Property: Text
From Psalms: Layer by Layer
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P
*The '''waw''' in שִׁבְטְךָ֥ '''וּ֝'''מִשְׁעַנְתֶּ֗ךָ ('''your rod and staff''') is a waw of addition. A shepherd's crook could serve two functions: it could be used as a weapon to ward off beasts and as a walking stick on which the shepherd would lean as he walked.'"`UNIQ--ref-00000000-QINU`"' Therefore, some scholars have interpreted the words שִׁבְטְךָ וּמִשְׁעַנְתֶּךָ ("rod and staff") as two names for a single tool.'"`UNIQ--ref-00000001-QINU`"' However, we have followed the majority of scholars in regarding the rod and staff as two different tools.'"`UNIQ--ref-00000002-QINU`"' Although a shepherd's crook could function as both a rod and a staff, the text gives no reason to assume they are one and the same object in this case. Both terms are used elsewhere in Scripture, outside of a pastoral context (e.g., Ps 2:9 - שֵׁבֶט as scepter), in ways that do not obviously refer to a shepherd's crook. Furthermore, the repetition of the second-person possessive pronoun ("your rod" and "your staff") and the presence of the third person plural pronoun ("they comfort") indicate two distinct tools.
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*The לְ in לְפָנַ֨י (in front of me >> before me) is a lamed of frontal location. In other words, "the most typical use of לִפְנֵי is the location of observable proximity, i.e., x is 'in the observable presence' of y."'"`UNIQ--ref-00000007-QINU`"'
*The article in '''בַ(הַ)שֶּׁמֶן''' (with the %5Banointing%5D oil >> with oil) is an article of ''identifiability'' - ''implication''. The definite article could have been read in a generic sense (the generic use of the article is frequently used with "names of materials known everywhere," like "oil"'"`UNIQ--ref-00000008-QINU`"'). However, in the context of Ps 23, the oil is meant to be understood as a specific kind of oil; i.e., a fine, spiced oil that was applied to the head of a guest as an expression of courtesy and hospitality toward a guest.'"`UNIQ--ref-00000009-QINU`"' In other words, “the psalmist represents himself as an honored guest of the Lord, who prepares a table for him, hospitably anoints him %5Bwith the anointing oil >> with oil%5D."'"`UNIQ--ref-0000000A-QINU`"'
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* E. Power proposed emending '''שֻׁלְחָ֗ן''' ("table"'"`UNIQ--ref-00000000-QINU`"') to שֶׁלַח ("missile, javelin, weapon"'"`UNIQ--ref-00000001-QINU`"'). This emendation results in the translation: "Thou preparest (or bearest) before me weapons against my enemies."'"`UNIQ--ref-00000002-QINU`"' Power assumes dittography for שֻׁלְחָן נֶגֶד (the final letter of שֻׁלְחָן would be a dittography of the first letter of the subsequent word נֶגֶד). Koehler and Morgenstern add their support to Power's proposal,'"`UNIQ--ref-00000003-QINU`"' but the lack of textual support makes his proposal unlikely.
* Instead of the MT reading '''כֹּוסִ֥י''' ("my cup"), the LXX reads καὶ τὸ ποτήριόν σου (%3D וְכוֹסְךָ "and your cup"). Moreover, the LXX translates אַךְ׀ טֹוב as part of v.5 instead of v.6 as in the MT. This rendering results in καὶ τὸ ποτήριόν σου μεθύσκον (6) ὡς κράτιστον ("and your cup cheers me like the best %5Bwine?%5D"'"`UNIQ--ref-00000004-QINU`"'). The LXX rendering is unlikely for it requires a different Hebrew text and lacks the support of both ancient and modern versions.
