Exegetical Issue—Will

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Introduction

The Masoretic text of Psalm 19:4 reads as follows:[1]

v. 4a

אֵֽין־אֹ֭מֶר וְאֵ֣ין דְּבָרִ֑ים

v. 4b

בְּ֝לִ֗י נִשְׁמָ֥ע קוֹלָֽם׃

There is disagreement among translations with respect to the grammar of v. 4b. On the one hand, the ancient versions tend to render v. 4b as a relative clause, subordinated to the preceding clause. For example, the LXX renders the verse as follows:

οὐκ εἰσὶν λαλιαὶ οὐδὲ λόγοι,
ὧν οὐχὶ ἀκούονται αἱ φωναὶ αὐτῶν·
"There are no conversations, nor are there words,
the articulations of which are not heard." (NETS)

On the other hand, most modern translations treat v. 4b as an independent clause:

They have no speech, they use no words;
no sound is heard from them. (NIV 2011)

These two renderings result in diametrically opposed interpretations of the verse. Treating v. 4b as a relative clause implies that the words of v. 4a are universally audible (i.e., a double negative, "there are none unheard"). Meanwhile, translating v. 4b as an independent clause results in a statement that parallels v. 4a, implying that the communication is universally inaudible.

Argument Maps

Reading v. 4b as an independent clause

Most modern translations render בְּ֝לִ֗י נִשְׁמָ֥ע קוֹלָֽם׃ as an independent clause. This would result in a parallel statement to v. 4a. The argument for this rendering is presented below. 


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[Indpendent Clause]
    + <Lack of relative marker>: Relative clauses are usually introduced with a relative complementizer (אֲשֶׁר, שֶׁ, זֶה, זֹה, זוּ, הַ; BHRG, §36.3 :G:). In the absense of such a marker here, the most natural reading of the text would be as an independent clause. #dispreferred
        <_ <Asyndetic relative clauses>: Relative clauses can appear without a relative marker (asyndetic).
            + <Poetic text>: Asyndetic relative clauses are common in poetry (IBHS, §19.6a :G:).
            + <Word order>: Asyndetic relative clauses typically place the verb at the beginning of the clause (e.g., נִשְׁמָע in v. 4b; JM, §158db :G:).
            + <Indeterminate substantive>: Asyndetic relative clauses are often found after indeterminate substantives (e.g., דְּבָרִים in v. 4a; GKC, §155d :G:).

[Indpendent Clause]: בְּלִי נִשְׁמָע קוֹלָם functions as an independent clause, "their voice is not heard." #dispreferred
    - <Context>: The following verse suggests that the utterances of the heavens/expanse are unlimited, and_have_ gone into all the world (Futato 2009, 89–90 :C:).
        + [Ps 19:5a]: בְּכָל־הָאָרֶץ יָצָא קַוָּם וּבִקְצֵה תֵבֵל מִלֵּיהֶם "Their chord goes forth throughout all the earth, and their words go forth into the end of the world."
        <_ <Limitation of Figurative Language>: The personification of creation should not be pushed to imply literally audible speech (deClaisse-Walford, et al 2014, 207 :C:).#dispreferred

[Indpendent Clause]
    + <Wordless speech vs. Torah>: The fact that creation's utterances are universal, yet inaudible, captures the paradox of wordless speech (Kidner 1973, 115 :C:; deClaisse-Walford, et al 2014, 206 :C:). This dynamic sets up a contrast with God's*torah* (vv. 8ff), which is required to rightly perceive creation's speech (see Craigie 2004, 181 :C:).#dispreferred
        _> <Context>
        <_ <Disjunctive clause?>: If a contrast between universality and inaudibility were meant, we would expect v. 5 to be introduced with a disjunctive clause (viz., the_waw adversativum_; Delitzsch 1866, 5:174 :C:).


