Property: Text

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"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.
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Psalm 110/Notes/Phrasal.V. 3.698728 +
* The adverbial prepositional phrase '''on the day of your power''' (בְּיוֹם חֵילֶךָ) specifies the time of the people's willingness as future: "your people ''will be'' willing on the day of your power."'"`UNIQ--ref-00000000-QINU`"' The phrase as a whole refers to the time when the king will go to war against his enemies. * On the holy mountains, at the break of dawn, the dew comes '''into your possession'''. In Hebrew, there is no verb ("comes"), and thus some translations translate the clause as "the dew of your youth will be yours" (ESV, cf. KJV, JPS, REB, NET, RVR95).'"`UNIQ--ref-00000001-QINU`"' However, the preceding prepositional phrases ("on holy mountains... from the womb of dawn...") seem to imply a verb (e.g., בוא): "the dew, your youth, ''will come'' to you."'"`UNIQ--ref-00000002-QINU`"' And, in Hebrew, coming to someone (בוא ל) means to come into that person's possession.'"`UNIQ--ref-00000003-QINU`"''"`UNIQ--ref-00000004-QINU`"' * The word '''young men''' (lit.: "youth", יַלְדוּת), which in Ecclesiastes 11:9 is an abstract noun meaning "youthfulness," here refers to " young men" (%3D ילדים).'"`UNIQ--ref-00000005-QINU`"' As Delitzsch writes, "the punctuation, which makes the principal caesura at חילך with ''Olewejored'', makes the parallelism of חילך and ילדותך distinct... Just as גלות signifies both exile and the exiled ones, so ילדות, like νεοτης, juventus, juventa, signifies both the time and age of youth, youthfulness, and youthful, young men (the youth)."'"`UNIQ--ref-00000006-QINU`"' If ילדות refers to "young men" and "dew" is an image of the willing volunteers, then טל and ילדות, two constituents in a construct chain, stand in an "equalizing relationship" (BHRG 25.4.4): "the dew (viz.) your young men."   +
Psalm 110/Notes/Lexical.V. 4.843610 +
* The phrase translated '''just like''' (עַל־דִּבְרָתִי) occurs only here, and it probably means "in relation to" >> "in the manner of / like."'"`UNIQ--ref-00000000-QINU`"' The ''yod'' suffix on דִּבְרָתִי is probably a "connecting yod" (''hireq compaginis''), such that the whole phrase might be translated, "in relation to Melchizedek" or, more naturally, "like Melchizedek." See %5B%5BThe Grammar and Meaning of Ps. 110:4%5D%5D. The king in Ps. 110 is like Melchizedek primarily in the sense that he, like Melchizedek, is both king and priest in Jerusalem (cf. Gen. 14:18).'"`UNIQ--ref-00000001-QINU`"'   +
Psalm 110/Notes/Lexical.V. 5.815095 +
* The word '''smashed''' is a key word in this psalm (cf. v. 6b). The word appears only in poetic texts and has very strong associations with violence and gore—smashing "heads" is especially common (cf. Hab. 3:13; Pss. 68:22; 110:6; cf. Num. 24:17; Jdg. 5:26). %5B%5BFile: Machats - smash.jpg%7Cclass%3Dimg-fluid%7C825px%5D%5D   +
Psalm 110/Notes/Phrasal.V. 6.171349 +
* The prepositional phrase '''among the nations''' (בַּגּוֹיִם) probably indicates the place where the ruling/judgment takes place.'"`UNIQ--ref-00000007-QINU`"' "The בְּ in בַּגּוֹיִם indicates that the peoples whom he judges are gathered around him."'"`UNIQ--ref-00000008-QINU`"' * The prepositional phrase '''across the wide world''' (עַל אֶרֶץ רַבָּה) may modify either the noun "heads" (cf. NIV, ELB.) or the verb "smashed" (cf. NET, JPS, EÜ). The first option ("heads over the wide world") is likely if the word "head" refers to a leader,'"`UNIQ--ref-00000009-QINU`"' since "heads" (%3Dleaders) are said to be "over" people.'"`UNIQ--ref-0000000A-QINU`"' This interpretation is further supported by the parallel with the previous verse: "he smashed kings" (v. 5b) //"he smashed heads" (v. 6b).'"`UNIQ--ref-0000000B-QINU`"' It is unlikely, however, that the word "heads" refers figuratively to leaders in this context, because the verb "smash" is often associated with the smashing of literal (not figurative) heads.'"`UNIQ--ref-0000000C-QINU`"' If "head" is understood literally (as a body part), then the phrase "across the wide world" (עַל אֶרֶץ רַבָּה) probably modifies the verb "smash" (מָחַץ).'"`UNIQ--ref-0000000D-QINU`"'   +