* In the Bible, the word "cup" is used in its literal sense (e.g., Gen 40, 44:2), but it is also used figuratively. When the term "cup" (כֹּוס) is used figuratively, it is often used as "a symbol of one's portion or lot in life."'"`UNIQ--ref-00000005-QINU`"' YHWH may fill a person's "cup" with blessing or judgment based on their obedience or disobedience. For example, the prophets pronounced judgment upon sinful nations, saying that they would drink of the cup of God's wrath (Jer 25:15). Therefore, the cup symbolizes God's judgment against sin. Alternatively, the cup may represent God's blessing (Pss 16:5; 23:5; 116:13; 1 Cor 10:16). Typically, the cup of blessing refers to deliverance or salvation, but it may simply represent a life filled with good things.'"`UNIQ--ref-00000006-QINU`"' In Ps 23:5, the cup is a symbol for all the benefits God provides for the psalmist.'"`UNIQ--ref-00000007-QINU`"'
* '''שֻׁלְחָ֗ן''' ("table") may refer "to something that has been spread out; hence: %3D a flat surface on which food has been spread out for eating ◄ usually made of wood but can be a piece of animal skin or leather ► used in private and public occasions, and frequently for sacred uses in the tabernacle and temple."'"`UNIQ--ref-00000000-QINU`"'
* "You arrange" ('''תַּעֲרֹ֬ךְ''') a table means to set out food and drink for dining.'"`UNIQ--ref-00000001-QINU`"' This was a gesture of hospitality (Gen 18:1–8; Exod 2:18–20. Cf. also Ps 78:19 in which לַעֲרֹךְ שֻׁלְחָן symbolizes YHWH's provision for Israel in the wilderness). Kidner noted that "to eat and drink at someone's table created a bond of mutual loyalty, and could be the culminating token of a covenant. It was in Exodus 24:8-12, when the elders of Israel 'beheld God, and ate and drank'; it was so again at the Last Supper, when Jesus announced 'This cup is the new covenant in my blood' (1 Cor 11:25)."'"`UNIQ--ref-00000002-QINU`"' Perhaps the use of this metaphor may serve to indicate the psalmist being in a covenantal relationship with YHWH (cf. also Ps 23: 6).
* '''נֶ֥גֶד צֹרְרָ֑י''' ("in the presence of my adversaries"): Although the psalmist is in the presence of his adversaries, he is safe and secure for YHWH is the host. "In accordance with Oriental customs, the host is obliged to protect his guest from all enemies, at all costs."'"`UNIQ--ref-00000003-QINU`"' Therefore, "the presence of the psalmist’s enemies is no threat to him; he is under Yahweh’s protection and care. There may be a tone of derision, as the psalmist taunts his enemies by reminding them that they cannot harm him."'"`UNIQ--ref-00000004-QINU`"'
* '''דשן''' ("make fat" >> "anoint head"'"`UNIQ--ref-00000005-QINU`"'). In Ps 23:5, the verb דשן "refers to the head 'anointed (made fat) with oil' as a description of the blessing of God"'"`UNIQ--ref-00000006-QINU`"' (Cf. %5Bhttps://psalms.scriptura.org/w/Dshn_-_to_f%EF%BB%BFind/make_fat Venn diagram for דשן%5D). Moreover, the "anointing with oil was a customary expression of hospitality."'"`UNIQ--ref-00000007-QINU`"' Prior to entering the banqueting room, it was customary for the host to "anoint the honored guest with oil (Pss 45:7; 92:10; 133:2; Am 6:6; Lk 7:46) made by adding perfumes to olive oil."'"`UNIQ--ref-00000008-QINU`"'
*'''Oil''' (שֶׁמֶן):
%5B%5BFile:updated Psalm 023 - Venn diagram - _oil_ שֶׁמֶן (v. 5).jpg%7Cclass%3Dimg-fluid%7C825px%5D%5D
* "Overflowing" ('''רְוָיָֽה'''); i.e., "to run out a mass of fluid over a container (Ps 23:5) . . . %5Bit is%5D a reference to having more than enough of something."'"`UNIQ--ref-00000009-QINU`"' The imagery portrays YHWH as the host who provides in abundance for the psalmist (cf. note on Ps 23:1 - לֹ֣א אֶחְסָֽר - "I lack nothing").
