabitants'' of the earth is clearly the case in Ps. 100:1, made even more explicit by similar usage of כל הארץ in Ps. 96:7-9 where כל הארץ is parallel with משפחות עמים "families of the earth (see also the vocatives of address of כל הארץ "all the earth" in Ps. 96:1 and 98:4).
* '''הריעו shout joyfully''' / raise a shout / shout / shout triumphantly: The core meaning of the root רוע in the hiphil is connected to the act of shouting or crying out loud (HALOT), just as Israel 'shouts' "long live the king" when Saul becomes king (1 Sm. 10:24) or or an army 'shouts' before fleeing (Jdg. 7:21).
:Depending on the context, however, this verb can be used to describe two specific kinds of shouting. The first is shouting of a battle-cry in war contexts (e.g. Josh. 6:10, 16, 20 - the fall of Jericho, and 1 Sam. 17:52 - Israel's battle-cry after David kills Goliath).
:The second is kind of shouting is that of joyful praise or "cheering" in worship contexts. This usually occurs with the preposition ל and is very common throughout the psalms (e.g. Ps. 47:2; 66:1; 81:2; 95:1; 98:4). The joyful and worshipful nature of this shouting is clarified further with רוע being paralleled or joined with רִנָּה (joyful shouting/singing Ps. 47:2), זמרו (singing Ps. 66:1), זְמִירוֹת (songs Ps. 95), and other words associated with singing, joy, gladness, praise, and thanksgiving. The gloss "shout joyfully" thus captures both the shouting and the joyful elements.
* In the superscription this psalm %5Bמִזְמוֹר%5D is described as being "for thanksgiving" %5B'''לְתוֹדָה'''%5D. This could refer either specifically to a thanksgiving "todah" offering/sacrifice, or generally to an act of liturgical thanksgiving. Either way, the ל here indicates the purpose for which the psalm is dedicated.
* '''לַיהוָה''': Jenni (2000, 146) groups this use of lamed with other times lamed is used with verbs of cheering (רנן), praising (ידה, הלל, ברך), and singing (זמר), among others, to indicate the one who is praised. This function is similar to that of the indirect object for verbs of saying (cf. BHRG §39.11.1b)
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* '''עבד serve''' / worship: The primary meaning of עבד is connected to the general idea of "work" or "labour" (HALOT, BDB). However, when a deity is involved, it becomes "an action by which humans... assume a position of subservience towards a deity, perform the required rituals, and live in accordance with the requirements of that deity" (SDBH). In this context, then, the call to "'''serve YHWH''' with joy" (עִבְד֣וּ אֶת־יְהוָ֣ה בְּשִׂמְחָ֑ה) is both expansive and specific: expansive in the sense of an all encompassing "position of subservience" towards YHWH, and specific insofar as this subservience involves the "performance of the required ritual" of accepting the invitation to enter YHWH's house with joyful worship.
* '''רננה exultation''' / singing / rejoicing: The word רננה comes from the root רנן, which refers primarily to calling out/shouting loudly (HALOT/DCH). It is most often used in joyful contexts, leading to common associations with "rejoicing" and "joyful singing". However, it is not always associated with joy, as seen in a lament context (e.g. Lam. 2:19) or in wisdom's call to be wise (Prv. 1:20; 8:3).
:This variation can also be seen with the more common synonym רִנָּה, which can be both a loud cry of joy (e.g. Ps 30:4; 42:5; 105:43) or a loud cry of lament (e.g. Ps. 88:3; 106:44) (HALOT).
:רְנָנָה, however, only occurs four times (Ps. 100:2; Jb. 3:7; 20:5; Ps. 63:6), all clearly expressing joy. There is never an explicit indication of singing. Therefore, "exultation" is an ideal gloss insofar as it expresses both the "loud shouting" and "joyful" elements.
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* '''בְּשִׂמְחָה''': See Jenni (1992, 342) where ב followed by an abstract noun denoting a positive inner experience means "x..., where joy/sorrow is experienced" (German: ‘x..., wobei Freude / Kummer erlebt wird.’) (see Gen. 31:27; Deut 28:47; 1 Sam 18:6; Isa 55:12; Zeph 3:17; Ps 68:4). In this verse, then, the phrase is a compressed sentence: ‘Serve YHWH! There (in that activity) there will be joy/gladness’. Most translations join these with the word "with" (e.g. ESV, NASB "Serve the LORD with gladness!" NET "Worship the LORD with joy!". Others create an adverbial modifier: GW "Serve the LORD cheerfully".
