Property: Text
From Psalms: Layer by Layer
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* The noun '''טֶרֶף''' sometimes refers to "prey" (cf. Symmachus: θήρα), but here it refers generally to "food" (so English translations "food"; cf. LXX τροφή; Targum מזונא; Peshitta ܡܐܟܘܠܬܐ; so SDBH, HALOT, DCH, BDB (who claims that this meaning is late).
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* The verb הַגִיד ("show" %5BNIV, NLT, ESV, GNT, CEV%5D; "announce" %5BNET; cf. LXX: ἀνήγγειλεν; Jerome: ''adnuntiabit''%5D) usually refers to a "causative action by which humans pass on information to others, usually by word of mouth."'"`UNIQ--ref-00000002-QINU`"' In Late Biblical Hebrew, however, the word came to refer also to non-verbal communication ("show" or "demonstrate").'"`UNIQ--ref-00000003-QINU`"'
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* For a detailed discussion of the main exegetical issues in this verse, see %5B%5BThe Syntax and Meaning of Ps. 111:6%5D%5D. In short, the word הִגִּיד, although it usually refers to an act of verbal communication,'"`UNIQ--ref-00000003-QINU`"' probably refers here to a non-verbal demonstration: '''he showed'''.'"`UNIQ--ref-00000004-QINU`"' The following ''lamed'' prepositional phrase in v. 6b probably specifies the way in which YHWH demonstrated the strength of his works: '''by giving them nations as an inheritance'''.
*The construct chain (נַחֲלַת גּוֹיִם, 'inheritance of nations') probably refers to an inheritance consisting of nations, rather than an inheritance which belongs to the nations.'"`UNIQ--ref-00000005-QINU`"'.
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* SDBH understands '''מִשְׁפָּט''' here in the sense of "law; rules," but, as it is collocated with the abstract noun אמת, it more likely refers to "justice." "Characterized by faithfulness and justice" (NET) >> "faithful and just" (NIV, ESV, GNT). Cf. GKC 141 and the note on v. 3a.
* SDBH defines '''פִּקּוּדִים''' as "rules regulating behavior." Baethgen argues that these refer here, not to the commands of the law, but to YHWH's providential decrees.'"`UNIQ--ref-00000001-QINU`"'
* On the meaning of '''עֲשׂוּיִם''' in this context, see %5B%5BThe Text, Grammar, and Meaning of Ps. 111:8b%5D%5D.
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* "Sent redemption" (ESV) >> "provided redemption" (NIV) >> "set his people free"
:"The noun פְּדוּת, which is used much more frequently at Qumran than in the OT, means '(action or power of) redemption' and always refers to divine activity... Its main connotations, in addition to liberation, are powerful action and the context of an exclusive relationship."'"`UNIQ--ref-00000000-QINU`"'
* On the meaning of '''צִוָּה בְּרִיתוֹ''', cf. Josh. 7:11; 23:16. In these passages, the people's disobedience is highlighted. "Commanding a covenant" then, probably refers to "commanding that a covenant be kept" (cf. צוה תורה %5BLev. 7:37f%5D and צוה דרך %5BEx. 32:8; Deut. 9:12%5D). Thus, "ordained his covenant" (NIV) >> "ordained that his covenant be observed" (NET). Other translations: "commanded his covenant" (ESV); "guaranteed his covenant" (NLT); "made an eternal covenant with them" (GNT, cf. HFA, NGÜ, GNB); "he will never break his agreement with them" (CEV); "commanded that his covenant should remain forever" (LUT).
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* HALOT notes that the phrase '''שֵׂכֶל טוֹב''' can mean either "insight" (e.g., Prov. 13:15) or "success" (e.g., Prov. 3:4). The lexicon then has a lengthy discussion about the use of the phrase in Psalm 111: "שֵׂכֶל טוֹב לְ Ps 111:10 could belong to either meaning; if it belongs to the first it means good understanding for those who practice it, so KBL, NRSV, REB, and also the versions; Sept. σὺνεσις ἀγαθὴ; similarly Vulg. and Pesh., on which see also e.g. Gunkel ''Psalmen'' 488; ZürBib.; TOB; somewhat different is Dahood ''Psalms'' 3:121, 125: the understanding of the good, namely of Yahweh (in the sense of a general object, human insight is meant); if the second meaning is accepted the expression means a beautiful reward (reward as the fruit or result of success), thus Kraus BK 155:939."
* Most translations render '''תְּהִלָּה''' here as "praise" (KJV, ESV, NLT, NIV, NET), but SDBH defines it as a "state in which humans or deities are considered worthy of praise" (i.e., "praiseworthiness") (cf. Pss. 35:28; 79:3; 102:22; 106:2), and this makes good sense in the context: YHWH will be forever worthy of praise. Cf. Ges–18 ("Ruhm").