Psalm 110/Notes/Lexical.V. 6.672612 +
* The verb '''he will rule''' (יָדִין) may refer here to the execution of judgment (%3D punishment) against the nations.'"`UNIQ--ref-00000002-QINU`"' The verb may also, however, refer to "broader tasks of establishing and maintaining order (through governing and administering)," and, in the Psalms, it sometimes refers to "God's sovereign rule over ... the nations in general."'"`UNIQ--ref-00000003-QINU`"' Psalm 96:10, for example, says that when YHWH becomes king over the nations, he will rule them with justice (יָדִ֥ין עַ֝מִּ֗ים בְּמֵישָׁרִֽים). If the nations in Ps. 110 are distinguished from their wicked kings (as in Ps. 2), then v. 6a may say that YHWH, once he has destroyed the wicked kings, will rule justly over the nations.   +
Psalm 110/Notes/Lexical.V. 7.421381 +
* YHWH drinks '''from a wadi'''. A wadi is "a relatively steep and narrow valley following the course of a stream, which is often dry, except for the rainy season" (SDBH). In the larger poetic structure of the psalm, the mention of a wadi in v. 7 parallels the mention of "dew" in v. 4. See the visual in the notes for %5Bhttps://psalms.scriptura.org/w/Psalm_110_Verse-by-Verse#Notes_4 v. 4%5D. * '''He will lift his head.''' Lifting one's head is a gesture of victorious triumph and renewed confidence.'"`UNIQ--ref-00000000-QINU`"' The lifted head in v. 7 contrasts starkly with the smashed heads in vv. 5-6.   +
Psalm 110/Notes/Phrasal.V. 7.888756 +
* The word phrase translated '''on the campaign''' (בַּדֶּרֶךְ) (cf. NGÜ) is, literally, "on the way/road/path." In this militaristic context, "the way" probably refers to the warrior's campaign (cf. 1 Sam. 15:18, 20). The word is definite because it is identifiable from the preceding context; the conquering of enemies outside of Zion (cf. vv. 2, 5) implies a "journey" or "campaign."   +
Psalm 110/Notes/Verbal.V. 6.605951 +
* The clause '''whom he filled with corpses''' is syntactically difficult. The verb "fill/full" (מָלֵא ''qal'') may be intransitive ("it %5B%3Dthe battlefield%5D is full of corpses"; cf. Ps. 33:5)'"`UNIQ--ref-00000005-QINU`"' or transitive ("he fills %5Bit/them%5D with corpses"; cf. 1 Kings 18:34; Ezek. 8:17).'"`UNIQ--ref-00000006-QINU`"' In either case, something must be supplied, either the subject or the object.'"`UNIQ--ref-00000007-QINU`"' There is another option, however, which does not require any elision: "fill with corpses" (מָלֵא גְוִיּוֹת) may be an asyndetic relative clause (%3D אֲשֶׁר מָלֵא גְוִיּוֹת) modifying "nations" (גּוֹיִם). This interpretation (though unattested among translations) is supported by two considerations. First, analyzing מָלֵא גְוִיּוֹת as an asyndetic relative clause solves the problem of the missing constituent. There is no need to supply "the earth" or "the battlefield" in order to make the sentence grammatical. Instead, the text reads: "He will judge the nations whom he has filled with corpses." Second, the two clauses (יָדִין בַּגּוֹיִם and מָלֵא גְוִיּוֹת) together constitute a single poetic line; the prosodic unity supports the plausibility of a syntactic unity.'"`UNIQ--ref-00000008-QINU`"''"`UNIQ--ref-00000009-QINU`"' * Confer also notes on V. 5.   +
