Psalm 21 Semantics
From Psalms: Layer by Layer
About the Semantics Layer
Semantics is the study of how language is used to represent meaning. The goal of semantic analysis for interpreting and translating the Bible is to understand the meaning of words and how they relate to each other in context. We want to understand what is implicit about word meaning – and thus assumed by the original audience – and make it explicit – and thus clear for us who are removed by time, language, and culture. The semantics layer is composed of three major branches: lexical semantics, phrase-level semantics and verbal semantics. (Click 'Expand' to the right for more information.)
About Lexical Semantics
One major branch of semantic study is lexical semantics, which refers to the study of word meanings. It examines semantic range (=possible meanings of a word), the relationship between words (e.g. synonymy, hyponymy), as well as the relationship between words and larger concepts (conceptual domains). One component of our approach involves not only the study of the Hebrew word meaning, but also of our own assumptions about word meaning in modern languages. Because the researcher necessarily starts with their own cultural assumptions (in our case, those of Western-trained scholars), this part of the analysis should be done afresh for every culture.
For a detailed description of our method, see the Lexical Semantics Creator Guidelines.
About Phrase-level Semantics
The Phrase-level Semantics layer analyses the meaning of syntactic units which are larger than the level of the word and smaller than the level of the clause. Specifically, this layer analyses the meaning of prepositional phrases (e.g., לְאִישׁ), construct phrases (e.g., אִישׁ אֱלֹהִים), phrases formed by a coordinating waw conjunction (e.g., אִישׁ וְאִשָּׁה) and noun phrases which consist of a noun plus a determiner (e.g., הָאִישׁ) or a quantifier (e.g., כֹּל אִישׁ).
For a detailed description of our method, see the Phrase-level Semantics Creator Guidelines.
About Verbal Semantics
This sub-layer focuses on the relationship between verbs, time and modality. These are important categories for interpretation and translation, and how one analyses a verb can have a significant effect on how it is rendered. This sub-layer has been through several iterations, as it strives to accomplish two things: (1) Transparency for the native Hebrew structures, and (2) Transparency for the interpretation necessary to translate the verbal semantics into other languages.
For a detailed description of our method, see the Verbal Semantics Creator Guidelines.
Semantics Visuals for Psalm 21
Lexical and Phrase-level Semantics Diagram
For legend, click "Expand" to the right
| Prepositional phrase | Construct chain | Construct chain within a prepositional phrase | Phrase-level waw | Article and כֹּל | |
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| Definition | - A prepositional phrase consists of a preposition plus its object. The phrase usually modifies the clause or another constituent in the clause. | - A construct chain, also called a 'genitive phrase', is a grammatical encoding of the relationship 'A of B,' in which A is a phonologically modified noun (in the construct state), and B is a phonologically unmodified noun (the absolute state). | - Some construct chains occur within prepositional phrases |
- A waw conjunction can join units of all sizes. Phrase level waw join units at the word or phrase level (i.e., below the level of the clause). |
- Definite articles tell you something about the identifiability or inclusiveness about the word it is attached to - כֹּל is a quantifier that tells you about the scope of a word it is attached to |
- See our growing collection of Venn Diagrams, not only for Psalm 21, but for all of the psalms.
- See SDBH on Psalm 21.
v. 1
- See our discussion of לַמְנַצֵחַ and the Translation Challenges.[1]
- The meaning of a psalm of David (לְדָוִד) in the superscription impacts whether David (who is not mentioned explicitly elsewhere in the psalm) should be attributed as the author. For further discussion of this issue see לְדָוִד.
v. 2
- יָשַׁע is understood more in the sense of providing help through difficulty rather than removal from a situation. [2] Israelite victory in battle is attributed to YHWH (Deut 20:2-4; 2 Sam 23:9–12) and YHWH is understood to be the saving refuge of his anointed (Ps 28:8).
