Property: Text
From Psalms: Layer by Layer
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'''v. 9b''' – The particle גַּם is functioning on the clause level, as a scalar particle, in this case an entire proposition. The understanding of גַּם as a conjunction, creating a compound sentence (so Fassberg 2019, §346), though slightly similar functionally in this instance (and despite the LXX's καὶ and Jerome's ''et'' "and"), is not accurate. Further, the concessive sense provided by a number of modern translations is an implicature of the semantics of clause linkage, rather than belonging to the semantics of גַּם, ''per se'' (see, e.g., NIV: "though they had seen what I did"). +
'''v. 10''' – This is a unique instance of the verb קוט in the ''qal'' stem, though its semantic contribution is difficult to differentiate between that of the ''hithpolel'' found in Psalm 119:158; 139:21. (Indeed, in the latter case, it is found in parallel with ''piel'' שׂנא "to hate").'"`UNIQ--ref-00000000-QINU`"' +
'''v. 11''' – The three major interpretations of the אֲשֶׁר beginning this verse are as comparative "just as,"'"`UNIQ--ref-00000000-QINU`"' result "so that" (see, e.g., CEB, CSB, ESV, NASB, NET, NIV, TOB);'"`UNIQ--ref-00000001-QINU`"' or, more naturally, and our preferred reading, simply a relativizer (cf. TgPs's ד). Under this interpretation, the syntax of the relative clause requires the specification "''about/concerning'' whom" (cf. the JPS) or "''unto'' whom" (KJV), resuming "a people" from the previous verse, i.e., drawing attention to a particular feature of the ''people'', the noun that is being modified. +
'''v. 11''' – The use of the noun מְנוּחָה elsewhere in the Psalms (see Pss 23:2; 132:8, 14) indicates not the state of rest (e.g., "my rest," ESV), but rather "resting-place" (JPS; cf. CEB).'"`UNIQ--ref-0000001B-QINU`"'
%5B%5BFile:Psalm 95 - Rest - Menukhah.jpg%7Cclass%3Dimg-fluid%5D%5D +
-20indicates-20not-20the-20state-20of-20rest-20(e.g.,-20%22my-20rest,%22-20ESV),-20but-20rather-20%22resting-2Dplace%22-20(JPS-3B-20cf.-20CEB).%27%22%60UNIQ-2D-2Dref-2D0000001B-2DQINU%60%22%27-0A-255B-255BFile:Psalm-2095-20-2D-20Rest-20-2D-20Menukhah.jpg-257Cclass-253Dimg-2Dfluid-255D-255D){kind=link}
'''v. 1''' – The construct phrase צ֣וּר יִשְׁעֵֽנוּ could be understood as '''entity-synonym''', as the NJPS "our rock and deliverer" (cf. DHH; PDV)'"`UNIQ--ref-0000000F-QINU`"' or, preferably, '''entity-goal''', i.e., ''the rock %5Bwho brings about%5D our salvation'' (cf. the NET, "our Protector who delivers us"; TOB, "le rocher qui nous sauve"; cf. Ḥakham %5B1979, 198%5D, אל המושׁיע אותנו ושׁהוא מקור ישׁועתנו "God, the one who saves us, and that he is the source of our salvation." +
'''v. 2''' – The בְּ prepositional phrases in this verse (בְּתוֹדָ֑ה and בִּ֝זְמִר֗וֹת) should be understood as a comitative (i.e., accompanying) action followed by a manner adverbial (see BHRG §39.6.(3e), (4), respectively), since the verb נָרִ֥יעַֽ already contains vocal projection. This differentiation can be seen in both the NET, "Let us enter his presence ''with'' thanksgiving. Let us shout out to him ''in'' celebration" and JPS, "let us come into His presence ''with'' praise; let us raise a shout for Him ''in'' song!"'"`UNIQ--ref-0000001F-QINU`"' +
'''v. 3''' – Though one possible reading of עַל is that of ''vertical height'' "over" עַל־כָּל־אֱלֹהִֽים, the preposition is better understood as ''superior quality'' (see Mena 2012, 85-87 for discussion). See, e.g., the NET: "a great king who is ''superior'' to all gods." Cf. the מִן of comparison in Exod 18:11 עַתָּ֣ה יָדַ֔עְתִּי כִּֽי־גָד֥וֹל יְהוָ֖ה מִכָּל־הָאֱלֹהִ֑ים "Now I know that the Lord is greater than all other gods" (NIV). +
