Property: Text
From Psalms: Layer by Layer
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P
'''v. 2c''' – For the use of פֶּה (lit. "mouth") as the "collar" of a garment, see the Syr. "on the collar %5Blit. neckpiece, CAL%5D of his coat,"'"`UNIQ--ref-00000000-QINU`"' and Saadia's "on the collars of his shirts."'"`UNIQ--ref-00000001-QINU`"' +
'''v. 2c''' – For discussion of the form מִדּוֹתָֽיו, see the grammar notes. +
'''v. 3a''' – Following the MT's plural, the construct chain הַרְרֵ֪י צִ֫יּ֥וֹן indicates a relationship of '''entity-location''', i.e., ''the hills that are situated in Zion''. On the other hand, if singular (see the discussion in the grammar notes), the relationship would be one of '''entity-name''' (cf. Ps 78:68). +
* Despite Symmachus's participle ἀπαγγέλλοντες ("declaring"), the LXX is correct to read the infinitive '''לְהַגִּיד''' as purpose τοῦ ἀναγγεῖλαι ("in order to declare").
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* We prefer to read the infinitive לְהַגִּיד as an impersonal: '''in order that people declare'''.'"`UNIQ--ref-00000000-QINU`"'
* '''וְֽלֹא־עַוְלָ֥תָה בּֽוֹ''' ("and there is no injustice in him"): Although the aspect has been indicated as stative, the clause is technically non-predicational as an existential (see TgPs לית and the Syr. ܠܝܬ). For another existential with לֹֹא (in place of the expected אֵין), see Job 29:12 (וְֽלֹא־עֹזֵ֥ר לֽוֹ).
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'''v. 1a''' – The definite article on הַֽמַּעֲל֗וֹת indicates the specific song of the specific ascents of the pilgrims to Jerusalem, as consistent superscriptions of the entire collection of Pss 120-134.'"`UNIQ--ref-00000003-QINU`"' This may refer to the collection of songs performed by those returning from exile, which later became regular processional liturgy (as suggested by %5Bhttps://www.sefaria.org/Radak_on_Psalms.120.1.1?lang%3Dbi Radak%5D). Nevertheless, since the construct dependent is definite, the entire construct chain must be read as definite, thus ''The Song of the Ascents''. GKC'"`UNIQ--ref-00000004-QINU`"' suggest this may originally have been the title of the entire collection, only subsequently added to the beginning of each psalm individually. Thus we could supply the idea of ''%5BOne of%5D the song%5Bs%5D of the Ascents'', or, preferably, ''%5BBelonging to%5D the Song of the Ascents''. +
'''v. 1a''' – The definite article on הַֽמַּעֲל֗וֹת indicates the specific song of the specific ascents of the pilgrims to Jerusalem, as consistent with the superscriptions of the entire collection of Pss 120-134.'"`UNIQ--ref-00000000-QINU`"' This may refer to the collection of songs performed by those returning from exile, which later became regular processional liturgy (as suggested by %5Bhttps://www.sefaria.org/Radak_on_Psalms.120.1.1?lang%3Dbi Radak%5D). Nevertheless, since the construct dependent is definite, the entire construct chain must be read as definite, thus ''The Song of the Ascents''. GKC'"`UNIQ--ref-00000001-QINU`"' suggest this may originally have been the title of the entire collection, only subsequently added to the beginning of each psalm individually. Thus we could supply the idea of ''%5BOne of%5D the song%5Bs%5D of the Ascents'', or, preferably, ''%5BBelonging to%5D the Song of the Ascents''.'"`UNIQ--ref-00000002-QINU`"' +
'''v. 1a''' – As is typical in the superscriptions of the Psalms, the ל preceding a proper noun indicates authorship (see, e.g., the arguments in https://psalms.scriptura.org/w/Ledavid). '"`UNIQ--ref-00000000-QINU`"' +
