Property: Text
From Psalms: Layer by Layer
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'''v. 1''' – It should be noted that the earliest translation of the psalm, the LXX, provides quite a distinct sense of this verse: Ἰδοὺ δὴ τί καλὸν ἢ τί τερπνὸν ἀλλʼ ἢ τὸ κατοικεῖν ἀδελφοὺς ἐπὶ τὸ αὐτό; ("Look now, what is good or what is pleasant more than that kindred live together?"'"`UNIQ--ref-00000001-QINU`"'). +
'''v. 2c''' – We understand the clause headed by יֹרֵ֗ד to be an asyndetic relative clause, modifying '''the good oil'''. Similarly, for our preferred reading of the final relative clause, שֶׁ֝יֹּרֵ֗ד עַל־פִּ֥י מִדּוֹתָֽיו, modifying '''the good oil''' (כַּשֶּׁ֤מֶן הַטּ֨וֹב׀) from the beginning of the verse, see the NET's "It is like fine oil poured on the head which flows down the beard—Aaron's beard, ''and then flows down his garments''" (cf. CJB, CSB, DHH, ESV, LUT, NABRE, NASB, NBS, NFC, NIV, PDV, REB, RVC, SG21, TOB).'"`UNIQ--ref-00000000-QINU`"' For an alternative interpretation, which understands the relative clause to modify the immediately preceding '''beard of Aaron''' (זְקַֽן־אַהֲרֹ֑ן), see the KJV's "It is like the precious ointment upon the head that ran down upon the beard, ''even Aaron’s beard that went down to the skirts of his garments''" (cf. CEB, ELB, NJPS, ZÜR).'"`UNIQ--ref-00000001-QINU`"' For an in-depth discussion of the issue, see %5B%5BThe Antecedent of שֶׁיֹּרֵד in Ps. 133:2%5D%5D. +
'''v. 2c''' – The final word, מִדּוֹתָֽיו, is apparently derived from a unique feminine by-form (מִדָּה?) of the more common מַד. For this reason, both 11Q5 and 11Q6, the earliest textual attestations of the psalm, read מדיו. Since the unique form has been preserved in the Masoretic tradition, however, it has been preferred here, with the same sense of "garments," in any case.'"`UNIQ--ref-00000000-QINU`"' +
'''v. 3a''' – For the emendation towards singular הַר "mount," for the MT's plural הַרְרֵ֪י "hills," see 11Q5, the Syr.'"`UNIQ--ref-00000005-QINU`"' and Kennicott ms 39.'"`UNIQ--ref-00000006-QINU`"' It is likely, however, that (although very early in the case of 11Q5) this represents a simplification to the more common phrase הר ציון (appearing twenty times in the Bible).'"`UNIQ--ref-00000007-QINU`"' +
'''v. 3b-c''' – The alternative containing the supplied conjunction waw, in place of the preferred apposition (as the MT), is found in the LXX, Peshitta,'"`UNIQ--ref-00000000-QINU`"' Saadia,'"`UNIQ--ref-00000001-QINU`"' and Kennicott ms 1.'"`UNIQ--ref-00000002-QINU`"' See, e.g., "There the Lord has decreed for his people blessing '''and''' life forever" (RVC: ''Allí el Señor ha decretado para su pueblo bendición '''y''' vida para siempre''). +
'''v. 3c''' – The final alternative represents the quite remarkable reading provided by both Qumran witnesses to the psalm. In place of the MT's "because there YHWH commanded the blessing, life everlasting," both 11Q5 and 11Q6 read "because there YHWH commanded the blessing forever, peace upon Israel." It is not certain whether the final three words (שלום על ישראל) are intended as a final blessing, detached from the previous sentence (i.e., "May peace be upon Israel"), or as an appositive, similar to our preferred reading of the MT. In either case, the reading שלום על ישראל should probably not be considered a textual variant. Instead, it should be considered a literary variant, since the composition represented by 11Q5 and 11Q6 is not a biblical (proto-Masoretic) Psalter, but "a revised version of the psalter, expanded and rearranged from an MT-like (i. e., Masoretic text) base text to enhance thematic, lexical, and sometimes formal connections between psalms" (Longacre 2022, 86). The revised ending, שלום על ישראל, corresponds to the ending of Ps 125:5 and Ps 128:6. +
* '''The meaning of תְּשִׁיבֵנוּ אָחוֹר:''' While the ''hiphil'' verb תְּשִׁיבֵנוּ with an accusative means "to bring or lead back" (HALOT), with the adverbial accusative אָחוֹר, the construction has the sense of "to make retreat" (DCH).