:The word can sometimes mean "song of praise" (cf. Pss. 145:1; 149:1), and, as HALOT and DCH, note, it is often difficult to distinguish this meaning from the meaning "praise."
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* The verb '''I will praise''' is cohortative, which means that the psalmist is expressing his desire and intention to praise YHWH.'"`UNIQ--ref-00000000-QINU`"'
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* Some scholars and translators have claimed that '''studied''' here should actually be rendered 'to be studied.''"`UNIQ--ref-00000000-QINU`"' Even if we admit the possibility of a ''qal'' passive participle having future/gerundive-like semantics ('to be studied'), in this particular context, it makes better sense to read the participle as 'studied.' The fact that YHWH's worked are studied by people (v. 2b) is evidence of their greatness (v. 2a).
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* The participle עֹמֶדֶת functions as the main predication of the clause with present/timeless semantics: '''endures'''.'"`UNIQ--ref-00000001-QINU`"'
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* The past tense verb '''has caused''' (עָשָׂה) is probably best rendered in English with a present perfect ('he has caused', e.g., NIV, ESV), since the remembrance of YHWH's wonderful acts continues up to the time of speech.
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* Several modern translations render נתן with a present/timeless verb: "he gives/provides food".'"`UNIQ--ref-00000004-QINU`"' The qatal form, however, is more likely past perfective: '''he gave'''.'"`UNIQ--ref-00000005-QINU`"'
* The past-perfective qatal clause in v. 6a ('he gave') is followed by a future yiqtol clause in v. 6b: '''he will remember his covenant forever'''.'"`UNIQ--ref-00000006-QINU`"' The provision of food in the wilderness (v. 6a) was one historical expression of YHWH's covenant remembrance. The 'covenant' referred to here is probably the covenant with Abraham, Isaac, and Jacob.'"`UNIQ--ref-00000007-QINU`"'
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* The second clause of v. 10 (v. 10b) is probably a verbless clause: 'good insight (is/belongs) to all who practice them).' The 'lamed' preposition, therefore, indicates the possessor:'"`UNIQ--ref-00000000-QINU`"' '''all who practice them have good insight'''.
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* The pronominal suffix '''them''' (v. 10b) has been a source of confusion, because it is not immediately clear what the pronoun 'them' refers to. See %5B%5BThe Text, Grammar, and Meaning of Ps. 111:10b%5D%5D for a detailed discussion. In short, the pronoun probably refers to the 'commandments' in v. 7b. Although 'commandments' in v. 7b is rather far from the suffix in v. 10b, 'commandments' which is the centerpiece of the chiasm in vv. 3b–10—and which also receives sustained attention in vv. 7b–8—is a highlighted feature of the discourse and is, therefore, available for pronominal reference in v. 10.
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* '''V. 4b:''' In the clause חֲצֵרֹתָ֥יו בִּתְהִלָּ֑ה (%5Benter%5D his courts with praise), the verb is elided and supplied from the previous clause.
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* The prepositional phrase '''בִּנְאֹ֣ות דֶּ֭שֶׁא''' ("in pastures of green vegetation" >> "in green pastures") refers to the rich and verdant pastures where the sheep can graze and rest; i.e., they have enough food having no need to move from place to place to be satisfied.'"`UNIQ--ref-00000000-QINU`"'
* The verb '''רבץ''' refers to a "causative action by which humans cause animals to assume a horizontal position in order to rest -- to make lie down."'"`UNIQ--ref-00000001-QINU`"' The causative form of the verb 'to lie down' does not have the sense of 'he forces me to lie down' . . . The idea is that the shepherd finds a place (green pastures) where the sheep can lie down and rest."'"`UNIQ--ref-00000002-QINU`"'
* On '''to water where I can rest''' (עַל מֵי מְנֻחוֹת), see Grammar notes.
* The verb '''נהל''' ("to lead, guide"'"`UNIQ--ref-00000003-QINU`"') refers to a "causative action by which humans or deities help (other) humans or animals to journey from one place to the other by accompanying them and providing them with resources and protection whenever necessary."'"`UNIQ--ref-00000004-QINU`"' In this case, YHWH leads the psalmist to a place of rest where he will not hunger or thirst (Isa 49:10).