Argument Mapn0Indpendent Clauseבְּלִי נִשְׁמָע קוֹלָם functions as an independent clause, "their voice is not heard." n1Ps 19:5aבְּכָל־הָאָרֶץ יָצָא קַוָּם וּבִקְצֵה תֵבֵל מִלֵּיהֶם "Their chord goes forth throughout all the earth, and their words go forth into the end of the world."n7ContextThe following verse suggests that the utterances of the heavens/expanse are unlimited, andhave  gone into all the world (Futato 2009, 89–90 🄲).n1->n7n2Lack of relative markerRelative clauses are usually introduced with a relative complementizer (אֲשֶׁר, שֶׁ, זֶה, זֹה, זוּ, הַ; BHRG, §36.3 🄶). In the absense of such a marker here, the most natural reading of the text would be as an independent clause. n2->n0n3Asyndetic relative clausesRelative clauses can appear without a relative marker (asyndetic).n3->n2n4Poetic textAsyndetic relative clauses are common in poetry (IBHS, §19.6a 🄶).n4->n3n5Word orderAsyndetic relative clauses typically place the verb at the beginning of the clause (e.g., נִשְׁמָע in v. 4b; JM, §158db 🄶).n5->n3n6Indeterminate substantiveAsyndetic relative clauses are often found after indeterminate substantives (e.g., דְּבָרִים in v. 4a; GKC, §155d 🄶).n6->n3n7->n0n8Limitation of Figurative LanguageThe personification of creation should not be pushed to imply literally audible speech (deClaisse-Walford, et al 2014, 207 🄲).n8->n7n9Wordless speech vs. TorahThe fact that creation's utterances are universal, yet inaudible, captures the paradox of wordless speech (Kidner 1973, 115 🄲; deClaisse-Walford, et al 2014, 206 🄲). This dynamic sets up a contrast with God'storah  (vv. 8ff), which is required to rightly perceive creation's speech (see Craigie 2004, 181 🄲).n9->n0n9->n7n10Disjunctive clause?If a contrast between universality and inaudibility were meant, we would expect v. 5 to be introduced with a disjunctive clause (viz., thewaw adversativum ; Delitzsch 1866, 5:174 🄲).n10->n9


Reading v. 4b as a relative clause (preferred)

Ancient versions, along with some modern translations (ESV, NKJV, NIV 1984, and JPS 1985), treat בְּ֝לִ֗י נִשְׁמָ֥ע קוֹלָֽם׃ as a relative clause, in spite of the absence of a relative marker. The argument for an unmarked (or asyndetic) relative clause is presented below. 


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[Relative Clause]: בְּלִי נִשְׁמָע קוֹלָם functions as a relative clause, "whose voice is not heard."
    + <Context>: The following verse suggests that the utterances of the heavens/expanse are unlimited, and_have_ gone into all the world (Futato 2009, 89–90 :C:).
        + [Ps 19:5a]: בְּכָל־הָאָרֶץ יָצָא קַוָּם וּבִקְצֵה תֵבֵל מִלֵּיהֶם "Their chord goes forth throughout all the earth, and their words go forth into the end of the world."
        <_ <Limitation of Figurative Language>: The personification of creation should not be pushed to imply literally audible speech (deClaisse-Walford, et al 2014, 207 :C:). #dispreferred
        <_ <Wordless speech vs. Torah>: The paradox of wordless speech sets up a contrast with God's*torah* (vv. 8ff), which is needed to rightly perceive creation's speech (Craigie 2004, 181 :C:). #dispreferred
            <_ <Disjunctive clause?>: If the psalmist had intended to contrast the universality and inaudibility of creation's utterances, we would expect v. 5 to be introduced with a disjunctive clause (viz., the_waw adversativum_; Delitzsch 1866, 5:174 :C:).


[Relative Clause]
    + <The particle בְּלִי>: When used elsewhere with passive participles, בְּלִי subordinates the clause to the preceding material (Futato 2009, 90 :C:).
        + [בְּלִי with passive participles]: 2 Sam 1:21; Hos 7:8. Note that reading the passive participle מָשׁוּחַ in 2 Sam 1:21 is not represented in the MT, but follows several Hebrew manuscripts.
        <_ <Small sample size>: There are only two (possibly three) examples of בְּלִי with the passive participle in BH. When it appears with the active participle (8x), בְּלִי is joined to the preposition מִן (i.e., מִבְּלִי), which can either communicate emphatic negation or cause (GKC, §152y :G:). #dispreferred
            <_ <בְּלִי with participles in general>: Even when they do not signal relative clauses, בְּלִי with participles elsewhere introduce subordinate clauses or adverbial phrases, rather than independent clauses.
            + [בְּלִי with active participles]: Jer 2:15; 9:10; Ezek 14:15; 34:5; Zeph 3:6; Job 4:20; Lam 1:4. #dispreferred

