Property: Text
From Psalms: Layer by Layer
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'''v. 41''' – The ''hiphil'' √תוה only occurs here in the Bible. The more commonly attested root is that of "a mark" תָּו or "to mark" תָּוָה, which Radak considers to be identical to that of the ''hiphil'' here (SeferHaShorashim; cf. Ezek 9:4). Similarly, Tate states, "The verb תוה means “mark off/set bounds to”; thus to grieve or pain God in this context by doubting and testing the limits of divine power" (1998, 283). Nevertheless, the semantic leap from "make a mark" to "grieve/provoke" requires too large an ellipsis, so a homophonous root, only attested here, appears more likely.'"`UNIQ--ref-00000000-QINU`"' Aramaic, indeed, contains this other root, for ''pael'' "shudder, be disgusted" (Jastrow 1903, 1651), whose sense is indicated by TgPs here: איתיו תיוהא "they brought astonishment."'"`UNIQ--ref-00000001-QINU`"' +
'''v. 46''' – While there are a number of other appearances of חָסִיל in the Bible (see 1 Kgs 8:27 / 2 Chr 6:28; Isa 33:4; Joel 1:4; 2:25), its "exact meaning %5Bis%5D unknown; probably: juvenile form of locust" (SDBH). Similarly, HALOT (337) claims it is a "certain stage in life cycle of locust."</ref>The Greek translations contain ἐρυσίβη "rust" (LXX), μυζητής "caterpillar," and βροῦκος (Aquila) "a locust, or its wingless larva" (LSJ, 331) %3D Hebr. brucho. Syr. has ܩܡܨܐ "locust," and TgPs זחלא "type of locust" (CAL).</ref> +
'''v. 47''' – Even though "''kill''" with sounds a bit strange with "''vine''," the literal sense has been maintained in our preferred gloss—rather than something which may sound more natural, such as "''destroyed''"—as the choice of הרג by the poet is intentional and stresses the living nature of "their crops" (v. 46) as integral to the Egyptians' livelihood. +
'''v. 47''' –The word גֶּפֶן is always found in the singular, even when modified by plural quantifiers (see, e.g., אֶ֥לֶף גֶּ֖פֶן "a thousand vines" in Isa 7:23). Since the form is ambiguous between a singular and plural reference, context is determinative. In the present case, the denotation of all the vines of Egypt, and the parallel with the plural וְ֝שִׁקְמוֹתָ֗ם "and their sycamore trees" support the plural interpretation (see also Jerome's Hebr., Syr., and TgPs). +
'''v. 47''' – The word חֲנָמַל only occurs here in the Bible, for which the ancient versions vary from either "frost,"'"`UNIQ--ref-00000000-QINU`"' or "locust/worm/larva."'"`UNIQ--ref-00000001-QINU`"' Because of the parallelism with the first line, the former interpretation has been preferred here (though a closer, lexically unwarranted, parallelism providing the sense of "floods" should be avoided—for which, see, e.g., CSB, ELB, NET, NVC, REB, ZÜR). +
'''v. 48''' – The word רֶשֶׁף appears seven times in the Bible and has received numerous interpretations. The two major positions seem to be those of a generic '''plague''', and flames of light, i.e., '''lightning'''.
• The "'''plague'''" reading is probably due to the parallel appearance of קֶטֶב in Deut 32:24 and דֶּבֶר in Hab 3:5. In the latter case there is evidence for the tradition of the "plague god" Rašap (see HALOT) in the Vulgate's diabolus. Deut 32:24, on the other hand, reads "birds" in the LXX, Vulgate and Targum Onkelos.
• "'''Birds'''" are also attested in our present verse in Aquila and Symmachus, while Shemot Rabbah (12) makes the explicit connection to the בְנֵי־רֶ֝֗שֶׁף in Job 5:7, which it interprets as birds, stating, "What is 'and their livestock ''lareshafim''? These are birds, as it is stated: 'As the sparks %5B''uvnei reshef''%5D fly upward' (Job 5:7).
• "'''Flame/flashes'''" seem to be the most likely reading:
– The other instances of the word are in construct with קֶשֶׁת and אֵשׁ (see Ps 76:4, רִשְׁפֵי־קָ֑שֶׁת and Song 8:6, רְשָׁפֶ֕יהָ רִשְׁפֵּ֕י אֵ֖שׁ).
– RADAK's ''Sefer HaShorashim'' offers a semantic map neatly organised around the idea of "coals" (ענין הכל גחלים), though Job 5:7 probably refers to "sparks" (הניצוצות), Deut 34:24 as a plague which results in heat, i.e., fever (חולי החמימות שהוא ברשף) as the connection to "fire." Unfortunately he mentions every other instance except our verse.