* '''אַךְ''' is a focal particle that may be interpreted in two different ways:'"`UNIQ--ref-00000000-QINU`"'
** Option 1 (preferred): אַךְ can be treated as an ''asseverative particle,'''"`UNIQ--ref-00000001-QINU`"' which can be translated as "surely,"'"`UNIQ--ref-00000002-QINU`"' "certainly,"'"`UNIQ--ref-00000003-QINU`"' or "indeed."'"`UNIQ--ref-00000004-QINU`"' We favored this option for two main reasons. First, "surely" expresses a confidence in God's goodness and loyalty that is not explicit in the alternative translation, "only." Taking into account that Ps 23 is widely regarded as a psalm of confidence/trust,'"`UNIQ--ref-00000005-QINU`"' "surely" fits better than "only." Second, as an asseverative particle, אַךְ has a broad scope; i.e., it encompasses the whole clause. The psalmist expresses deep confidence that YHWH's goodness and loyalty will pursue him throughout life. This option is supported by the majority of modern translations (e.g., NIV, NLT, ESV, NET, etc.).
** Option 2: אַךְ can be treated as a ''restrictive particle'' translated as "only."'"`UNIQ--ref-00000006-QINU`"' Two main reasons support this position. First, "אַךְ is primarily a focus particle, governing one constituent ('only x')."'"`UNIQ--ref-00000007-QINU`"' Second, this reading fits the context of Ps 23. The verb רדף ("be behind, follow after, pursue, persecute"'"`UNIQ--ref-00000008-QINU`"') is normally something that enemies do. However, in Ps 23 (where the psalmist experiences YHWH’s protective hospitality), the only "enemies" that pursue the psalmist are "goodness and loyalty" ("In YHWH’s house, I am safe and sound, and only goodness and loyalty %5Band no real enemies%5D will pursue me"). Although this option is plausible, we have opted for option 1 because the scope in a restrictive אַךְ ("only") is restricted to goodness and loyalty instead of encompassing the whole clause (which would include the length of YHWH's pursuit - "all the days of the psalmist's life"). Therefore, this rendering loses some of the nuances that are present with the asseverative rendering.'"`UNIQ--ref-00000009-QINU`"' For modern translations supporting this rendering, see CSB and YLT. Moreover, the contrast between "YHWH's goodness and loyalty" pursuing David instead of other things (such as adversaries) pursuing him is still evident in the focus-fronting of ט֤וֹב וָחֶ֣סֶד (see the word order notes on %5Bhttps://psalms.scriptura.org/w/Psalm_23_Discourse Macrosyntax%5D), even when אַךְ is interpreted as having scope over the whole clause, as we have preferred.
* The Hebrew word '''טוֹב''' can function either as an adjective or a noun. BDB and DCH, for example, analyze it as a noun in v. 6 (טוֹב goodness).
* For the MT '''טוֹב''', the Peshitta added a second person singular pronoun suffix (ܛܝܒܘܬܟ - "your grace"'"`UNIQ--ref-0000000A-QINU`"').
* For the MT word '''חֶסֶד''' the LXX and the Peshitta added a second person singular pronoun suffix (LXX - τὸ ἔλεός σου; Peshitta - ܘܪ̈ܚܡܝܟ - "your mercy").
* The addition of the second person singular pronoun suffixes by the Peshitta and the LXX to the MT words טוֹב and חֶסֶד is supported by some modern translations such as NIV ("Surely your goodness and love. . ."), NLT ("Surely your goodness and unfailing love . . ."), NET ("Surely your goodness and faithfulness . . ."), etc.
* One of the most debatable issues of Psalm 23 concerns the verb וְשַׁבְתִּי. Although the Masoretic text reads וְשַׁבְתִּי (from the root שׁוּב - "to return"), we have followed the majority position in reading the text as <span style%3D"color:#652CB3">*</span>וְשִׁבְתִּי<span style%3D"color:#652CB3">*</span> (from the root יָשַׁב - "to dwell"). Three main reasons support our preferred interpretation. First, the reference "to dwell in YHWH's house" is a common theme in other psalms.'"`UNIQ--ref-0000000B-QINU`"' Second, the use of the preposition בְּ ("in") with the verb וְשַׁבְתִּי ("and I will return") is odd.'"`UNIQ--ref-0000000C-QINU`"' The preposition בְּ is more commonly used with verbs derived from the root יָשַׁב ("to dwell") than from the root שׁוּב ("to return"). Third, the LXX and Symmachus support this reading. It is possible that some of the other ancient versions (Targum, Jerome ''Hebr.'', and Peshitta), are actually reading וְשִׁבְתִּי (lit.: “my dwelling %5Bwill be%5D...”) but translating it as “I will dwell”, which would have the same English translation as וְיָשַׁבְתִּי ("and I will dwell"). In terms of interpretation, the psalmist does not literally dwell in YHWH's house as a Levite resides in the temple. Instead, "dwelling in YHWH's house" is used to refer to living in YHWH's presence. For a thorough analysis of this exegetical issue, including a review of all the different readings, see %5B%5BThe Text of Ps. 23:6b%5D%5D.