[Relative Clause]
    - <Lack of relative marker>: Relative clauses are usually introduced with a relative complementizer (אֲשֶׁר, שֶׁ, זֶה, זֹה, זוּ, הַ; BHRG, §36.3 :G:). In the absense of such a marker here, the most natural reading of the text would be as an independent clause. #dispreferred
        <_ <Asyndetic relative clauses>: Relative clauses can appear without a relative marker (asyndetic).
            + <Poetic text>: Asyndetic relative clauses are common in poetry (IBHS, §19.6a :G:).
            + <Word order>: Asyndetic relative clauses typically place the verb at the beginning of the clause (JM, §158db :G:). Accounting for the negative particle בְּלִי, the participle נִשְׁמָע is fronted in v. 4b.
            + <Indeterminate substantive>: Asyndetic relative clauses are often found after indeterminate substantives (GKC, §155d :G:). In v. 4a, דְּבָרִים is indeterminate, and would be the most likely antecedent if v. 4b were relative.

[Relative Clause]
    + <Retrospective pronoun>: While the relative marker can be omitted, the retrospective pronoun cannot be omitted when it is functioning as a genitive (JM, §158h :G:). The genitival 3mp suffix of קוֹלָם could be functioning as such a retrospective pronoun (Goldingay 2006, 288n12).
        + <Greek versions>: Unlike BH אֲשֶׁר, the Greek relative pronoun is declinable. The use of the genitive relative pronoun ὧν in LXX and Symmachus suggests that they understood the 3mp suffix of קוֹלָם to be a genitival retrospective pronoun. Also note LXX uses both the relative ὧν and retrospective αὐτῶν.
            + [LXX]: ὧν οὐχὶ ἀκούονται αἱ φωναὶ αὐτῶν·
            + [Symmachus]: ὧν οὐκ ἀκούονται αἱ φωναί

[Relative Clause]
    + <Ancient versions>: Ancient versions demonstrate an understanding of v. 4b as a relative clause.
        + See LXX, Aquila, Symmachus, Targum, Peshitta, and Jerome below [(Translations > Ancient)](https://psalms.scriptura.org/w/Exegetical_Issue%E2%80%94Will#Ancient)