: For the verb נהל, the Greek text and Jerome’s translation (Psalmi Iuxta Hebr.) interpret it as "to nourish, nurture, rear" (LXX: ἐξέθρεψέν με - "He nourished, reared me"; Jerome's Iuxta Hebr.: enutrivit me - "He nurtured, reared me"). The idea is that YHWH reared the psalmist by fresh water. When considering the Hebrew Bible, on only one occasion נהל has the meaning "to refresh, provide (with food)" (in Gen. 47:17).'"`UNIQ--ref-00000005-QINU`"' This verb is "more often used for God leading Israel or individual Israelites. God led (nāhal) Israel out of its Egyptian bondage (e.g., Exod 15:13). Isaiah 40:11 portrays God caring for his people after the exile in Babylon as a shepherd (רֹעֶה, rōʿeh) tending (רָעָה, rāʿâ) his flock (עֵדֶר, ʿēder) and leading (nāhal) the nursing ewes among them."'"`UNIQ--ref-00000006-QINU`"' Therefore, the LXX and Jerome's interpretation of נהל for Ps 23:2 is unlikely, and it lacks the support of both ancient and modern versions.
* Note the unusual long spelling of נֵאַרְתָּה (instead of נֵאַרְתָּ) (cf. JM §121f, who notes that the long form occurs "sporadically for no apparent reason").
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* For the long spelling מִגַּרְתָּה (instead of מִגַּרְתָּ), see grammar note on v. 40.
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* SDBH notes that '''יְשׁוֹבֵ֑ב''' in נַפְשִׁ֥י יְשֹׁובֵ֑ב ("he restores my life") means "literally to bring back (one's) self; hence: %3D causative process by which humans or deities restore a sense of well-being to (other) humans, which may extend from feeling refreshed after a good meal to feeling contented because of a major change in one's life situation -- to restore (someone's) life." Cf. Ps 19:8 מְשִׁ֣יבַת נָ֑פֶשׁ ("restoring life").
* '''נחה''' is another verb that means "to lead, guide." The verb נהל ("to lead") in v. 2 "is normally used with reference to guidance to water (Isaiah 49:10 states, 'And %5BHe%5D will guide them to springs of water')."'"`UNIQ--ref-00000000-QINU`"' On the other hand, the verb נחה ("to lead, guide") "often occurs with the imagery of the shepherd in reference to the Lord (see for example Pss 31:3, 77:20; 78:72). The word may have been drawn from the setting of shepherding to refer to divine guidance."'"`UNIQ--ref-00000001-QINU`"' Both verbs also occur in close proximity in Exod 15:13.
* On the meaning of '''בְמַעְגְּלֵי־צֶדֶק''' ("paths of righteousness"), see %5B%5BThe Text and Meaning of Ps. 23:3b%5D%5D.
*'''For the sake of his name''' (לְמַ֣עַן שְׁמֹֽו); i.e., "to maintain his reputation, or character."'"`UNIQ--ref-00000002-QINU`"'
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* The word translated here as '''darkness''' (צַלְמָוֶת) is disputed. For an in-depth discussion of the issue, see %5B%5BThe Meaning of צלמות in Ps 23:4%5D%5D. In short, some interpreters understand צַלְמָוֶת to be a compound noun of צֵל (shadow) and מָוֶת (death), translated as "shadow of death" (cf. ESV, KJB, NASB). Alternatively, צַלְמָוֶת has been interpreted as a compound noun in which the ending מָוֶת does not refer literally to "death;" instead, it functions as a superlative (e.g., "a valley dark as death"'"`UNIQ--ref-00000000-QINU`"'; "a valley of deepest darkness"'"`UNIQ--ref-00000001-QINU`"'; etc.). Other interpreters understand צַלְמָוֶת to be a noun for "darkness" derived from the root צלם (”to be dark”). Some scholars who prefer this option suggest the MT צַלְמָוֶת should be revocalized to either צַלְמוּת'"`UNIQ--ref-00000002-QINU`"' ("darkness") or צַלְמוֹת'"`UNIQ--ref-00000003-QINU`"' ("darkness"). However, other scholars suggest the MT vocalization should be maintained.'"`UNIQ--ref-00000004-QINU`"' We favored the final position, namely, that צַלְמָוֶת is a noun for "darkness" derived from the root צלם ("to be dark") and originally pronounced צַלְמוּת. The change to צַלְמָוֶת probably occured as the form was reanalyzed as a compound noun by a process of folk etymology. This word tends to be associated with darkness in the Bible and is sometimes parallel to words belonging to the semantic domain of "darkness." This interpretation fits well in the context of Psalm 23. The valley of "darkness" depicts the dangerous places where the psalmist may walk. Yet, the psalmist asserts that he will not fear harm because YHWH is with him.