'''v. 1b''' – For the pair טוֹב and נָעִים, see also Ps 135:3; 147:1 and Job 36:11. The first two of these refer explicitly to God and his "name,"'"`UNIQ--ref-00000000-QINU`"' while Job describes the fortune of those who serve YHWH.'"`UNIQ--ref-00000001-QINU`"' See also the verbal form of the root נעם in Gen 49:15 and Prov 24:25. +
'''v. 2a''' – The definite article on כַּשֶּׁ֤מֶן הַטּ֨וֹב׀ is further specified by the modifier עַל־הָרֹ֗אשׁ, i.e., that of anointing.'"`UNIQ--ref-00000000-QINU`"' +
'''v. 2a''' – The definite article found on הָרֹ֗אשׁ and הַזָּקָ֥ן, while later specified by the appositive זְקַֽן־אַהֲרֹ֑ן "the beard of Aaron," could also be interpreted as kind reference (i.e., "generic,"),'"`UNIQ--ref-00000000-QINU`"' as indicated by the Spanish ''la cabeza'' and ''la barba'' (RVR95) and French ''la tête'' and ''la barbe''.'"`UNIQ--ref-00000001-QINU`"' +
'''v. 3b-c''' – The article on הַבְּרָכָ֑ה anticipates the specific nature as spelled out by the following apposition, in which "The second member specifies the substance of the first member."'"`UNIQ--ref-00000000-QINU`"' Alternatively, the blessing is already obvious from the agricultural contextual domain activated by טַל "dew," life-giving liquid.'"`UNIQ--ref-00000001-QINU`"' +
'''v. 3b''' – The verb צוה can carry the sense of "send," when followed by the object of people, but also objects such as “blessing" (see also Lev 25:21; Deut 28:8; HALOT, 1011). +
'''v. 1c''' – For further discussion of the meaning of גַּם in the phrase שֶׁ֖בֶת אַחִ֣ים גַּם־יָֽחַד, see the following exegetical issue: https://psalms.scriptura.org/w/The_Meaning_of_שֶ%D7%81בֶת_אַח%D6%B4ים_גַ%D6%BCם_יָחַד_in_Ps_133:1. +
'''v. 1c''' – For further discussion of the meaning of גַּם in the phrase שֶׁ֖בֶת אַחִ֣ים גַּם־יָֽחַד, see the following exegetical issue: %5B%5BThe Meaning of שֶׁבֶת אַחִים גַּם יָחַד in Ps 133:1%5D%5D. +
'''v. 2a''' – For the MT's כַּשֶּׁ֤מֶן הַטּ֨וֹב׀, the LXX simply reads ὡς μύρον "like perfume" (NETS).'"`UNIQ--ref-00000004-QINU`"' In any case, the good oil undoubtedly refers to the aromatic mix of the holy, anointing oil (שֶׁמֶן מִשְׁחַת קֹדֶשׁ) that was prepared to anoint the Aaronic priests (see Exod 30:22-33), as the the beard of Aaron later in the verse makes clear. +
* Instead of הִפְלָה ("set apart" or "to treat excellently, treat specially" %5BHALOT%5D; cf. Rashi: %3D הבדיל; Radak %3D הפריש והבדיל), a significant number of medieval manuscripts read הִפְלָא (cf. Kennicott 1776, 309, who lists more than 30 manuscripts), which means "to do something wonderful" or "to show marvellous concern" (HALOT). This reading (or, at least, this interpretation of the text) is also reflected in the Septuagint (ἐθαυμάστωσεν) and Jerome's Hebrew-based translation (''mirabilem reddidit''). (We cannot conclude that the Septuagint translator read הפלא, however, since elsewhere he analyzes פלה and פלא as orthographic variants of the same word, cf. Pss 17:7; 139:14; so Pietersma 2021, 7). The Targum agrees with the MT (פריש). Interestingly, the Peshitta reflects both readings: "the Lord has ''set apart'' (ܦܪܫ) the chosen one ''in a wonderful way'' (ܒܬܕܡܘܪܬܐ)" (Taylor 2020, 11). The MT reading הִפְלָה, interpreted as "set apart" or "treat specially" (HALOT), is almost certainly the earlier reading. הִפְלָה is a rare word, occurring elsewhere only in Exod 8:18; 9:4; 11:7. Scribes would have been more likely to replace הִפְלָה with the more common word הִפְלָא than the other way around.
