Property: Text
From Psalms: Layer by Layer
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* '''תְּשִׁיבֵנוּ''' ("you make us retreat"): Paired qatal and yiqtol constructions can denote a general truth. The typically habitual value of the yiqtolcan be viewed as providing an overlapping circumstantial description to the qatal (Niccacci 2006, 257–58). Here in v. 11, the push backwards (תְּשִׁיבֵנוּ, v. 11a) and being plundered (שָׁסוּ, v. 11c) do not refer a single, isolated event, but rather a regular occurrence in the psalmist's current experience.
* '''מְשַׂנְאֵינוּ''': "Those who hate us" >> "enemies" (SDBH).
* '''שָׁסוּ''' ("our enemies have plundered"): Paired qatal and yiqtol constructions can denote a general truth. The typically habitual value of the yiqtolcan be viewed as providing an overlapping circumstantial description to the qatal (Niccacci 2006, 257–58). Here in v. 11, the push backwards (תְּשִׁיבֵנוּ, v. 11a) and being plundered (שָׁסוּ, v. 11c) do not refer a single, isolated event, but rather a regular occurrence in the psalmist's current experience. As such, the qatal שָׁסוּ focuses on the resultant state (i.e., the enemies have caused a state of having been plundered), and no reference point movement is expected.
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* '''תִּתְּנֵנוּ''' ("you give us"): Paired qatal and yiqtol constructions can denote a general truth. The typically habitual value of the yiqtolcan be viewed as providing an overlapping circumstantial description to the qatal (Niccacci 2006, 257–58). Here in v. 12, being given over %5Bas sheep%5D (תִּתְּנֵנוּ, v. 12a) and being scattered (זֵרִיתָֽנוּ, v. 12b) do not refer a single, isolated event, but rather a regular occurrence in the psalmist's current experience.
* '''זֵרִיתָֽנוּ''' ("you have scattered us"): Paired qatal and yiqtol constructions can denote a general truth. The typically habitual value of the yiqtolcan be viewed as providing an overlapping circumstantial description to the qatal (Niccacci 2006, 257–58). Here in v. 12, being given over %5Bas sheep%5D (תִּתְּנֵנוּ, v. 12a) and being scattered (זֵרִיתָֽנוּ, v. 12b) do not refer a single, isolated event, but rather a regular occurrence in the psalmist's current experience. As such, the qatal זֵרִיתָֽנוּ focuses on the resultant state (i.e., God has caused a state of scattering), and no reference point movement is expected.
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* '''תִּמְכֹּֽר''' ("you sell"): Paired qatal and yiqtol constructions can denote a general truth. The typically habitual value of the yiqtolcan be viewed as providing an overlapping circumstantial description to the qatal (Niccacci 2006, 257–58). Here in v. 13, the act of selling (תִּמְכֹּֽר, v. 13a) and inflating %5Bprices%5D (רִבִּיתָ, v. 13b) do not refer a single, isolated event, but rather a regular occurrence in the psalmist's current experience.
* '''רִבִּיתָ''' ("you have made"): Paired qatal and yiqtol constructions can denote a general truth. The typically habitual value of the yiqtolcan be viewed as providing an overlapping circumstantial description to the qatal (Niccacci 2006, 257–58). Here in v. 13, the act of selling (תִּמְכֹּֽר, v. 13a) and inflating %5Bprices%5D (רִבִּיתָ, v. 13b) do not refer a single, isolated event, but rather a regular occurrence in the psalmist's current experience. As such, the qatal רִבִּיתָ focuses on the resultant state (i.e., the price has not been inflated), and no reference point movement is expected.
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* '''תְּשִׂימֵנוּ''' ("You turn us into"): Without reference point movement, the yiqtol denotes habitual action.
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* '''תְּשִׂימֵנוּ''' ("you turn us into"): Without reference point movement, the yiqtol denotes habitual action.
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*'''כִּסָּֽתְנִי''' ("my shamefacedness has covered me"): In the current context, the verb denotes the resulting state of an anterior action (perfect of result). As such, no reference point movement is expected.
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*'''מְחָרֵף''' ("taunter"): On the hendiadys מְחָרֵף וּמְגַדֵּף, see Lexical Semantics notes.