* The verb '''יָרֵא''' ("to fear") is regarded as a transitive verb.'"`UNIQ--ref-00000005-QINU`"'
* The Hebrew word '''רָע''' ("harm") can function either as an adjective or a noun. BDB, for example, analyzes it as a noun in v. 4 (for similar cases, cf. Pss 34:17 and 36:5). David fears no harm because YHWH is with him. Here the psalm shifts from talking about YHWH to talking directly to YHWH ("you are with me"). Since YHWH is omnipresent (cf. Ps 139:7-12), the statement "you are with me" may be meant to signify YHWH's action on David's behalf rather than his location (e.g., Isa 41:10). In other words, YHWH "intervenes in %5BDavid’s%5D life for protection as well as provision."'"`UNIQ--ref-00000006-QINU`"'
* '''שִׁבְטְךָ֥ וּ֝מִשְׁעַנְתֶּ֗ךָ''' ("your rod and your staff"): In Ps 23:6, the rod and staff symbolize YHWH's presence, protection, and guidance.'"`UNIQ--ref-00000007-QINU`"'
** '''שִׁבְטְךָ֥''' ("your rod"): A "rod" was an "attribute of a shepherd or a ruler, but also used for other purposes, such as beating, walking, fighting, etc.; ≈ associated with shepherding, authority, punishment."'"`UNIQ--ref-00000008-QINU`"' "The 'rod' was a clublike weapon used to defend a flock against predators; the same word is used for a royal 'scepter' %5Bcf. Ps 2:9 - the Davidic ruler will crush the nations with a scepter%5D."'"`UNIQ--ref-00000009-QINU`"' The rod was also the object with which YHWH "punishes Judah (Isa. 10:5), and with which a man might strike his servant so hard that he kills him (Exod. 21:20). The shepherd would carry one attached to his belt as the weapon with which to attack animals and thus protect the sheep."'"`UNIQ--ref-0000000A-QINU`"' Therefore, a shepherd could use a rod "for disciplining a wandering sheep, encircling a sheep’s neck or belly to rescue it from a gully and laying across the backs of sheep for purposes of counting (the so called rodding of the sheep) as they entered the sheepfold (Lev 27:32; Ezek 20:37)."'"`UNIQ--ref-0000000B-QINU`"'
** '''וּ֝מִשְׁעַנְתֶּ֗ךָ''' ("and your staff"): A "staff" was "used for walking or as attribute of a ruler, shepherd, or prophet; gives support to the sick and elderly; ≈ associated with authority and support."'"`UNIQ--ref-0000000C-QINU`"' The staff is "the cane on which %5Bthe shepherd%5D might lean for support (e.g., Zech. 8:4), though it is also the means by which a shepherd might keep the sheep in order and knock down olives for them to eat."'"`UNIQ--ref-0000000D-QINU`"' The staff was also "used to prod sheep in the right direction."'"`UNIQ--ref-0000000E-QINU`"'
* '''הֵ֣מָּה יְנַֽחֲמֻֽנִי''' ("they comfort me"): Instead of reading הֵ֣מָּה ("they") as the 3mp personal pronoun, Dahood identifies "''hēmmāh'' with the Ugaritic interjection ''hm'', 'behold'."'"`UNIQ--ref-0000000F-QINU`"' Moreover, for יְנַֽחֲמֻֽנִי ("they comfort me" - piel yiqtol 3mp from נחם with 1cs suffix pronoun), Dahood suggested reading יַנְחֻנִי ("they will lead me" - hiphil yiqtol 3ms from נחה with 1cs suffix pronoun). This alternative reading is also mentioned in the BHS apparatus, and it is represented (in blue) in the diagram above. According to Dahood, "The consonantal cluster ''ynhmny'' may well contain an internal 'enclitic' ''mem'' which follows the root and precedes the pronominal suffix. Hence the verb is ''nāhāh'', 'to lead,' found in vs. 3 and in the cognate context of Ps. xliii 3."'"`UNIQ--ref-00000010-QINU`"' Neither of Dahood's suggestions is reflected in the ancient versions; therefore, we prefer the MT readings.
* '''בְּגֵ֪יא''' ("in the valley"): The word "valley" occurs only here in the psalms. As Briggs and Briggs noted, "The hill country of Judah is broken up by narrow and precipitous ravines, or wadys, difficult to descend and ascend, dark, gloomy, and abounding in caves, the abode of wild beasts and robbers (v. 1 S. 24). To pass through these wadys was still more difficult than to find the right path over the hills."'"`UNIQ--ref-00000000-QINU`"' Therefore, the "valley of darkness" is a valley where the danger of death existed because of wild animals and robbers.
*The word translated here as '''darkness''' (צַלְמָוֶת) is disputed. For an in-depth discussion of the issue, see %5B%5BThe Meaning of צלמות in Ps 23:4%5D%5D.
* '''To comfort''' (נחם) is associated with bringing relief to someone by providing assurance, security, and safety. In the case of Psalm 23, YHWH's rod and staff comfort the psalmist; i.e., they give the psalmist both protection and guidance. For more information, see the Venn diagram of the verb to comfort (נחם) below:
%5B%5BFile:updated Psalm 023 - Venn diagram - _to comfort_ נחם (v. 4).jpg%7Cclass%3Dimg-fluid%7C825px%5D%5D
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