'''vv. 4-5''' – As discussed in the lexical notes, the conclusions that מֶחְקְרֵי is best understood as ''unexplored depths'' and תוֹעֲפ֖וֹת as ''peaks'' indicate that the ''waw'' in מֶחְקְרֵי־אָ֑רֶץ וְתוֹעֲפ֖וֹת הָרִ֣ים conjoins two nouns phrases as a ''merism''. The same is more clearly the case in הַ֭יָּם ... וְ֝יַבֶּ֗שֶׁת, which we understood as a syntactic relation of Vertical Grammar between the word pair (albeit more commonly יַבָּשָׁה) with a parenthetical intervening (see the discussion in the grammar notes). +
'''v. 7b''' – The construct chain עַ֣ם מַ֭רְעִיתוֹ has a semantic relationship of '''entity-characteristic''' or perhaps even '''entity-location'''. Nevertheless, the salient act of מַ֭רְעִיתוֹ as "%5Bproviding%5D pasture" is probably the intended construal, rather than the location (see, e.g., NABRE, "we are the people he shepherds"; JPS, "we are the people He tends"; and TOB, "nous sommes le peuple qu'il fait paître"), so, overall, '''entity-characteristic''' is to be preferred.'"`UNIQ--ref-00000003-QINU`"' +
'''v. 7b''' – The construct chain צֹ֣אן יָד֑וֹ has a semantic relationship of '''entity-manner'''. See, e.g., NIV "the flock under his care"; EÜ die Herde, ''von seiner Hand geführt'' ("the flock led by his hand"); TOB ''le troupeau qu'il garde'' ("the herd which he guards"). Alternatively, it could be understood as '''possession-possessor''', as the probably intended by the NET "the sheep he owns." +
'''v. 7b''' – The ''waw'' conjoining the two construction chains עַ֣ם מַ֭רְעִיתוֹ וְצֹ֣אן יָד֑וֹ most plausibly communicates appositive elaboration, technically referred to as an explicative ''waw''. It is unclear how the semantic denotation of either phrase in "we are the people of his pasture, and the sheep of his hand" (ESV) warrants a ''waw'' of addition. +
'''v. 7c''' – The preposition בְּ in the verb phrase בְּקֹל֥וֹ תִשְׁמָֽעוּ is consistently employed to contribute the sense of intentionality or volition in "listening to" or "obeying" (cf. Gen 21:12; 22:18; 26.5; 27:8, 13, 43; Exod 4:1; 5:2; 18:19; 19:5; 23:21, 22; Num 14:22; 21:3; Deut 1:45; 4:30, among others).'"`UNIQ--ref-00000000-QINU`"' For the semantics of the conditional, see the notes in verbal semantics and the exegetical issue, %5B%5BThe Syntax of Ps 95:7-8%5D%5D. +
'''v. 8''' – The prepositional phrases כִּמְרִיבָ֑ה כְּי֥וֹם מַ֝סָּ֗ה are exceedingly terse. Despite a number of manuscripts providing בְּ of location in במריבה and ביום (VTH: vol 4, 391), the comparative כְּ apparently took precedence over the locative—the idea of which was in no way absent—to communicate both the locative and temporal positions contained with the comparison,'"`UNIQ--ref-00000013-QINU`"' as shown by the JPS: "as ''at'' Meribah, as ''on'' the day of Massah" (most other modern versions contain the same expansion).'"`UNIQ--ref-00000014-QINU`"' In Modern Hebrew, this combination can be communicated by the combination of both כְּ and בְּ, which is precisely what we read in %5Bhttps://haktuvim.co.il/en/study/Ps.95 ''HaEdut''%5D: כמו במְרִיבָה, כמו ביום שהייתם במַסָה. +
'''v. 10''' – The lack of article on בְּד֗וֹר is consistent across larger Tiberian codices (Leningradensis, Aleppo, Sassoon; see also the attestation of this verse in the Cairo Genizah materials), but only half of the Babylonian witnesses lack the article. The other half are are unambiguously vocalized to contain a definite article (see JTS 631, Or 1477 and Oppenheim 4º 154, Bodleian Neubauer 2484). Though the article is less frequent in Biblical Hebrew poetry than prose (as has been generally observed for some time—see Lambert 1898), peculiarity usually arises in phrases with a proclitic