* '''The translation of לָמוֹ:''' Multiple modern translations omit the prepositional phrase לָמוֹ (NIV, ESV, NRSV, CEV). The phrase could have the nuance of "at their will" (Craigie 2004, 330; NET Notes; so REB, NJB). The NET captures this idiomatic sense in its rendering, "Those who hate us take ''whatever'' they ''want'' from us" (emphasis added). However, it is perhaps preferable to render the preposition as a לְ of advantage, "for themselves >> for their benefit." The verb שׁסה can be modified with a ל indicating benefit (DCH, 8:515). It is possible that this construction denotes the idiom of "at their will" (Craigie 2004, 330; cf. Ps 80:7), but this nuance is is not broadly attested.
* '''אָחוֹר''' ("backwards"): Indication of directional specification. This noun functions as an adverbial accusative of local determination (JM, §126h). In other words, it specifies the location where the action occurs. God has pushed his people "backwards."
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* '''מִנִּי צָר''' ("from the adversary"): The most typical spatial use of מִן is for movement away from a point (BHRG, §39.14.1). Combined with the hiphil form of the verb שׁוב and אָ֭חוֹר, the construction has the sense of "to make retreat from enemies" (DCH).
* '''לָֽ-מוֹ''' ("for themselves"): The verb שׁסה can be modified with a ל indicating benefit (DCH, 8:515). It is possible that this construction denotes the idiom of "at their will" (Craigie 2004, 330; cf. Ps 80:7), but this nuance is is not broadly attested.
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* '''בַ-גּוֹיִם''' ("among the nations"): The preposition ב frequently indicates spatial location (BHRG, §39.6.1a). In connection with the verb זרה, it indicates place "among" the nations (DCH, 3:135).
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* '''The sense of רִבִּיתָ:''' Some modern translations treat רִבִּיתָ as an ''intransitive'' verb (i.e., "you have not profited/increased"), with the prepositional phrase בִּמְחִירֵיהֶם functioning as an adverbial modifier (i.e., "by their price"; so NASB, NIV, CSB, KJV). On the other hand, multiple translations treat רִבִּיתָ as a transitive verb describing the inflation of a purchase price (so ESV, NRSV, NET). While reading רִבִּיתָ as transitive is preferred grammatically, the construction as a whole (רִבִּיתָ בִּמְחִירֵיהֶם) represents the idiomatic expression, "to make a profit" (so HALOT, 1176). For further discussion on this issue, see Grammar notes.
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* '''בְ-לֹא־הוֹן''' ("for no wealth >> without compensation"): The ב can indicate the price of something, at times connoting "in exchange for" (Arnold and Choi 2018, §4.1.5j; BHRG, §39.6.3d). The sense here could be "for not-wealth >> for mock money" (so Jenni 1992, 152). More likely, it denotes the sense of "without value" (so deClaisse-Walford, et al 2014, 411; Goldingay 2007, 36).
* '''בִּ-מְחִירֵיהֶֽם''' ("inflate their price"): With the ''piel'' verb רבה, the preposition ב could indicate the object (DCH, 7:397). Alternatively, it is possible that the ב indicates means (i.e., "become great by their price" >> "grow rich"; so DCH, 2:86). However, this would imply an intransitive use of the piel of רבה, which is unlikely. A preferred alternative would be view the prepositional phrase as indicating specification, as it completes the transitive piel רבה (i.e., "make great ''with'' respect to price"; Arnold and Choi, §4.1.5e).