- There is a Ketiv/Qere issue in v. 2b with the Ketiv form יָגֵיל diagrammed as the preferred reading and the Qere יָגֶל as an emendation. The Qere reading could be based on an alternative root גלל and mean something like "to roll away". However, it seems best to understand the Qere form as an alternative form of יגיל, which, following the exclamation מה, has been naturally shortened with a decrease in tone into יָגֶל .[3] Because of this the Ketiv reading יָגֵיל with מַה retained has been kept as the preferred text. Therefore, the issue here is with vocalization and not meaning, with the Qere form rendering the same gloss "he exults". [4]
- The Hebrew terms יִשְׂמַח and יָגֵיל are synonyms. In SDBH they share the gloss "to rejoice" though יָגֵיל is given an additional option "to be glad". In this case two different terms were in English translation. To rejoice was selected for יִשְׂמַח, this is supported by HALOT, TLOT, and BDB. There was less support for יָגֵיל being glossed as "to be glad" (which is really conveying a state of being rather than describing an action), whereas in the Qal "גִּיל (like שָׂמַח) denotes a spontaneous, vocal outburst of rejoicing."[5] Because of this more active sense to exult was selected for יָגֵיל. [6]
- The prepositional phrase וּ֝בִישׁ֥וּעָתְךָ֗ translated because of your salvation in v. 2b precedes the verb and is understood as marking topic. The preposition ב is functioning as a cause of the situation. See also v. 6.
v. 3
- "The OT terms לֵב and לֵבָב are generally translated as “heart,” “mind,” and in some instances “chest” and “conscience.” In the OT, the words have a dominant metaphorical use in reference to the center of human psychical and spiritual life, to the entire inner life of a person"[7]
- The verb נָתַתָּה (v. 3a) is functioning with the standard Qal meaning "to give, with לְ to someone."[8] However, it is worth noting that it is not the desire itself that is given to the king, but the thing that the king desires. This has been glossed with the more formal term “granted” which fits the context of kingship and transferal of rights. See also v. 5 where נָתַתָּה has been glossed the same.
- The word אֲרֶשֶׁת (v. 3b) is a hapax legomenon in the Hebrew OT. If it comes from the root ארשׁ, there is good comparative support for it in other Ancient Near Eastern cognate languages, including Akkadian and Ugaritic, which is how its meaning as "desire" has been determined.[9] In the context of this verse, the desire is verbalized by the שָׂפָה "lips" giving the sense of a request.[10] Alternatively, it may come from the root ירשׁ meaning "possession" or "inheritance" [11]
- With regard to לּוֹ in v. 3a The preposition ל is functioning to indicate the indirect object him of the act of giving. [12]
- YHWH knows the secrets and desires of the heart (1 Kings 8:39; 1 Sam 16:7; Pss 38:9; 44:21; 139:2-23) and YHWH is able to give, to withhold, and to take away. [13]
- To grant (נתן):
v. 4
- You meet him (תְקַדְּמֶנּוּ) is a Piel with two accusatives, an accusative of person (the 3ms pronominal suffix) and an accusative of thing (בִּרְכֹות טֹוב "good blessings") "You meet him with good blessings".[14]
- The noun blessings (בִּרְכוֹת v. 4) is in a construct chain with טוֹב an adjective; given the adjective is in the construct chain, it is considered as functioning nominally. [15]
- There is a question as to whether פָּֽז (v. 4) is a pausal form; see also Song 5:15 (עַל־אַדְנֵי־פָ֑ז), Lam 4:2 (בַּפָּ֑ז), Psalm 119:127 (וּמִפָּֽז), Job 28:17 (כְּלִי־פָֽז), Prov 8:19 (וּמִפָּ֑ז), Isa 13:12 (מִפָּ֑ז) ( cf. standard, non-pausal form in Psalm 19:11 (וּמִפַּ֣ז); [16]
- The phrase with good blessings (בִּרְכוֹת טוֹב) is functioning as an adverbial accusative of condition. [17]
- The preposition ל in upon his head (לְרֹאשׁוֹ) is functioning to identify Relative location. [18]
- The fourfold repetition of שִׁית here in v. 4 and in vv. 7, 10, 13 is significant. [19] See also the poetic feature "Placing and Facing".