Argument Mapn0Relative Clauseבְּלִי נִשְׁמָע קוֹלָם functions as a relative clause, "whose voice is not heard."n1Ps 19:5aבְּכָל־הָאָרֶץ יָצָא קַוָּם וּבִקְצֵה תֵבֵל מִלֵּיהֶם "Their chord goes forth throughout all the earth, and their words go forth into the end of the world."n7ContextThe following verse suggests that the utterances of the heavens/expanse are unlimited, andhave  gone into all the world (Futato 2009, 89–90 🄲).n1->n7n2בְּלִי with passive participles2 Sam 1:21; Hos 7:8. Note that reading the passive participle מָשׁוּחַ in 2 Sam 1:21 is not represented in the MT, but follows several Hebrew manuscripts.n11The particle בְּלִיWhen used elsewhere with passive participles, בְּלִי subordinates the clause to the preceding material (Futato 2009, 90 🄲).n2->n11n3בְּלִי with active participlesJer 2:15; 9:10; Ezek 14:15; 34:5; Zeph 3:6; Job 4:20; Lam 1:4. n12Small sample sizeThere are only two (possibly three) examples of בְּלִי with the passive participle in BH. When it appears with the active participle (8x), בְּלִי is joined to the preposition מִן (i.e., מִבְּלִי), which can either communicate emphatic negation or cause (GKC, §152y 🄶). n3->n12n4LXXὧν οὐχὶ ἀκούονται αἱ φωναὶ αὐτῶν·n20Greek versionsUnlike BH אֲשֶׁר, the Greek relative pronoun is declinable. The use of the genitive relative pronoun ὧν in LXX and Symmachus suggests that they understood the 3mp suffix of קוֹלָם to be a genitival retrospective pronoun. Also note LXX uses both the relative ὧν and retrospective αὐτῶν.n4->n20n5Symmachusὧν οὐκ ἀκούονται αἱ φωναίn5->n20n6See LXX, Aquila, Symmachus, Targum, Peshitta, and Jerome below (Translations > Ancient)n21Ancient versionsAncient versions demonstrate an understanding of v. 4b as a relative clause.n6->n21n7->n0n8Limitation of Figurative LanguageThe personification of creation should not be pushed to imply literally audible speech (deClaisse-Walford, et al 2014, 207 🄲). n8->n7n9Wordless speech vs. TorahThe paradox of wordless speech sets up a contrast with God'storah  (vv. 8ff), which is needed to rightly perceive creation's speech (Craigie 2004, 181 🄲). n9->n7n10Disjunctive clause?If the psalmist had intended to contrast the universality and inaudibility of creation's utterances, we would expect v. 5 to be introduced with a disjunctive clause (viz., thewaw adversativum ; Delitzsch 1866, 5:174 🄲).n10->n9n11->n0n12->n11n13בְּלִי with participles in generalEven when they do not signal relative clauses, בְּלִי with participles elsewhere introduce subordinate clauses or adverbial phrases, rather than independent clauses.n13->n12n14Lack of relative markerRelative clauses are usually introduced with a relative complementizer (אֲשֶׁר, שֶׁ, זֶה, זֹה, זוּ, הַ; BHRG, §36.3 🄶). In the absense of such a marker here, the most natural reading of the text would be as an independent clause. n14->n0n15Asyndetic relative clausesRelative clauses can appear without a relative marker (asyndetic).n15->n14n16Poetic textAsyndetic relative clauses are common in poetry (IBHS, §19.6a 🄶).n16->n15n17Word orderAsyndetic relative clauses typically place the verb at the beginning of the clause (JM, §158db 🄶). Accounting for the negative particle בְּלִי, the participle נִשְׁמָע is fronted in v. 4b.n17->n15n18Indeterminate substantiveAsyndetic relative clauses are often found after indeterminate substantives (GKC, §155d 🄶). In v. 4a, דְּבָרִים is indeterminate, and would be the most likely antecedent if v. 4b were relative.n18->n15n19Retrospective pronounWhile the relative marker can be omitted, the retrospective pronoun cannot be omitted when it is functioning as a genitive (JM, §158h 🄶). The genitival 3mp suffix of קוֹלָם could be functioning as such a retrospective pronoun (Goldingay 2006, 288n12).n19->n0n20->n19n21->n0


Conclusion

The grammar of Psalm 19:4b should be understood as a relative clause subordinated to v. 4a, thus communicating a double negative (i.e., "no words are unheard"). This better fits the immediate context of v. 5, where creation's communication is presented as global in its scope. This interpretation is also viable grammatically, as the syntax and poetic context of v. 4b are consistent with other asyndetic relative clauses. Furthermore, this understanding of the grammar is supported by ancient versions; the LXX in particular appears to render the 3mp suffix of קוֹלָם as the retrospective pronoun of a relative-clause construction.

Thus, 19:4 appears to reinforce a theme of universal, general revelation present in the first half of Psalm 19. This revelation is temporally continuous (19:3), global in extent (19:5), and universally perceived (19:7).