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* '''The meaning of חֶרְפָּה:''' While this term can be used to refer to the ''act'' of scorning (Lam 3:61; Zeph 2:8), it can also have the passive sense of "object of scorn" (Pss 31:12; 79:4; NIDOTTE, 2:280–81).
* '''The meaning of לַעַג וָקֶלֶס:''' The phrase לַעַג וָקֶלֶס also occurs in Ps 79:4. On this basis, it is possible that לַעַג וָקֶלֶס constitutes a fixed expression (or hendiadys) that means "scornful derision" (Goldingay 2007, 44).
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* '''The meaning of מָשָׁל:''' While typically associated with the wisdom sayings of the book of Proverbs (Prov 1:1, 6; 10:1; 25:1), the term מָשָׁל can have a more general sense of "saying" within a variety of genres (HALOT). The core meaning of "to be like, be equal to" appears to underly most uses of the nominal and verbal forms of the word (NIDOTTE, 2:1134). In contexts where the term clearly has a negative connotation, the most common modern English translation is "byword" (NIV, ESV, NRSV, NASB, NJB). Such translations suggest that the force of מָשָׁל is that of ridicule or taunting (see also CSB, NET, CEV, NCV). However, the core idea of comparison suggests that the true force of מָשָׁל is that of a negative example, presented to discourage others from doing likewise (Ibid, 2:1135).
* '''The meaning of מְנוֹד־רֹאשׁ:''' This is the only occurrence in the HB of the nominal מְנוֹד. The verbal form נוּד, when applied to the "shaking of the head," is an idiomatic means of expressing concern; the exact nuance can range between sympathy, surprise, or scorn (NIDOTTE, 3:53). Given the parallelism with מָשָׁל (see previous note), the sense of מְנוֹד־רֹאשׁ in v. 15 could be that of disapproval or shock, as opposed to taunting or mockery.
%5B%5BFile:Psalm 044 - Psalm 044 - Mashal - parable.jpg%7Cclass%3Dimg-fluid%7C825px%5D%5D
* '''For more on the meaning of בַּל־אֻמִּים''' see text-critical note on Grammar.
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* '''v. 16 - The meaning of בֹֺּשֶׁת פָּנִים:''' The expression בֹֺּשֶׁת פָּנִים is common (Jer 7:19; Dan 9:7–8; Ezra 9:7; 2 Chr 32:21), and could denote the idiomatic sense of "blush" (TLOT, 206).
*'''v. 17 - The meaning of מְחָרֵף וּמְגַדֵּף:''' This word pair can be construed as a fixed expression (or hendiadys, so Goldingay 2007, 44). The verbal pair חרף and גדף also occurs in 2 Kgs 19:22 and Isa 37:23. If the participial forms are understood as a verbal hendiadys, then the verbal ideas would be parallel (i.e., "taunting and reviling"; Putnam 2002, §2.3.1). However, as the participles are functioning as substantives, then the second term of the nominal hendiadys should be understood as modifying the first (i.e., "the reviling taunter"; Ibid, §§1.8.1c%5B1%5D; 1.8.3b).
* '''v. 17 - The meaning of אוֹיֵב וּמִתְנַקֵּם:''' The exact phrase אוֹיֵב וּמִתְנַקֵּם also appears in Ps 8:3, and it is possible to understand the construction as a hendiadys (Baethgen 1904, 21). If the participial forms are understood as a verbal hendiadys, then the verbal ideas would be parallel (i.e., "adversarial and avenging"; Putnam 2002, §2.3.1). However, as the participles are functioning as substantives, then the second term of the nominal hendiadys should be understood as modifying the first (i.e., "the avenging enemy"; Ibid, §§1.8.1c%5B1%5D; 1.8.3b).
: While the term נקם typically refers to "vengeance" as a form of divine justice, it occasionally denotes purely human (negative) vengefulness (cf. Ps 8:3; NIDOTTE, 3:156).
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* '''כָּל־הַיּוֹם''' ("all day long"): Indication of duration of time. This noun phrase specifies the temporal duration of the psalmist's experience of shame. The focus appears to be on the shame's continuous—rather than unending—nature, as the psalmist is requesting that God deliver him from it.