* '''מְגַדֵּף''' ("reviling"): On the hendiadys מְחָרֵף וּמְגַדֵּף, see Lexical Semantics notes.
* '''אוֹיֵב''' ("enemy"): On the hendiadys אוֹיֵב וּמִתְנַקֵּם, see Lexical Semantics notes.
* '''מִתְנַקֵּֽם''' ("vengeful"): On the hendiadys אוֹיֵב וּמִתְנַקֵּם, see Lexical Semantics notes.
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* '''בָּאַתְנוּ''' ("has come upon us"): As this verb summarizes the preceding content and denotes the resulting state of an anterior action (perfect of result), no reference point movement is expected.
* '''שְׁכַחֲנוּךָ''' ("we have not neglected you"): In the current context, the verb denotes the resulting state of an anterior action (perfect of result). As such, no reference point movement is expected. The concessive sense (i.e., "even though we have not forgotten you") can be introduced by a simple waw conjunction, as it does here (Arnold and Choi 2018, §5.2.12). This concessive sense is implied by the semantic contrast being depicted at this point, i.e., the contrast between disaster that is consistent with covenant curse (see Story Behind notes) and Israel's covenant faithfulness.
* '''שִׁקַּרְנוּ''' ("have we broken faith"): In the current context, the verb denotes the resulting state of an anterior action (perfect of result). As such, no reference point movement is expected.
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* '''נָסוֹג''' ("our heart has not backslid"): In the current context, the verb denotes the resulting state of an anterior action (perfect of result). As such, no reference point movement is expected.
* '''וַתֵּט''' ("our steps have not deviated"): While typically associated with temporal succession, the wayyiqtol in this case could denote logical entailment of the preceding clause (IBHS, §33.2.1a). It is possible that the wayyiqtol is epexegetical, in that it explains the preceding clause (i.e., "our hearts have not turned back, that is, our steps have not strayed..."; Ibid, §33.2.2a). In the current context, the verb denotes the resulting state of an anterior action (perfect of result). As such, no reference point movement is expected. Although the negative particle לֹא only occurs in the first half of this verse, its force is extended to the second, juxtaposed clause (JM §160q).
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* '''דִכִּיתָנוּ''' ("you have crushed us"): In the current context, the verb denotes the resulting state of an anterior action (perfect of result). As such, no reference point movement is expected.
* '''וַתְּכַס''' ("you have covered us"): While typically associated with temporal succession, the wayyiqtol in this case could denote logical entailment of the preceding clause (IBHS, §33.2.1a). It is possible that the wayyiqtol constitutes a summary remark (i.e., "you crushed us... so thus you covered us..."; Ibid, §33.2.1d). In the current context, the verb denotes the resulting state of an anterior action (perfect of result). As such, no reference point movement is expected.
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* '''שָׁכַחְנוּ''' ("we have neglected"): While the particle אִם typically introduces a real (as opposed to unreal, contrary-to-fact) condition, this distinction is not always consistent (GKC, §159m). Here, the protasis of the conditional clause is unreal (i.e., "If we had forgotten %5Bbut we have not%5D..."). As the psalmist is describing a hypothetical past situation with present results, the no reference time movement is expected.
* '''נִּפְרֹשׂ''' ("we had spread"): The conditional particle אִם can extend its force to a second conditional clause, as it does here (GKC, §159.ff). While typically associated with temporal succession, the wayyiqtol in this case could denote logical entailment of the preceding clause (IBHS, §33.2.1a). It is possible that the wayyiqtol is epexegetical, in that it explains the preceding clause (i.e., "had we forgotten... by spreading..."; Ibid, §33.2.2a). As the psalmist is describing a hypothetical past situation with present results, the no reference time movement is expected.
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* The interrogative '''הֲלֺא''' introduces the apodosis (i.e., the main clause of the conditional sentence) to the preceding clause (GKC, §159n).
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* '''הֹרַגְנוּ''' ("we have been killed"): It is possible that the stem of this verb is passive qal, rather than pual (HALOT). In the current context, the verb denotes the resulting state of an anterior action (perfect of result). As such, no reference point movement is expected. The temporal modifier כָל־הַיּוֹם also suggests either iterative/habitual action (i.e., "%5Bpeople%5D are constantly being killed") or continuous action (i.e., "we are in the process of being killed" >> "we are under constant threat of death").