Research

Translations

Ancient

  • LXX: ὧν οὐχὶ ἀκούονται αἱ φωναὶ αὐτῶν [2]
    • "the articulations of which are not heard" (NETS)
  • Aquila: οὗ μὴ ἀκουσθῇ φωνὴ αὐτοῦ
  • Symmachus: ὧν οὐκ ἀκούονται αἱ φωναί
  • Targum: דלא משתמע קלהון
    • "and[3] their voice is not heard" (Stec 2004)
  • Peshitta: ܕܠܐ ܢܫܬܡܥ ܒܩܠܗܘܢ
    • "for their voice is not heard" (Taylor)
    • "where their voice is not heard" (Lamsa)
  • Jerome (iuxta Hebr.): quibus non audiatur vox eorum

Modern

v. 4b as independent clause

  • "no sound is heard from them" (NIV)
  • "their voice is never heard" (NLT)[4]
  • "there is never the sound of a voice" (CEV)
  • "nor is its voice literally heard" (NET)
  • "no sound is heard" (GNT)
  • "and this without speech or language or sound of any voice" (NEB, REB)
  • "their voice is not heard" (NRSV)
  • "not a sound to be heard" (NJB)
  • "unhörbar ist ihre Stimm" (LUT)
  • "ohne einen vernehmlichen Laut" (HFA)
  • "und keine Stimme ist zu hören" (NGÜ)
  • "mit unhörbarer Stimme" (ELB)
  • "ungehört bleibt ihre Stimme" (EÜ)
  • "kein Laut ist zu hören" (GNB)
  • "mit unhörbarer Stimme" (ZÜR)
  • "leur voix ne s'entend pas" (TOB)[5]
  • "on n'entend pas leur voix" (NBS)
  • "Leur voix n'est pas entendue" (NVSR)
  • "ni des voix qu’on peut entendre" (BDS)
  • "aucun son ne se fait entendre" (PDV)
  • "l'oreille n'entend aucun son" (NFC)
  • "on n’entend pas leur son" (S21)
  • "ni es oída su voz" (RVR95)
  • "sin una voz perceptible" (NVI)
  • "ni se oye voz alguna" (DHH)
  • "La voz de Ellos no es para ser oída" (BTX4)

v. 4b as relative clause

  • "whose voice is not heard" (ESV)
  • "where their voice is not heard" (NIV 1984)[6]
  • "Where their voice is not heard" (NKJV)
  • "whose sound goes unheard" (JPS 1985)[7]



Legends

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Participant Combinations

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Psalm 045 - Participant combinations.jpg

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Diagram

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Psalm 045 - Participant Diagram.jpg

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Chart

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Psalm 045 - Participant Table.jpg

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Secondary Literature

Craigie, Peter. 2004. Psalms 1–50. 2nd ed. WBC 19. Nashville: Nelson.
deClaissé-Walford, Nancy, Rolf A. Jacobson, and Beth LaNeel Tanner. 2014. The Book of Psalms. NICOT. Grand Rapids: Eerdmans.
Delitzsh, Franz. Psalms. 2006. Commentary on the Old Testament 5. Translated by Francis Bolton. Peabody, MA: Hendrickson.
Futato, Mark D., and George M. Schwab. 2009. The Book of Psalms, The Book of Proverbs. Cornerstone Biblical Commentary 7. Carol Stream, IL: Tyndale House.
Goldingay, John. 2006. Psalms. Vol. 1. Baker Commentary on the Old Testament Wisdom and Psalms. Grand Rapids: Baker Academic.
Kidner, Derek. 1973. Psalms 1–72. TOTC 15. Downers Grove, IL: InterVarsity Press.
Kraus, Hans-Joachim. 1960. Psalmen. Vol. 1. Neukirchen: Neukirchener Verlag der Buchhandlung des Erzeihungsvereins.
Weiser, Artur. 1962. The Psalms. OTL. Translated by Herbert Hartwell. Philadelphia: Westminster Press.

References

  1. ↑ Hebrew text from OSHB, based on the Leningrad Codex. The division between vv. 4a and 4b is based on the Masoretic accenting (disjunctive athnach on דְּבָרִים).
  2. ↑ Rahlfs 1931.
  3. ↑ Apparatus Note: "w; B [printed editions] d, 'whose, because, so that.'"
  4. ↑ Translation note: "Or There is no speech or language where their voice is not heard."
  5. ↑ Translation note: " Gr. : il n'y a pas de mots dont le son ne s entende pas."
  6. ↑ Translation Note: "Or They have no speech, there are no words; / no sound is heard from them."
  7. ↑ Translation note: "With Septuagint, Symmachus, and Vulgate; or 'their sound is not heard.'"
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