* '''נֶגְדִּ-י''' ("before me"): Related to the use of נֶ֫גֶד for indicating observable proximity in space, the figurative use of the preposition indicates something that takes place "in the presence or sight of" the object (BHRG, §39.16.2b).
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* '''The meaning of שִׁקַּרְנוּ:''' When used intransitively (1 Sam 15:29; Isa 63:8), the piel of שׁקר could be construed as either a state (static/atelic; "he will not be ''false''"; cf. DCH) or achievement (non-durative/telic; "he will not ''lie''"; DCH). When, as here, the verb takes an object introduced by a preposition בְּ (see also Ps 89:34; Lev 10:11), the sense appears to be that of either an activity (durative/atelic; "we did not ''deal falsely'' with your covenant"; BDB) or achievement (non-durative/telic; "we did not ''break faith'' with your covenant"; HALOT). Since the psalmist is here describing an action that would have required judgment, an implied end point (i.e., telicity) is in view. Thus, rendering שִׁקַּרְנוּ as "break faith" is preferred.
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* '''The singular לִבֵּנוּ:''' The use of the ''singular'' form of לֵב/לֵבָב with a ''plural'' pronominal suffix is common in BH (134 occurrences), and occurs 22 times in the Psalms (Pss 4:5; 10:17; 22:27; 28:3; 31:25; 33:15, 21; 35:25; 37:15; 44:19; 48:14; 62:9; 69:33; 74:8; 78:18, 37; 81:13; 84:6; 95:8; 105:25; 107:12; 119:70). By contrast, the ''plural'' form of לֵב with a suffix only appears once in the Psalter (Ps 125:4). The singular form here in 44:19 is likely collective in meaning, a phenomenon that can occur with almost any word (Davidson 1902, 19). While essentially equivalent to the plural on a semantic level, this collective use of לֵב could be a reflection of corporate solidarity, in which the community's covenant fidelity is measured by the faithfulness of its collective "heart" (see Exegetical Issue: %5B%5BThe Speaker of Ps. 44:5, 7, 16–17%5D%5D).
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* '''אֲשֻׁרֵי-נוּ''' ("our steps"): Verbal notion–subject. The image of אֲשֻׁרֵינוּ could be contrued as a body part-possessor relationship. However, with אֲשֻׁרֵי used figuratively to refer to one's actions in life (SDBH), the construct relationship would be closer to that of verbal notion-subject.
* '''אָרְחֶֽ-ךָ''' ("your path"): Product–author, creator, source, origin. With אָרְחֶֽ used figuratively to refer to a pattern of behavior (SDBH), the construct relationship would that have product-source (i.e., "the lifestyle defined by God").
* '''אָחוֹר''' ("backwards"): Indication of directional specification. This noun functions as an adverbial accusative of local determination (JM, §126h). In other words, it specifies the location where the action occurs. The people deny having slid "backwards."
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* '''The meaning of צַלְמָוֶת:''' The etymology of צַלְמָוֶת is debated, with several English translations treating it as a compound of צֵל "shadow" and מָוֶת "death" (NIDOTTE, 3:807), hence, "shadow of death" (ESV, NASB, KJV, ASV). This understanding is also reflected in the LXX's σκιὰ θανάτου. Alternatively, some scholars treat צַלְמָוֶת as being cognate with ''ṣalāmu'' "to be dark," attested in Akkadian and Arabic (TWOT, 767). This understanding possibly underlies renderings of "deep darkness" (NIV, NRSV, CSB, NCV, REB). However, even if one affirms the etymology behind "shadow of death," the idiomatic sense of the term could be that of deepest darkness, as מָוֶת could be functioning as a superlative (Dahood 1966, 147; hence NJB's "shadow dark as death").
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* '''v. 21 - The meaning of וַנִּפְרֹשׂ כַּפֵּינוּ:''' The image depicted by this phrase is that of presenting one's empty palms in supplication to a god/God, and thus is an idiomatic expression describing prayer (SDBH).
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