* '''חַיָּי''' ("my life"): The noun חַיִּים "life" is pluralia tantum; i.e., a noun used in the plural only, with no singular form attested. Most of these nouns are abstract in meaning (JM §90f). "An abstract noun is quite often expressed by a plural, which properly speaking aims at the various concrete manifestations of a quality or of a state."'"`UNIQ--ref-0000000D-QINU`"' In the case of חַיִּים, Joün Muraoka suggested including this noun under the category plural of abstraction - state.'"`UNIQ--ref-0000000E-QINU`"' "Since a state is essentially durative, %5Bחַיִּים could%5D probably be explained by the idea of extension in time."'"`UNIQ--ref-0000000F-QINU`"'
*The verb "to pursue" ('''רדף''') is often used with "hostile purpose,"'"`UNIQ--ref-00000000-QINU`"' with a sense of causing harm (e.g., Pss 7:2; 18:38; 69:27; 71:11; etc.) so the use of this verb with "goodness and loyalty" as the subject is surprising.'"`UNIQ--ref-00000001-QINU`"' Of all of the things that could pursue David such as disaster (Prov 13:21); the angel of the Lord (Ps 35:6); sword, famine, and pestilence (Jer 29:18); and adversaries (Ps 71:10-11), it is YHWH's goodness and loyalty that pursues David. Following is the Venn diagram of the verb '''To pursue''' (רדף):
%5B%5BFile:updated Psalm 023 - Venn diagram - _to pursue_ רדף (v. 6).jpg%7Cclass%3Dimg-fluid%7C825px%5D%5D
* '''אֹרֶךְ יָמִים''' ("length of days" >> "length of life, long life"'"`UNIQ--ref-00000002-QINU`"' >> "for as long as I live"). The expression אֹרֶךְ יָמִים "does not mean 'forever'; the viewpoint of the poem is in and of the here and now and is in no way eschatological."'"`UNIQ--ref-00000003-QINU`"' Moreover, the expression אֹרֶךְ יָמִים is parallel with the former expression כָּל־יְמֵ֣י חַיָּי ("all the days of my life"). The idea is that the psalmist will dwell in YHWH's house for "the rest of his life," that is, he will continue to receive all the privileges and blessings of being YHWH's guest, in YHWH's presence, for as long as I live (NVSR: "Pour la durée de mes jours"; GNT: "as long as I live" %5BSo, Kraus 1988, 304%5D; NRSV: "my whole life long").'"`UNIQ--ref-00000004-QINU`"'
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* '''יְהוָ֥ה רֹ֝עִ֗י''' ("YHWH is my shepherd"): The participle רֹעִי is commonly treated as a grammaticalized noun (cf. also Gen 46:32; Isa 38:12; 44:28; 63:11; etc.). In other words, this participle acts more like a noun than a typical participle with verbal function.'"`UNIQ--ref-00000000-QINU`"' Moreover, "the use of the participle to specify certain entities may become conventionalized so that the participle functions as a substantive. This use of a participle form often refers to professions."'"`UNIQ--ref-00000001-QINU`"'
* The verb '''אֶחְסָֽר''' is morphologically stative, and stative ''yiqtol'' verbs "mainly refer to the future."'"`UNIQ--ref-00000002-QINU`"' Moreover, the use of the ''yiqtol'' denotes a situation that extends to the future; i.e., the psalmist will not ever be lacking >> he will never lack anything (cf. CEV: "I will never be in need").
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* Vv. 2-3: Through the use of yiqtol verbs, the psalmist illustrates the typical experience of having YHWH as his shepherd (habitual present use).