Psalm 110/Notes/Verbal.V. 7.146729 +
* Confer notes on V. 5.   +
Psalm 110/Notes/Verbal.V. 5.372297 +
* The tense(s) of the verbs in vv. 5-7 ('''smashed... will rule... filled... smashed... will drink... will lift''') are another point of difficulty in these verses. The sequence of verb forms is ''qatal-yiqtol-qatal-qatal-yiqtol-yiqtol''. Some translations render all of the verbs as future tense (NIV, NLT, ESV, GNT, CEV, LUT), some as present (JPS85, NJB, NET), and some with a combination of past and future tense (LXX, Jerome, Peshitta; cf. NEB).'"`UNIQ--ref-00000005-QINU`"' It is clear that these verbs describe events that will take place in the future: "the day of his anger" (בְּיוֹם־אַפּוֹ) (v. 5b). Why, then, does the author repeatedly uses the past-tense verb form ''qatal''? This use of ''qatal'' is the so-called "prophetic perfect" use of ''qatal'','"`UNIQ--ref-00000006-QINU`"' the examples of which "are not all to be understood as one use of qatal but rather as several distinct ones."'"`UNIQ--ref-00000007-QINU`"' In many cases of the "prophetic perfect," the author has used a past tense form because he/she is describing "events which occurred in a vision or in a dream."'"`UNIQ--ref-00000008-QINU`"' For example, in his "oracle" (נְאֻם) Balaam says, "I see him, but not now; I behold him, but not near. A star has marched (דָּרַךְ) from Jacob, and a scepter has risen %5Bor, will arise?%5D (וְקָם) from Israel..." (Num. 24:17; cf. Isa. 8:23-9:6; 22:1-14). Since Psalm 110, like Num. 24:17ff, is a prophetic oracle (נְאֻם) presumably communicated to the prophet in a dream or a vision, the qatal verbs in vv. 5-6 may refer to the events which took place in the dream/vision. If this interpretation of the ''qatal'' verbs in vv. 5b, 6ab is correct, then how should we interpret the ''yiqtol'' verbs in vv. 6a, 7ab? These ''yiqtol'' verbs are probably future with respect to the events described in vv. 5b, 6b: "having smashed kings he will rule and drink..." In other words, all of the ''qatal'' verbs in vv. 5-7 (smashing heads and filling with corpses) refer to events that happen on the day of his wrath, while all of the ''yiqtol'' verbs in vv. 5-7 (judging the nations and drinking from the wadi) describe events that happen after the day of his wrath. Once YHWH has destroyed all of the kings, he will drink from the wadi, and he will rule the nations.'"`UNIQ--ref-00000009-QINU`"'   
Psalm 111/Notes/Grammar.V. 1.401937 +
* Is '''הַלְלוּ יָהּ''' a clause ("praise Yah") or a single-word exclamation ("Hallelujah!")? %5B%5BFile: Psalm 111 - v. 1 Emendations.jpg%7Cthumb%7C200px%5D%5D In the MT, הַלְלוּ יָהּ is treated as two words; sometimes הַלְלוּ and יָהּ are joined by maqqef, and, when they are not, each word receives its own accent (e.g., Ps. 111:1 - הַ֥לְלוּ יָ֨הּ ׀). The division of הַלְלוּ יָהּ into two words suggests (though it does not require) that the words are understood as a clause: "praise Yah." By contrast, the LXX does not translate הַלְלוּ יָהּ as a clause, but rather transliterates הַלְלוּ יָהּ as an exclamation: Αλληλουια (cf. Revelation 19: Αλληλουια; Jerome: Alleluia; Targum: הללויה; so HALOT). In the DSS, הללו יה is sometimes written as two words (e.g., 4QPsf Apostrophe to Judah) and sometimes as one (e.g., 4QPsd, 4QPse), though sometimes it is difficult to tell. In the Babylonian manuscript EC1 (Ps. 106:48), הללויה is written clearly as a single word. :If הללויה was added by the final editors of the psalter not too long before the LXX was translated,'"`UNIQ--ref-00000000-QINU`"' then it should probably be interpreted as the LXX understood it: as a single-word exclamation. * The preposition '''בְּ''', although prefixed to סוד, governs סוד and עדה (cf. LXX: ἐν βουλῇ εὐθείων καὶ συναγωγῇ).'"`UNIQ--ref-00000001-QINU`"'   +