* '''נֶחְשַׁבְנוּ''' ("we are considered"): In the current context, the verb denotes the resulting state of an anterior action (perfect of result). As such, no reference point movement is expected.
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* '''תִישַׁן''' (" you sleep"): Without reference point movement, the yiqtol typically denotes habitual action. The nature of slumber, however, suggests continual action. Furthermore, the yiqtol form can denote continuous action when used in questions. In these cases, they communicate an "actual present," i.e., the action in question is assumed to continue up until the moment of speaking (JM, §113d).
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* '''לָֽמָּה־פָנֶיךָ '''תַסְתִּיר ("Why are you hiding your countenance?"): Without reference point movement, the yiqtol typically denotes habitual action. The nature of hiding, however, suggests continual action. Furthermore, the yiqtol form can denote continuous action when used in questions. In these cases, they communicate an "actual present," i.e., the action in question is assumed to continue up until the moment of speaking (JM, §113d).
* תִּשְׁכַּח''' עָנְיֵנוּ וְֽלַחֲצֵֽנוּ׃''' ("Why are you neglecting our affliction and oppression?"): Without reference point movement, the yiqtol typically denotes habitual action. The nature of neglect, however, suggests continual action. Furthermore, the yiqtol form can denote continuous action when used in questions. In these cases, they communicate an "actual present," i.e., the action in question is assumed to continue up until the moment of speaking (JM, §113d).
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* '''שָׁחָה''' ("has sunk down"): In the current context, the verb denotes the resulting state of an anterior action (perfect of result). As such, no reference point movement is expected.
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'''v. 1a''' – A noun meaning "upward movement" (see, e.g., Ezra 7:9's ה֣וּא יְסֻ֔ד '''הַֽמַּעֲלָ֖ה''' מִבָּבֶ֑ל "the ''journey up'' from Babylon was started,"'"`UNIQ--ref-0000001B-QINU`"'), plural מַּעֲלוֹת is used in the superscriptions of all the "Psalms of Ascent" (Pss 120-134), hence "a song commonly sung by pilgrims on their way to Jerusalem."'"`UNIQ--ref-0000001C-QINU`"' +
'''v. 1b''' – The word הִנֵּה is a particle of deixis, that is, it points to something, whether a concrete entity in the discourse context or a proposition.'"`UNIQ--ref-00000000-QINU`"' The proposition to which to addressee's attention is drawn by the deictic particle can range from totally presupposed—usually in order to ground another proposition—to totally unexpected and surprising. In combination with the following twofold exclamative מָה, which communicate totally presupposed content (see García Macías 2016), הִנֵּה likewise presents presupposed propositional content. Since the poem's content is limited to the exclamatives (v. 1), two similes (vv. 2-3a), and their justification (v. 3b), the grounded speech act (the "So what?" of the psalm) is left implicit (see our speech act analysis).'"`UNIQ--ref-00000001-QINU`"' +
'''v. 1b''' – In contrast to the use of in v. 2,'"`UNIQ--ref-00000000-QINU`"' it refers here to the "state in which events are well-performed, morally and ethically correct, and beneficial to others."'"`UNIQ--ref-00000001-QINU`"' The word (“right”) refers to “conditions and circumstances that have qualities that inspire appreciation.”'"`UNIQ--ref-00000002-QINU`"' This word often appears in parallel to the word (“good”) such as in Ps 147:1; Gen 49:15; and Job 36:11. +
'''v. 1c''' – As "member%5Bs%5D of same family, clan, tribe, or ethnic group"'"`UNIQ--ref-00000006-QINU`"', '''אַחִים''' ("brothers") most likely refers to the twelve brothers of Israel, from whom the twelve tribes descended, so representing all the families of Israel. Hence, "brothers" are not necessarily biological brothers, but rather a way to denote the extended ''family''/''the entire congregation of Israel''. In the context of this psalm, these are the pilgrims who have been traveling to Jerusalem for a holy festival. +