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* According to the vocalization of the Masoretic Text (so also Aquila, Symmachus, Quinta, Jerome, Targum), the verbs in v. 2a and v. 2c are imperatives (עֲנֵנִי…חָנֵּנִי וּשְׁמַע), and the verb in v. 2b is a ''qatal'' verb (הִרְחַבְתָּ), which is best understood as past tense indicative: "you gave me room" (NRSV) or "you freed me" (NJPS) (see verbal semantics). The movement from imperative (v. 2a) to past-tense indicative (v. 2b) back to imperative (v. 2c) is somewhat jarring (though see e.g., Ps 3:8). It would be less jarring if we interpret v. 2b as an asyndetic relative clause (so Perowne 1870, 123-124; Duhm 1899, 13; see v. 2 alternative diagram): "Answer me when I call, God of my righteousness, %5Bwho%5D relieved my distress." Asyndetic relative clauses, however, exhibit verb-initial order and third-person agreement (see, e.g., Isa 44:1), making this interpretation unlikely (see Miller-Naudé & Naudé 2024, 153-169). The Septuagint partially avoids the difficulty by vocalizing the first verb (ענני) as a past-tense indicative verb (εἰσήκουσέν μου %3D עָנָנִי %3D "he responded to me;" cf. עָנָנִי in 1 Sam 28:15; cf. Peshitta: "you answered me" %5Bܥܢܝܬܢܝ%5D). Indeed, it would be possible to vocalize all of the imperatives in v. 2 as ''qatal'' indicative forms (see v. 2 preferred diagram; cf. %5Bhttps://archive.org/details/abhandlungenderk3334knig/page/n423 de Lagarde 1886, 30%5D; Gunkel 1926, 15-16; %5Bhttps://archive.org/details/diepsalmen0001weis/page/80 Weiser 1959, 30%5D; cf. חַנַּנִי in Gen 33:11; on the ''waw'' + ''qatal'' form וְשָׁמַע, see e.g., Ps 34:5—דָּרַשְׁתִּי אֶת־יְהוָ֣ה וְעָנָנִי). The psalm as a whole makes the most sense if the verbs in v. 2a and v. 2b are vocalized as indicatives (see Story Behind). Otherwise, the imperatives "answer me... be merciful to me and hear my prayer" create the expectation for some request for help, but no clear request follows (cf. Goldingay 2006, 170-171, who is forced to interpret the ''qatal'' in v. 2b as a precative, because he cannot identify any other request in the psalm). Thus, all of the verbs in v. 2 are indicatives. The shift from 3rd person (v. 2a) to 2nd person (v. 2b) is common in Hebrew poetry (see e.g., Ps 89:2).
* See %5B%5BThe Text of Ps 4:3%5D%5D.
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* The prepositional phrase "alone" (לְבָדָד) could modify either the subject ("you ''alone'', YHWH") or the verb ("make me dwell ''alone''). Most modern translations understand it to modify the subject: "for you ''alone'', LORD, make me dwell in safety" (NIV, cf. NLT, ESV, NRSV, CSB, CEB, GNT, NJPS, LUT, ELB, ZÜR; so LXX; Radak; some medieval Hebrew manuscripts read לְבַדֶּךָ, which would unambiguously modify the subject %5Bsee Kennicott 1776, 309%5D). The prosodic structure according to the Masoretic accents also supports this view (כִּֽי־אַתָּ֣ה יְהוָ֣ה לְבָדָ֑ד). Some modern translations, however, understand it to modify the verb: "for you, Lord, make me ''safe'' %5Blit.: alone%5D and secure" (NET, cf. NGÜ, GNB; so Peshitta; Rashi; Baethgen 1904, 11; Fokkelman 2000, 61-62; Waltke 2010, 241). In defense of this second option, Waltke notes, "Elsewhere, apart from Deut 32:12, %5Bבָדָד%5D is always used in connection with verbs of 'dwelling' (שׁכן or ישׁב) in the sense of living alone, apart, often with the sense of security (cf. Deut 32:28; Jer 49:31; Num 23:9; Mic 7:14" (Waltke 2010, 241). The parallel passage in Deut 33:28 is especially striking, not least because Psalm 4 appears to allude to this poem in Deut 33: "So Israel will live in safety (בֶּטַח); Jacob will dwell secure (בָּדָד) in a land of grain and new wine (דָּגָן וְתִירֹושׁ), where the heavens drop dew" (Deut 33:28, NIV). Waltke also notes that, if the psalmist wanted to say "you alone, YHWH," then he could have used לְבַדֶּךָ instead of לְבָדָד (cf. Pss 83:19; 86:10) (so Waltke 2010, 241; Fokkelman 2000, 61-62). But the interpretation "you alone, YHWH" makes the most sense in the context of the psalm, which emphasizes YHWH's superiority over idols (see esp. v. 3). Perhaps the psalmist used לְבָדָד (instead of לְבַדּוֹ) to maintain the allusion to Deut 33, even though he creatively uses the phrase in a different sense. There is a clear parallal for this usage in Deut 32:12—"the LORD alone (בָּדָד) guided him, no foreign god was with him" (ESV).