* '''לְפָנָיו''' is a compound preposition combining ל 'to' with פָּנִים 'face'/'front' (cf. BHRG §39.13).
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* '''דעו acknowledge''' (NET, NLT, CSB, REB, Tate) / know (almost all others) / recognise (Kraus): Although "know" is not an incorrect gloss, "acknowledge" brings out the specific thrust of this imperative, namely calling on all nations to acknowledge/recognise that YHWH, the God of Israel, is God and creator of all. See %5Bhttps://psalms.scriptura.org/w/Psalm_100_Story_behind_the_Psalm story behind%5D for further details.
* '''מרעית pasture''' / pasturing / shepherding: The word מרעית here can either be a nominalisation of the verbal notion of shepherding, thus "the sheep of his pasturing/shepherding" (>> "the sheep he shepherds" %5BREV%5D, "the sheep in his care" %5BGW%5D), or refer generally to the "pasture" as the location of the flock (for this meaning see Jer. 25:36 and perhaps also Is. 49:9). The two options are closely connected and express the same overall semantic import. Following the majority of modern translations, "pasture" is slightly preferred. This creates a parallel semantic role between the 3MS suffixes on מרעית and עם within the clause, both expressing possession.
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* '''וְלוֹ''': This ''lamed'' expresses possession in the sense that God's people, as his "flock", in some sense 'belong to him' and are willingly devoted to him. This is similar, for example, to the use of ל in Song of Songs 2:16, דּוֹדִי לִי וַאֲנִי לוֹ ("My beloved is mine %5Blit. to me%5D and I am his %5Blit. to him%5D") (for similar usage with reference to God see Ps. 119:94; Is. 43:1; 44:5).
: The interpretation here follows the ''Qere'' (לוֹ). For the dispute between the ''Qere'' and the ''Ketiv'' here see %5B%5BThe Text and Meaning of Ps. 100:3%5D%5D.
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* '''ברכו bless''': Blessing is a rich and multi-faceted concept in the Hebrew Bible, with a wide range of meaning and usage. One of the most central components of blessing, however, is that of "speaking well of" another (NIDOTTE 1997: 766-767). This applies both to God blessing humans and humans blessing God, as we have in this verse (Ps. 100:4). '''"God blesses human beings by speaking well of them''', thereby imparting “blessing” (good things) to them, and so they are “blessed” (בָּרוּךְ); human beings bless God '''by speaking well of him''', attributing “blessing” (good qualities) to him, and so he is “blessed” (בָּרוּךְ)—i.e., praised and praiseworthy" (NIDOTTE 1997: 764).
:In this verse, then, the addressees are called upon to "bless" YHWH by speaking well of him, celebrating and speaking of his attributes and excellencies. This is exactly what is taking place, with the following three clauses celebrating and speaking of YHWH's goodness (v. 5a), loyalty (v. 5b), and faithfulness (v. 5c).
:Furthermore, this blessing is almost always intertwined with thankfulness and praise, as seen with the call of הוֹדוּ (give thanks/praise) in the preceding clause.
* '''חסד loyalty''' / faithfulness / devotion / love / lovingkindness: The word for loyalty (חֶסֶד - ''hesed'') refers to YHWH's faithful commitment towards fulfilling his covenantal obligations towards his people, even when they themselves are unfaithful (cf. SDBH). This loyalty (''hesed'') stretches all the way back through Israel's history (paradigmatically in the exodus from Egypt), and stretches all the way on "forever".
* '''אמונה faithfulness''' / reliability / trustworthiness / truth: The "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 actions" (SDBH).
: %5B%5BFile: Psalm 100 - Emunah.jpg%7Cclass%3Dimg-fluid%7C700px%5D%5D
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* '''עַד־דֹּר וָדֹר''': The preposition עד usually expresses continuation until a temporal boundary (e.g. Ex. 12:10 וְלֹא־תוֹתִ֥ירוּ מִמֶּ֖נּוּ עַד־בֹּ֑קֶר "And you shall let none of it remain until the morning."). Here, however, the element that would express the temporal boundary ("generation after generation") instead expresses perpetuity. Therefore, rather than expressing continuation until a temporal boundary, עד here expresses continuation through an indefinite temporal period, in perpetuity. This is strengthened by the parallel with לעולם "forever" in the preceding clause.