- "Meet (קדם) the action by which humans meet other humans that are traveling from one location to another [this can be] either with good or with evil intentions; [and is] often extended to describe certain events that happen in people's lives (SDBH) Good blessings (ברכות טוב) denotes the “enhancement of life” in a comprehensive sense (F. Horst, EvTh [1947], 29); it is promised to the house of David (2 Sam 7:29*)."[20]
- Golden (פַּז) is gold refined to a high level of purity. [21] [22]
v. 5
- Life (חַיִּים) is understood as more than just the physical state of being. [23] A long life is considered a blessing Exod 20:12; Deut 5:16, 33; 6:2; 25:15; 1 Kgs 3:14.
- YHWH promised David that his house and kingdom would be established forever (2 Sam 7:16). [24]
- The construct phrase אֹרֶךְ יָמִים long life in v. 5 is treated in apposition to (חַיִּים) the implied object of נָתַ֣תָּה. While עוֹלָם וָעֶד are understood to function as accusatives of time and are diagrammed as a compound adverbial. [25] See, ESV, NIV, NASB, and NKJV. [26] The NET and CEV treat אֹרֶךְ יָמִים עוֹלָם וָעֶד as the direct object of נָתַתָּה as per the first alternative diagram. The NLT seems to understand אֹרֶךְ יָמִים עוֹלָם וָעֶד as a stand alone nominal clause "the days of his life stretch on forever," perhaps a more literal reading would be "the length of his days (are) forever and ever".
- The grammatical construction עֹולָם וָעֶד forever and ever is functioning as an adverbial accusative of time. [27]
- The opening lines from the second strophe in v. 5 where we see the life that has been granted to the king are a notable contrast to the opening lines (v. 11) in the fourth strophe where the king's enemies are utterly destroyed.
v. 6
- The verb תְּשַׁוֶּה is understood as being from the Aramaic root שׁוה and with the following preposition עַל means "to place on". [28] The English gloss "bestow" has been selected as an appropriate expression of this idea in this context.
- Victory in battle and an extended life brings honor to the king. [29]
- בִּ-ישׁוּעָתֶךָ because of your salvation (v. 6a). The preposition ב is functioning as a Cause of the situation. see also v. 2.
- עָלָי-ו upon him The preposition על is functioning here in a spatial figurative influential sense. [30]
v. 7
- בְ-שִׂמְחָה with joy The preposition ב is functioning to identify Accompaniment.
- אֶת פָּנֶיךָ with your presence The preposition אֶת is functioning to indicate the location - In front of, or in the presence of. [31][32]
- Presence (פָּנִים):
- שׁית give is in the category of verbs that can take a double object accusative [33] [34] [35]
- To give (נתן):
v. 8
- For יִמּוֹט the translation be shaken is used. [36] See also Pss 10:6; 13:5; 15:5; 16:8 for the same reading in similar contexts. [37]
- בְחֶסֶד עֶלְיוֹן because of the faithfulness of the Most High. The preposition ב is functioning to identify the Cause or grounds of the situation.
- בַּיהוָה in YHWH. The preposition ב is functioning as a Figurative contact by means of mental processes. [38]
- To trust (בטח):
v. 9
- The arm is a symbol of strength (Job 35:9, Ps 18:35, Is 52:10).The right side represents authority (Gen 48:14), strength (Ps 20:6, 78:54) and support (Lam 2:3).It is by YHWH's right side that he does wonderous things (Ps 115:15) and shatters the enemy (Exod 15:6), but YHWH also uses the hand of his servants to deliver his people from the hand of their enemies (2 Sam 3:18b).
- Because of the parallelism with יָדְ (hand) in the preceding line, it made good sense in context to translate יָמִין as "right hand" rather than "right" or "right side"[39]
- While מָצָא can simply mean "to reach, find"[40] here it is in the context of "a hostile pursuit," where the pursuer overtakes and captures those who are being pursued.[41] So that, in finding the ones being looked for the pursuer gains power over them, c.f. 2 Sam 20:6. [42] To encapsulate this idea the gloss will lay hold of has been used in connection with the concepts of reaching out and gaining control. The presence of the preposition ל to identify social contact gives the first clause תִּמְצָא יָדְךָ לְכָל־אֹיְבֶיךָ a slightly nuanced meaning your hand will reach to all your enemies in comparison to the closely related parallel clause that follows יְמִינְךָ תִּמְצָא שֹׂנְאֶיךָ your right hand will lay hold of those who hate you.