– Once again, we must draw upon context and the parallel line, which speaks of hail. Something coming from the sky which resembles fire most likely refers to '''lightning'''. +
'''v. 49''' – Rather than a deviation from SDBH's "anger, wrath," the gloss "indignation" (so BDB, DCH) has been provided for זַעַם to vary from the preceding the "wrath of his anger" (חֲר֬וֹן אַפּ֗וֹ). +
'''v. 51''' – While the sense of "epitome" (HALOT; Prov 1:7) is suitable for רֵאשִׁ֥ית, in parallel with בְּכ֣וֹר, the chronological "first" is probably in view, in combination with the reproductive concerns of א֝וֹנִ֗ים (see the versions discussed in the grammar notes). We interpret א֝וֹנִ֗ים as a plural of intensification (so GKC §124e; Delitzsch 1871, 372), as found also in Isa 40:29. For discussion of the form and text, see the grammar notes. +
'''v. 54''' – Though Rahlfs' LXX reads ὅριον, he notes in the apparatus some manuscripts reading ὄρος "mountain" (which, notably, include Codices Vaticanus and Sinaiticus). This reading is also followed by Gall. (in montem). Nevertheless, the other ancient versions (including Aquila, Quinta and Sexta) and the Hebrew manuscript evidence strongly favor ὅριον as "border, territory." +
'''v. 55''' – For the individual analysis of מִן and פָּנִים, i.e., lacking grammaticalized union, see Hardy (2022, 184). +
'''v. 57''' – For the ''niphal'' of הפך, SDBH offers "become, change, turn into," DCH (581) "turn, i.e. change (oneself), be turned, i.e. changed, be reversed," BDB (245) "turn aside."'"`UNIQ--ref-00000000-QINU`"' Much of the sense depends on the following רְמִיָּה, however, which does not license such appeal to "turning," but rather an inchoative change of state (see the following note). +
'''v. 57''' – For רְמִיָּה as a description of a "bow," see also Hos 7:16.'"`UNIQ--ref-00000004-QINU`"' There are perhaps three homophonous roots √רמה, though the sense "slack/useless" (cf. Akkadian ''ramû'' "slack, loose, limp"; CAD vol 14, 127-133) may very well be an extension from √רמה "deceive, deceitful." Aside from these two, there is an obvious wordplay with √רמה of נוֹשְׁקֵ֥י רוֹמֵי־קָ֑שֶׁת in v. 9 ("throw, hurl"). The point seems to be that the bow is slack and therefore useless in battle, as helpfully rendered by Jerome (Hebr.) ''incurvati sunt quasi arcus '''inutilis''''' "they are made crooked like a '''useless''' bow." +
'''v. 61''' – Do עֻזּ֑וֹ וְֽתִפְאַרְתּ֥וֹ refer to his people or to his Ark (for the 3pl suffix in the LXX, see the notes at the grammar layer)?'"`UNIQ--ref-00000000-QINU`"' The evidence is much stronger for the latter, in light of the discourse topic of Shiloh's destruction (primarily drawn from 1 Sam 4-6). See, e.g., the GNT, NET, and NIV's paraphrases:
• "He allowed our enemies to capture the Covenant Box, the symbol of his power and glory" (GNT)
• "He allowed the symbol of his strong presence to be captured; he gave the symbol of his splendor into the hand of the enemy" (NET)
• "He sent the ark of his might into captivity, his splendor into the hands of the enemy" (NIV)
This denotation is most in view in the context of the battle of Aphek (so Midrash Tehilim; Rashi; Radak; Ibn Ezra; Delitzsch 1871, 374; Greenstein 1990, 208; Jacobson 2017, 136; Kugler 2020, 129), as well as perhaps an echo of the name of עֻזָּא, who touched the Ark and was subsequently killed (see 2 Sam 6). See also the phrase אֲרוֹן עֻזֶּךָ in Ps 132:8 and 2 Chr 6:41. The Ark was also known to contain the tablets from Sinai, so TgPs: ומסר לשיביתא אורייתיה "And he handed over his law to captivity" (Stec 2004, 154). Finally, "the people" are said to be given over to the "sword" in the following verse, not "captivity." Why such a subtle reference, then? One explanation could involve the analogy with a commentator (in this case, commenting on 1 Sam 4) assuming the reader will have in mind the larger literary context from an underlying text / passage mentioned, when only partially drawn upon. Indeed, being too specific would sell the reader short (Leonard 2008, 261-262). +
'''v. 63''' – The root of הוּלָּֽלוּ is quite unambiguously √הלל "to praise" (SDBH), here in quite a unique use of being praised "in wedding songs" (HALOT, 249). Some (e.g., DCH, 561; HALOT, 249) have suggested the emendation הֵילִילוּ "they wailed," though this is unattested anywhere in the manuscripts, and doesn't solve the passive voice problem. The best options are "praised >> sung for" either (1) in a wedding or (2) in a funeral. The latter is probably intended by "they were mourned" in the LXX and Greek revisers—minus Aquila's ὑμνήθησαν—(ἐπενθήθησαν), Hebr. (luxit) and the CPA (ܐܬܒܠܝ). Nevertheless, the wedding setting is more likely with the young men at war in the previous line (so Radak and Ibn Ezra). Cf. also the Aramaic nominal הִלּוּלָה as "praising the bride by dancing before her >> wedding" (Jastrow 1903, 346). See, for example, the ESV: "and their young women had no marriage song."'"`UNIQ--ref-00000000-QINU`"' +