: We have therefore translated this phrase as "his faithfulness continues through generation after generation", similar to the NIV's "continues through all generations".
: It is worth noting that עד can also rarely express an occurrence during an indicated time period (Williams §311, BHRG §39.18.2), as in 2 Kgs 9:22 (see also Judg 3:26; Jonah 4:2).
* The phrase '''דּוֹר וָדוֹר''' (lit. generation and generation) is a set phrase occurring 29 times in the Hebrew Bible (Deut. 32:7; Is. 13:20; 34:17; 58:12; 60:15; 61:4; Jer. 50:39; Joel 2:2; 3:20; Psa. 10:6; 33:11; 45:17; 49:11; 61:6; 77:8; 79:13; 85:5; 89:1, 4; 90:1; 100:5; 102:12; 106:31; 119:90; 135:13; 145:13; 146:10; Lam. 5:19; Esth. 9:28). This double repetition of דּוֹר has "a distributive sense" (IBHS §7.2.3b) implying "every" or "each" generation. This can be expressed in various ways in English: "to all generations" (ESV, NASB, NIV, KJV, NET, NRSV, JPS, REB, TLV) "to each generation" (NLT), "throughout every generation" (GW), "from generation to generation" (GB, Darby), "to generation after generation" (Tate 1998, 532).
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* On the meaning of the ''bet'' preposition in the clause יַשִּׁא בוֹ, see note on lexical semantics.
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* The clause יָדִי תִּכּוֹן עִמּוֹ, literally, "With whom my hand shall be established" (KJV, cf. ESV), means that "Yahweh's hand %5B>> strength%5D will never leave him without protection" (Baethgen 1904, 277). Hence GNT: "My strength will always be with him."
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* "Hand" (יָד) is metonymic for "strength," i.e., an "action by which humans or deities exert strength and power" (SDBH). Similarly, the word "arm" (זְרוֹעַ) in the parallel line is "directly associated with strength and power" (SDBH).
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* The construct chain בְּרִית עַבְדֶּךָ ("the covenant of your servant") is probably elliptical for בְּרִיתְךָ אֶת־עַבְדֶּךָ ("your covenant with your servant") (e.g., Jer 33:21 בְּרִיתִי … אֶת־דָּוִד עַבְדִּי; cf. בְּרִית אֲבֹתֶיךָ in Deut 4:31; cf. Targum: קיים דעם עבדך).
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* On the phrase "from the power of Sheol" (מִיַּד־שְׁאוֹל), lit. "from the hand of Sheol," cf. Hos. 13:14 (מִיַּד שְׁאֹול אֶפְדֵּם).
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* The phrases "his walls" and "his strongholds" could be short for "the walls/strongholds ''that he built''" (so Rashi: שבנה בירושלם; Ibn Ezra: החומות שבנה; Ho'il Moshe: הוא עשה לו גדרים ומבצרים) or "the walls/strongholds ''that protect him''", or perhaps both.
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* The ''lamed'' preposition in the phrase "to his neighbors" (לִשְׁכֵנָיו) means that the predication "he has become an object of scorn" is true insofar as his neighbors are concerned (Jenni 2000, rubric 4623); i.e., with respect to his neighbors, he has become an object of scorn. Practically, this means that "all his neighbors laugh at him" (GNT).
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* In the Masoretic Text, the word "battle" appears to have the definite article: "in ''the'' battle" (בַּמִּלְחָמָה) (so e.g., KJV). The reference might be to the specific battle, inferrable from the preceding context, in which the king's walls and fortresses were destroyed (cf. v. 41). When the king fell in that battle, YHWH did not help him up. Most English translations, however, omit the article in their translation: "in battle" (NIV, NLT, ESV, NASB, CSB, GNT, NET, NJPS). Indeed, it is possible that בַּמִּלְחָמָה is not really definite at all. Sometimes, in the Masoretic Text, what appears to be the article in a prefixed prepositional phrase is not actually an article (cf. Huang 2015, 16-18, 136-137). In this case, however, the article makes sense, and it is confirmed by the Septuagint: "in ''the'' battle" (ἐν τῷ πολέμῳ).
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