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* '''גַּ֤ם כִּֽי''' ("even when") occurs only here in the Psalter (for other instantiations of גַּם כִּי in the Hebrew Bible, see Isa 1:15; Hos 8:10, 9:16; Prov 22:6; Lam 3:8; etc.). גַּם כִּי is a compound conjunction that introduces a concessive conditional sentence (the particle כִּי can occur in compound conjunctions such as גַּם כִּי %5Beven though'"`UNIQ--ref-0000004E-QINU`"'%5D, עַל כִּי %5Bbecause'"`UNIQ--ref-0000004F-QINU`"'%5D, אַף כִּי %5Bindeed, really'"`UNIQ--ref-00000050-QINU`"'). Some particles such as the כִּי can be used for both conditional and concessive clauses.'"`UNIQ--ref-00000051-QINU`"' Moreover, concessive clauses, especially hypothetical ones, can be considered as a specific category of the conditional clause. For this reason, some כִּי-clauses are regarded as concessive by some authors, whereas others regard them as conditional. For instance, Zechariah 8:6 is considered to be conditional by Schoors, whereas JM §171b and BDB explain it as concessive.'"`UNIQ--ref-00000052-QINU`"' Likewise, the '''כִּי''' in Psalm 23:4 is regarded as concessive by JM §171c but conditional by GKC §159bb. We render גַּם כִּי as a concessive conditional reading.'"`UNIQ--ref-00000053-QINU`"' As Locatell has noted, the crucial point here is that the כִּי displays the characteristics of a typical conditional construction.'"`UNIQ--ref-00000054-QINU`"' Rendering גַּם כִּי ("even though/if/when") as a concessive conditional reading "maintains the potentiality of the conditional, while adding the concessive characteristic of asserting that normally incompatible events would coincide if this potential were realized.'"`UNIQ--ref-00000055-QINU`"' It is this potentiality that continues to distinguish it from a genuine concessive (cf. NET)."'"`UNIQ--ref-00000056-QINU`"' In other words, "walking in a valley of darkness" and "fearing no harm" are incompatible events that will coincide if the potential of the conditional is realized. Locatell has further noted that "concessive conditional readings are constrained even more when conditional כִּי is immediately preceded by the focus particle גם."'"`UNIQ--ref-00000057-QINU`"' Although "even if" and "even though" are plausible glosses for גַּם כִּי, if understood as hypothetical or concessive, we have chosen to render it as "even when" in order to convey the ''likelihood'' of the conditional actually happening. The alternatives maintain the possibility of the conditional, but they can too readily be understood as suggesting that the conditional (such a difficult time) is ''unlikely'' to ever happen.
:IBHS regards v. 4ab as an irreal conditional ("Even if I were walking in the valley of death’s shadow, I would not fear (anything) evil"'"`UNIQ--ref-00000058-QINU`"'). "Irreal conditions are those where stress is laid on the fact that they have not been fulfilled in the past or on the impossibility (or at least unlikelihood) of their being fulfilled in the pres. or future. These are %5Btypically%5D introduced by לוּ or לוּלֵי."'"`UNIQ--ref-00000059-QINU`"'
:The absence of a typical irreal conditional particle (לוּ or לוּלֵי), and the presence of the particle כי (which can have a force that approaches אם, though "it usually represents a case as more likely to occur than אם"'"`UNIQ--ref-0000005A-QINU`"') suggest Ps 23:4 is a real condition; i.e, a condition "judged capable, even hypothetically, of being fulfilled in the present or future."'"`UNIQ--ref-0000005B-QINU`"' '''In real conditions, "the most common form is YIQTOL in prot. and''' Vav consec. QATAL or '''simply YIQTOL in apod."''''"`UNIQ--ref-0000005C-QINU`"' In Ps 23:4, both the prot. and apod. present yiqtol verbs.
* ''Fear'' is usually stative; hence, the simple future rendering (לֹא־אִ֘ירָ֤א - "I will not fear").
* '''כִּי־אַתָּ֥ה עִמָּדִ֑י''' ("because you are with me"): The כִּי introduces a causal clause that expresses the reason the psalmist will not fear (i.e., YHWH is with him even in the dangerous places).'"`UNIQ--ref-0000005D-QINU`"' The subordinate clause means returning to absence of reference point movement which prompts a simple present English translation.