Psalm 111/Notes/Grammar.V. 2.327296 +
* The word '''חֶפְצֵיהֶם''' may be the plural from the noun חֵפֶץ (so LXX %5Bτὰ θελήματα αὐτοῦ%5D and Jerome %5B''voluntatibus suis%5D'') or a plural participle/adjective of חָפֵץ (so Peshitta %5Bܠܟܠ ܕܨܒܝܢ ܒܗܘܢ%5D, Targum %5Bלכל דצביין להון%5D; cf. Radak %5Bוחפציהם. תואר מן חפץ חפצים%5D). The parallel in v. 10 (לכל־עשׂיהם) supports reading חֶפְצֵיהֶם as a participle,'"`UNIQ--ref-00000000-QINU`"' as does the fact that a lamed prepositional phrase sometimes indicates the agent of a passive participle (e.g., ברוך ליהוה).'"`UNIQ--ref-00000001-QINU`"' We might have expected the plural participle to be vocalized חֲפֵצִים > חֲפֵצֵהֶם (e.g., חֲפֵצֵי in Pss. 35:27; 40:15), but the heavy 3mp suffix might explain the vowel reduction.'"`UNIQ--ref-00000002-QINU`"' In any case, the form is analogous to כָּל־שִׂמְחֵי־לֵֽב in Is. 24:7 (cf. שְׂמֵחֵי רָעָתִי in Ps. 35:26).'"`UNIQ--ref-00000003-QINU`"'   +
Psalm 111/Notes/Grammar.V. 3.615489 +
* On the form '''לָעַד''' and the qametz under ל, see GKC 102i. Compare לָנֶצַח.   +
Psalm 111/Notes/Grammar.V. 4.547606 +
* The prepositional phrase '''לְנִפְלְאֹתָיו''' modifies זֵכֶר. So LXX: μνείαν ἐποιήσατο τῶν θαυμασίων αὐτοῦ; Jerome: ''memoriam fecit mirabilium suorum''. The thing "remembered" (stimulus) is sometimes indicated by a lamed PP: Jer 31:34 (וּלְחַטָּאתָם לֹא אֶזְכָּר־עֹוד); 2 Chron. 6:42 (זָכְרָה לְחַֽסְדֵי דָּוִיד).'"`UNIQ--ref-00000000-QINU`"'   +
Psalm 111/Notes/Grammar.Vv. 7-8.290098 +
* The word '''יָשָׁר''' in v. 8 is, in every other instance, an adjective. But it is difficult to read it as an adjective in this context. There are at least two possible interpretations of יָשָׁר as an adjective in this context. ** Some read יָשָׁר as predicate adjective: "%5Bthey are%5D done in faithfulness and %5Bthey are%5D upright (ZÜR %5Bin Treue geschaffen und gerecht%5D).<ref<Hupfeld 1871, 208.</ref> The description thus corresponds to Ps. 19:9, where YHWH's פקודים are also described as ישרים. The problem with this interpretation is that the subject (פִּקּוּדָיו) would be plural and the predicate adjective (יָשָׁר) singular, though there may be support for this in Ps. 119:137 (וְיָשָׁר מִשְׁפָּטֶֽיךָ). ** Others read יָשָׁר as an adverbial accusative modifying עשוים: "done in faithfulness and (by) one who is upright."'"`UNIQ--ref-00000003-QINU`"' :Most commentators, however, choose to revocalize the adjective יָשָׁר to the noun יֹשֶר.'"`UNIQ--ref-00000004-QINU`"' All of the ancient versions translate ישר with a noun: LXX (ἐν ἀληθείᾳ καὶ εὐθύτητι), Peshitta (ܒܙܕܝܩܘܬܐ ܘܒܩܘܫܬܐ), Jerome (in veritate et aequitate), Targum (בקושטא ותירוצא). :Some commentators argue for the same interpretation of ישר as an abstract noun but without any need to revocalize the text. They argue that יָשָׁר, which is normally an adjective, here acts as an abstract noun (this possibility is listed in BDB), just as תמים, which is usually an adjective, acts as an abstract noun in Judges 9:16, 19 (בֶּאֱמֶת וּבְתָמִים) and Joshua 24:14 (בְּתָמִים וּבֶאֱמֶת).'"`UNIQ--ref-00000005-QINU`"' It is not unusual for adjectives to function like abstract nouns in biblical Hebrew (e.g., טוֹב and רַע). Cf. Radak: עשויים באמת ובדרך ישר. Cf. טוֹב in Ps. 21:4—בִּרְכ֣וֹת ט֑וֹב. :For more information see the exegetical issue %5B%5BThe Text, Grammar, and Meaning of Ps. 111:8b%5D%5D.   +
Psalm 111/Notes/Lexical.V. 1.410020 +