preposition, such as בְּד֗וֹר, with the addition of the definite article, not the absence (see the discussion at Ps 78:52). The present verse has led Delitzsch to conclude that it "is anarthrous in order that the notion may be conceived of more qualitatively than relatively: with a (whole) generation" (1871, 88). Alternatively, Ḥakham (1979, 201) suggests it is indefinite because, due to their excessive rebellion, they became "unknown" to God (אינו מידע). Nevertheless, every ancient version contains either a demonstrative pronoun or relative modifier,'"`UNIQ--ref-0000000F-QINU`"' so it is not so clear that בְּד֗וֹר should be read with the lack of definiteness, since demonstratives functionally overlap with the definite article. If the Tiberian tradition is followed, however, as the vocalized manuscript tradition seems to (just about) favor, interpretations such as Delitzsch's and Ḥakham's seem the most plausible. +
'''v. 10''' – The construct chain תֹּעֵ֣י לֵבָ֣ב has a semantic relation of '''characteristic-specification''', i.e., ''going astray %5Bwith regard to%5D their heart %3D thoughts/affections'','"`UNIQ--ref-00000013-QINU`"' as reflected in the NET, "These people desire to go astray" (cf. the CSB: "They are a people whose hearts go astray").'"`UNIQ--ref-00000014-QINU`"' +
'''v. 11''' – The construct chain מְנוּחָתִֽי could either be understood as '''verbal action-agent''', i.e., ''the rest %5Benjoyed by%5D me'', or '''entity-source''', i.e., ''the rest %5Bprovided by%5D me''. The former finds support in the parallel of Gen 2:2, as found in discussion of this verse in Hebrews 4. Nevertheless, the original discourse context probably referred to the promised land of Canaan, so '''entity-source''' is preferable. The paraphrase provided by the NET is particularly illuminating: "They will never enter into the resting place I had set aside for them." For suggestions of more specific locative readings of מְנוּחָתִֽי, see the lexical notes. +
'''v. 1''' – The asyndesis between the imperative and cohortative לְ֭כוּ נְרַנְּנָ֣ה (cf. בֹּ֭אוּ נִשְׁתַּחֲוֶ֣ה in v. 6), though less common than ''waw'' conjunction,'"`UNIQ--ref-00000000-QINU`"' is nevertheless a construction for this shift from second- to first-person attested across the Bible (cf. Gen 19:32; 31:44; 1 Sam 9:10; 2 Kgs 14:8; Prov. 1:11; 7:18; Eccl 2:1). +
The superscription in v. 1 indicates that this psalm is by the Korahites. +
The constituent למנצח is rendered as εἰς τὸ τέλος in the LXX ("Regarding completion"; NETS). The Pesh. instead has, "An admonition to all human beings %5Blit. ‘sons of man’.%5D that they should not place confidence in their riches."'"`UNIQ--ref-0000001B-QINU`"' Here it is read as "for the music director" per discussion in %5B%5BLamnaṣṣēaḥ%5D%5D. The ל preposition in this phrase can indicate "interest" or "advantage". Thus, based on inner- and extra-biblical evidence, it has been argued that למנצח should be read as "to be recited by the official in charge."'"`UNIQ--ref-0000001C-QINU`"' +
Further, given the subject matter of the psalm (meditation on life and death, and the place of riches in both), some have suggested that על־מות (“on death”) from Ps 48:15 should be part of the superscription of Ps 49:1. Transposed this way and placed after מזמור (“psalm”) in Ps 49:1, v. 1b could read as “a psalm concerning death.” Notably, על־מות in Ps 48:15 is read as "death" in Pesh. (ܡܢ ܡܘܬܐ/"beyond death").'"`UNIQ--ref-00000003-QINU`"' Yet, this reading of על־מות in Ps 48 is not straightforward and is often taken as עלמות/"eternally."'"`UNIQ--ref-00000004-QINU`"' Such transposition, however, has no versional support and is not represented in modern translations. +