* '''הֵ֣מָּה יְנַֽחֲמֻֽנִי''' ("they comfort me"): The yiqtol form along with the immediately surrounding present tense verbs suggest reading this yiqtol verb as present tense.
* '''תַּעֲרֹ֬ךְ''' ("you arrange"): The yiqtol form along with the immediately surrounding present tense verbs suggest reading this yiqtol verb as present tense.
* '''צֹרְרָ֑י''' ("my adversaries"): This is a substantival participle.'"`UNIQ--ref-00000000-QINU`"'
* '''דִּשַּׁ֖נְתָּ''' ("you have anointed"): The ''qatal'' is typically past-perfective and indicative.'"`UNIQ--ref-00000001-QINU`"' The lack of reference point movement prompts a present perfect translation in English. Jerome's Hebrew Psalter ("''inpinguasti'' oleo caput meum"), the LXX ("ἐλίπανας"), and some modern translations (e.g., LSV: "You have anointed"; NVI: "has ungido"; etc.) support this reading.
:The majority of modern translations have opted to render the qatal verb דִּשַּׁ֖נְתָּ as a simple present ("you anoint my head" %5BESV, NIV, etc%5D) probably to continue the semantics of the previous verbs (i.e., surround context is present tense - habitual yiqtols + no RPM). However, this qatal verb along with the weqatal וְשַׁבְתִּ֥י (in v.6) are unique in the psalm for they are the only verbs which are not a participle or yiqtol.
Perhaps the psalmist used the qatal to indicate that he is ready to be seated at the banquet table because YHWH (the divine host) ''has anointed'' him. In ancient times, the anointing preceded the meal. Prior to entering the banqueting room, it was customary for the host to "anoint the honored guest with oil (Pss 45:7; 92:10; 133:2; Am 6:6; Lk 7:46)."'"`UNIQ--ref-00000002-QINU`"'
* '''כּוֹסִ֥י רְוָיָֽה''' ("my cup is overflowing"): The lack of reference point movement and habitual aspect suggest a present tense translation in English. Although the verb דִּשַּׁ֖נְתָּ ("you have anointed") refers to a past event, the focus is still on the present. In other words, the utterance is grounded in the present and refers to a past event that is relevant for the present. The psalmist is able to be at the banquet table (where he has access to the food and drink) because YHWH has anointed his head (the anointing was done prior to entering the banquet).
* אַ֤ךְ ׀ ט֤וֹב וָחֶ֣סֶד '''יִ֭רְדְּפוּנִי''' כָּל־יְמֵ֣י חַיָּ֑י ("Surely goodness and loyalty '''will pursue me''' all the days of my life,"): This utterance is grounded in the present and refers to a future point ("will pursue me", so Jerome's Hebrew Psalter - "subsequetur me" and the LXX - "καταδιώξεταί με"). Moreover, the use of '''כָּל־יְמֵ֣י חַיָּ֑י''' ("all the days of my life") indicates a continuous aspect. For comments on how we are reading the particle אַךְ, see Grammar notes.
* v. 6c: <span style%3D"color:#652CB3">*</span>וְשִבְתִּי<span style%3D"color:#652CB3">*</span> ("and I will dwell"): for revocalization see exegetical issue %5B%5BThe Text of Ps. 23:6b%5D%5D (MT: וְשַׁבְתִּ֥י - waw consecutive + Qal perfect 1cs from שוּב - "and I will return").
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* The causal '''בְּ''' is ambiguous between the stimulus causing the psalmist to rejoice in something else, or the object of his rejoicing itself.'"`UNIQ--ref-00000000-QINU`"' The latter is to be preferred in light of the following verse.
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* In the construct chain '''אִֽישׁ־בַּ֭עַר''', although בַּעַר is rendered an an adjective/participle in all the ancient version, it is unambiguously a noun, as shown by its syntactic role in its other instantiations (see Ps 49:11; 73:22; 92:7; Prov 12:1; 30:2).
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* For a note on '''פרח''' and '''צוץ''', see v. 14.