'''v. 65''' – The hithpolel מִתְרוֹנֵ֥ן is either a unique instance of a derivative from the common root √רנן (so Rashi; Radak's Sefer HaShorashim), or simply a unique instance of a root √רו׳׳ן. In the first case, the idea would be "shouting because of wine." In the latter case, the senses offered in the lexicons are "shake off" (SDBH), or "overcome" (BDB, DCH, HALOT). These two interpretations are probably just two phases of the same process: (1) being overcome (i.e., drunk)—which may find support in the Arabic root ران, "become hard, severe" (see Lane), and (2) subsequently shaking it off, in parallel to one waking up in the previous line.'"`UNIQ--ref-00000000-QINU`"' A quick survey of מִן with יַיִן shows that either causative מִן (see, e.g., Isa 51:21: וּשְׁכֻרַ֖ת וְלֹ֥א מִיָּֽיִן), which expresses the control of the wine over the experiencer (so Staszak 2024, 128), or detachment "from" are the most probable interpretations, which account for either '''shaking off''' the wine or '''being overcome with''' (i.e., because of) wine. As attractive as the temporal parallelism with the previous line is, the phasal aspect can only be reconciled if the participle is read as anterior (so the Greek and Latin versions). See, however, the employment of קיץ (as the first line here) in Gen 9:24: וַיִּ֥יקֶץ נֹ֖חַ מִיֵּינ֑וֹ and the separation in Num 6:3 מִיַּ֤יִן וְשֵׁכָר֙ יַזִּ֔יר.
In conclusion, it seems preferable to posit a unique by-form of רנן as רון than a totally different (and otherwise unattested) root (so Symmachus' διαλααλέω "speaking," probably derived from an understanding of רנן as "talk, meditate," especially in the Rabbinic period—see Jastrow 1903, 1484). It also does not seem advisable to follow the Greek and Latin versions in providing an anterior reading of the participle מִתְרוֹנֵ֥ן, but rather this characteristic describes the Lord's action after waking up. So Ḥakham: כגבור היוצא למלחמה וקולות רנה וזמרה יוצאים מפיו, מחמת יין ששתה, והיין מפיג את פחדו, והוא נלחם ביתר אמץ וביתר עז "like a warrior who is going out to war and sounds of shouting and songs coming from his mouth because of the rage of the wine that he has drunk. And the wine defuses his fear, and he fights with more might and more strength" (1979, 60); see also the CPA ܘܗܝܟ ܚܝܘܠܐ ܕܡܙܕܠܠ "and like a mighty one who staggers as a drunk."
'''v. 66''' – This is the only place the verb נכה and אָחוֹר appear as a collocation in the Bible. There may be a slight echo of the tumors apparently afflicted upon the Philistines (see 1 Sam 5). This is the position of TgPs: ומחא מעיקוי בטחוריא באחוריהון ("And he smote his foes with hemorrhoids in their rear," Stec 2004, 155; see also Rashi and Ibn Ezra, KJV), which illuminates the meaning of חֶרְפַּ֥ת ע֝וֹלָ֗ם in the next line.'"`UNIQ--ref-00000000-QINU`"' While this would require a locative interpretation (i.e., "on the back%5Bside%5D"), the movement adverbial reading ("backwards") is most heavily attested among the ancient versions.'"`UNIQ--ref-00000001-QINU`"' It also enables the participant ambiguity between the Philistines and the Israelites as "his adversaries" (see the discussion in participant analysis). +
'''v. 67a''' – For the בְּ–flagging of the stimulus argument with מאס, see the note at v. 59 and further discussion in the phrase-level notes. +
'''v. 67b, 70a''' – For the בְּ–flagging of the patient argument with בחר, see also Num 16:5; 17:20; Deut 4:37; 7:7; 10:15; 12:11; 14:15; Ps 105:26; 132:13; Prov 3:31; Neh 9:7, etc. See further the phrase-level notes. +
'''v. 1''' לְאָ֫סָ֥ף – As is typical in the superscriptions of the Psalms, the ל preceding a proper noun indicates authorship (see, e.g., the arguments in https://psalms.scriptura.org/w/Ledavid). In the present case, however, it is both possible that Asaph the individual was the author (see his mention among the singers Heman and Ethan in 1 Chr 15:17—cf. Pss 88, 89) or one of the "sons of Asaph" (1 Chr 25:1) which quite plausibly became an Asaphite school of Levitical musicians later in the First Temple period. +
'''v. 1''' עַ֭מִּי – As '''relationship'''-possessor, עַ֭מִּי does not specify the possessor of the people, but rather the psalmist ''belongs to'' the people and thus expresses ''solidarity with'' them, as brought out in the shift to first-person plural in vv. 3-4. Nevertheless, הַאֲזִ֣ינָה עַ֭מִּי תּוֹרָתִ֑י echoes the Song of Moses (cf. הַאֲזִ֥ינוּ ... אִמְרֵי־פִֽי in Deut 32:1) and thus gives the psalmist a certain authority. +