* '''הלל''' vs '''אודה''' ** ''hallel'' – "action by which humans or divine beings express their appreciation, admiration, respect, and/or gratitude to (other) humans or deities about who they are and what they do" (SDBH). ** ''hodeh'' – "action by which humans openly express recognition of what someone else has done or achieved" (SDBH). :The two words are synonyms and, in some late texts, they sometimes function together as a hendiadys (e.g., 1 Chron. 23:30; 25:3; Ezra 3:11; Neh. 12:24).'"`UNIQ--ref-00000000-QINU`"' According to Alexander, "the basic difference between this verb %5Bידה%5D and its synonym הלל is that the latter term tends to stress 'acclaim of,' 'boasting of,' or 'glorying in' an object, while ידה emphasizes 'recognition' and 'declaration' of a fact, whether good or bad."'"`UNIQ--ref-00000001-QINU`"' :According to Allen, the verb ידה "primarily refers to an acknowledgement. ... Usually the acknowledgement is one of praising God; less often it is one of sin. The praise may be of a general type, but it tends to be specific, the giving of thanks for resolution of a recent crisis."'"`UNIQ--ref-00000002-QINU`"' SDBH glosses אודה here as "praise" (so KJV, cf. ELB, GNB, ZÜR %5Bpreisen%5D). Many translations have "thank" (NLT, CEV, GNT) or "give thanks" (ESV, NET; cf. LUT, HFA, NGÜ %5Bdanken%5D).   +
Psalm 111/Notes/Phrasal.V. 1.278123 +
* The phrase '''בְּסוֹד יְשָׁרִים וְעֵדָֽה''' is epexegetical. The council of the upright (סוֹד יְשָׁרִים) and the עֵדָה (congregation %3D עדת ישרים) are probably co-referential.'"`UNIQ--ref-00000000-QINU`"' *The adverbial '''whole-heartedly''' translates a Hebrew prepositional phrase (בְּכָל־לֵבָב). The phrase does not indicate instrument ("with all my heart") but mode ("with all my heart">>"wholeheartedly").'"`UNIQ--ref-00000001-QINU`"' The phrase here might hint at the commandment to love YHWH with 'your whole heart' (בְּכָל־לְבָבְךָ֥) (Deut 6:5). * The preposition '''in''', although prefixed to 'council' (סוד), governs 'council' and 'congregation' (עדה).'"`UNIQ--ref-00000002-QINU`"' * The '''council of upright people''' (סוֹד יְשָׁרִים) and the '''congregation''' (עֵדָה) are probably co-referential.'"`UNIQ--ref-00000003-QINU`"'   +
Psalm 111/Notes/Lexical.V. 2.149770 +
* The verb '''דרשׁ''' refers here to an "action by which humans or deities make an intensive effort to obtain in-depth information about a certain object or event."'"`UNIQ--ref-00000000-QINU`"' The object of study מעשי יהוה might refer to YHWH's deeds recorded in Scripture.'"`UNIQ--ref-00000001-QINU`"' Hence, the gloss "studied" (ESV) is appropriate here (so SDBH, HALOT, DCH). * SDBH glosses '''חָפֵץ''' as "wishing", but this does not seem to fit the context very well ("those who wish for them"?). A better gloss would be "desire" (NET) or "delight" (NIV, NLT, ESV) (so HALOT).   +
Psalm 111/Notes/Lexical.V. 3.157313 +
* '''פעל''' seems to be a collective noun: "his work" (ESV, NET) >> "everything he does" (NLT; cf. GNT, CEV, CSB, LUT, HFA, NGÜ). Cf. Deut. 32:4—הַצּוּר תָּמִים פָּעֳלֹו * The nouns '''glory''' (הוׂד) and '''majesty''' (הָדָר) might be translated "glorious and majestic."'"`UNIQ--ref-00000000-QINU`"' For the pair הֹוד וְהָדָר, see also Pss. 21:6; 45:4; 96:6 // 1 Chron 16:27; 104:1; Job 40:10. These are the qualities of a king.   +
Psalm 111/Notes/Lexical.V. 4.115061 +
* "'''He has caused his wonders to be remembered'''" (NIV, cf. ESV, NLT; so HALOT) >> "the Lord God is famous for his wonderful deeds" (CEV). * The phrase '''merciful and compassionate''' (חַנּוּן וְרַחוּם; cf. Joel 2:13; Jonah 4:2; Pss. 111:4; 112:4; 145:8; Neh. 9:17, 31; 2 Chron. 30:9) or, in the opposite order, רַחוּם וְחַנּוּן (Ex. 34:6; Pss. 86:15; 103:8) occurs frequently in the OT, and the two words occur far more often together than they do apart. : %5B%5BFile: Psalm 111 - Chanun - merciful.jpg%7Cclass%3Dimg-fluid%7C500px%5D%5D : %5B%5BFile: Psalm 111 - Rachum - compassionate.jpg%7Cclass%3Dimg-fluid%7C500px%5D%5D   +