*'''צוץ:'''
%5B%5BFile:Psalm 092 - Tsats.jpg%7Cclass%3Dimg-fluid%7C825px%5D%5D
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* There are two possible interpretations of the phrase '''עֲדֵי־עַֽד''':
::1. As an older form of the preposition עַד "until" followed by the nominal עַד, "eternity, perpetuity" (see Hebr. ''usque in sempiternum'' and TgPs עד עלמא; cf. also the form עֲדֵי for the preposition in Num 24:20; Ps 104:23; 147:6; Job 7:4; Job 20:5).
::2. As an intensive construct chain of the nominal עַד, "eternity, perpetuity" (see the LXX's εἰς τὸν αἰῶνα τοῦ αἰῶνος %3D in saeculum saeculi and the Peshitta's ܠܥܠܡ ܥܠܡܝܢ), that is, "to eternity of eternity" or "forever and ever."
:The proposed construct chain is only attested in this form, though עַד as a noun is everywhere else the dependent of either a construct phrase or prepositional phrase. It is uncertain why a plural construct form would be employed for a noun otherwise only attested in the singular, and there is no manuscript variation or evidence of any lack of yod on עֲדֵי. In light of the other attestations of עֲדֵי as a by-form of the preposition עַד, the interpretation of עֲדֵי as a prepositional phrase has been preferred.'"`UNIQ--ref-00000000-QINU`"'
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* The MT's בַּ֝לֹּתִ֗י has been glossed as "'''be anointed'''," despite בלל never occurring intransitively. For further discussion, see the exegetical issue %5B%5BThe Grammar and Meaning of Ps 92:11b%5D%5D.
* On the combination of '''שֶׁמֶן''' with '''רַעֲנָן''', Goldingay notes that "it implies a metonymy or ellipse: it is as if Yhwh applied to this exhausted person the oil from a green olive tree and brought refreshment."'"`UNIQ--ref-00000000-QINU`"'
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* Although read as an attribute adjective, if '''שֶׁמֶן רַעֲנָֽן''' were a construct phrase, it would be possible to read it as "oil which renews the beauty of a person and gives him a fresh look" (שׁמן המחדשׁ את יפיו של האדם ומשׁוה לו מראה רענן).'"`UNIQ--ref-00000000-QINU`"'
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* On the singular "eye" for "sight >> (both) '''eyes'''" see the lexical notes on %5B%5BPsalm 88 Verse-by-Verse#v. 10%7CPs 88:10%5D%5D.
* On '''בְּשׁוּרָי''': There are three different analyses of the form and meaning of בְּשׁוּרָי:
::'''1.''' It is derived from the nominal שׁוּר meaning "wall" (cf. Gen. 49.22, 2 Sam. 22.30; Ps 18.30). This is probably reflected by both Symmachus' and Theodotion's τοῖς ἀποτειχνίζουσί με ('to wall off'; LSJ) %3D "those who wall me in."
::'''2.''' It is an otherwise-unattested by-form of the participle שׁוֹרֵר.'"`UNIQ--ref-00000000-QINU`"' This reading is attested in
:::• And my eye has looked at my enemies (NASB) ≈ CEB, CEV, CSB, GNT, KJV NIV, NLT, NRSV
:::• Mit Freude sieht mein Auge auf meine Feinde herab (Luther 2017 ≈ ELB)
:::• Mes yeux voient mes adversaires (NFC ≈ PDV)
:::• Mis ojos mirarán sobre mis enemigos (RVA ≈ DHH).
::This view is attractive because of the very similar expression found in Ps 59:11: אֱ֝לֹהִ֗ים יַרְאֵ֥נִי בְשֹׁרְרָֽי.
::It is found in a number of the ancient versions, perhaps all dependent on the LXX, however (LXX: τοῖς ἐχθροῖς μου > Gall. inimicis meis, CPA ܒܥܝܠ ܕܒܒܝ; Syr. ܒ̈ܥܠܕܒܒܝ ("my enemies").
::A couple of cognates are also widely recognized. See Akkadian ''šāru'', a substantive adjective hostile > n. enemy'"`UNIQ--ref-00000001-QINU`"' and ''šwr'' from the Old Canaanite qal širti (1cs) 'to be maligned.''"`UNIQ--ref-00000002-QINU`"'
::'''3.''' It is an instance of the root שׁוּר , most prototypically as "look, see," but also "watch stealthily, lie in wait" (BDB, 1003) and "watch with evil intent, lurk" (DCH, vol. 8, 311). See, e.g.,
:::• Mon œil voit ceux qui m’espionnent (SG21 ≈ TOB)
:::• I gloat in triumph over those who tried to ambush me (NET)
:::• mein Auge blickt herab auf meine Verfolger (EÜ)
:::• Mit Lust blickt mein Auge auf die, die mich belauern (ZÜR)
:::• those who lie in wait for me (AMPC)
:::• those waiting to attack me (ERV)
:::• those who spy on me (GW):::• those who lie in wait for me (ISV)
:::• those who spy on me (NOG).
::Such an interpretation is reflected in the Hebr. eos qui insidiantur mihi ("those who lie in wait / ambush me") and TgPss בהובדנא דמעיקי ("the destruction of my oppressors").'"`UNIQ--ref-00000003-QINU`"'
::Despite a number of clear instance of the prototypical "look" in Job (see 7:8; 17:15; 20:9; 24:15; 33:14; 34:29; 35:5, 13, 14), Ringren comments "The LXX does not translate šûr I consistently. In more than one instance it uses prosnoeín and horán; other translations include periblépein, katamanthánein, horatḗs, and makarízein (Nu. 24:17!). In the uncertain passages the LXX either read a different text or misunderstood the text."'"`UNIQ--ref-00000004-QINU`"' The hesitation by the LXX––and those translations dependent on it (see above)––is therefore not surprising.
::For other instances of this (albeit rare) nuance of the root, see Jeremiah 5:26 כִּי־נִמְצְא֥וּ בְעַמִּ֖י רְשָׁעִ֑ים יָשׁוּר֙ כְּשַׁ֣ךְ יְקוּשִׁ֔ים ("For wicked men are found among my people; they lurk like fowlers lying in wait," ESV), probably as a 3ms impersonal, and Hosea 13:7 וָאֱהִ֥י לָהֶ֖ם כְּמוֹ־שָׁ֑חַל כְּנָמֵ֖ר עַל־דֶּ֥רֶךְ אָשֽׁוּר׃ ("So I am to them like a lion; like a leopard I will lurk beside the way," ESV). Such has also been suggested for the difficult אַ֭שֻּׁרֵינוּ (MT) in Ps 17:11, if emended to יְשֻׁרוּנִי (DCH), though see our grammar notes on this verse.
::This use fits well with the parallel of those rising up against me in the following line (presumably, from the ambush in which they are lurking).
* Although the construction נבט plus ב (and also ראה) often communicates "looking upon someone in victory," as here in '''וַתַּבֵּט עֵינִי בְּשׁוּרָי''', the same sense with שׁמע בְּ is rare. Here, BDB suggest a unique instance of "hear exultantly of their fate," though probably imitating the previous clause.'"`UNIQ--ref-00000000-QINU`"' As noted by Goldingay, "The implication of 'hear' follows from that %5Bthe previous clause%5D; the foes can be heard crying out in panic instead of in a battle shout",'"`UNIQ--ref-00000001-QINU`"' and Tanner & Jacobson: "Evil may rise up, but eventually one will hear something different."'"`UNIQ--ref-00000002-QINU`"'
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* Both the hiphil of '''צוץ''' and '''פרח''' in v. 14 are denominal hiphils (derived from the nouns צִיץ and פֶרָח, respectively), a category of hiphils which "may be truly ambitransitive – depending on the argument structure of its clause."'"`UNIQ--ref-00000000-QINU`"'
:Note that, just as in English (flower >> flourish), the verb פרח is extended from the contextual domain of ''plant'' to ''human''. Translations of v. 14 include:
::• '''they flourish''' in the courts of our God (ESV)
::• '''they grow''' in the courts of our God (NET)
::• '''they thrive''' in the courts of our God (CEB)
:While evidently drawn from the contextual domain of plants, most English translations move to the target domain of human flourishing in v. 14, though maintain the source domain in vv. 8 and 13 in light of the explicit similes:
::• the wicked '''sprout''' like grass... The righteous '''bloom''' like a date-palm (NJPS)
*'''צוץ:'''
%5B%5BFile:Psalm 092 - Tsats.jpg%7Cclass%3Dimg-fluid%7C825px%5D%5D
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