- לְכָל אֹיְבֶיךָ to all of your enemies. Here the preposition ל is analyzed to be functioning as a Lamed application - Social Contact - Hand Gestures.[43]
v. 10
- כְּתַנּ֥וּר oven was a hardened clay or brick chamber used to bake bread, roast meat and other foods. David's enemies stumble and perish before the presence of YHWH. (Ps 9:3[4]). [44]
- Oven (תַּנּוּר):
- The preposition לְ in לְעֵת is understood to be functioning temporally "at the time."[45]
- כְּ-תַנּוּר אֵשׁ (as [in] a fiery oven) The preposition כ is functioning to indicate what the object is Comparable to, localisation in. [46]
- The verb שׁית usually requires a double accusative or an accusative with a prepositional phrase.[47] In this verse, the pronominal suffix מֹו "them" is the object and the prepositional phrase כְּתַנּוּר אֵשׁ is what they (the enemies) will end up corresponding to. [48]
- בְּ-אַפּוֹ in his anger. Here the preposition ב is functioning Instrumentally.
- פָּנֶה appearance here, is repeated three times in this psalm (vv. 7, 10, 13), in the other two instances it makes perfect sense to retain its more usual meaning "face", however in the context of the temporal prepositional phrase, "appearance" makes more sense here. See the Exegetical Issue on the Text and Meaning of Ps 21:10a.
v. 11
- Offspring: literally fruit (פְּרִי) that comes from humans can be the fruit of labors, the fruit of the womb or offspring/descendants.[49] Descendants: literally seed (זֶרַע) which in context given they are destroyed from humankind (מִבְּנֵ֥י אָדָֽם) here is to be understood as human offspring/descendants.[50][51]
v. 12-13
- v. 12:
- The plans and actions of wicked people come back on their own heads Ps 7:16[17].
- The conceptual idea "they planned"[52] for the verb נָטוּ has been used here rather than the basic meaning "to stretch out" or "to extend."[53] It can also be understood as "to inflict".[54] Understanding it in the sense of "to plan evil" connects well with the parallel line that follows חָשְׁבוּ מְזִמָּה "they have devised a plot"
- Here the preposition עָלֶיךָ (against you)is functioning to indicate the direction toward a goal (hostility).
- v. 13:
- YHWH equips the king with strength for the battle and makes his enemies turn back (Ps 18:39-40). [55]
- See the exegetical issue The Meaning of Psalm 21:13 for further discussion on שֶׁכֶם "shoulder." [56]
- The clause כִּי תְּשִׁיתֵמוֹ שֶׁכֶם can be understood with the תְּשִׁיתֵמוֹ having a double object including the pronominal suffix.[57] Also see the note for v.10 above.
- The כִּי because in the preferred diagram is understood here as making v. 13 subordinate to v. 12 and functioning causally, giving the cause of the enemies inability to succeed. Whereas in the second alternative for v. 12 and the alternative for v. 13 כִּי "for" is simply coordinating each line with what precedes. This verse is being understood as subordinate to the concessive structure in v. 12.
- בְּ-מֵיתָרֶיךָ with your bowstrings. Here the preposition ב is functioning instrumentally.
- The כִּי because is causal here, providing the cause of the enemies inability to succeed.
- עַל פְּנֵיהֶם at their faces. Here the preposition על is functioning to indicate the Direction toward a goal (hostility).
v. 14
- To sing praise is to express gratitude and reverence to one who is worthy of it. [58]
- While a minority of modern translations understand גְּבוּרה as a concrete entity such as "mighty acts/deeds" (NLT, Tanakh) the abstract concept of "might" has been selected as the gloss here (NIV, HALOT, BDB, NIDOTTE), similarly in multiple other translations "power" is used (ESV, NASB, NET). An abstract reading of "might" for גְּבוּרה also corresponds well with the abstract concept עֹז "strength" in the preceding parallel line.
- בְּ-עֻזֶּךָ in your strength. Here the preposition ב is functioning to indicate an Abstract quality (positive strength - power).[59]
- רוּמָה be exalted[60] has been used in understanding the imperative as serving an emphatic role rather than the alternative of an active gloss such as "arise". [61]
Verbal Semantics Chart
For legend, click "Expand" to the right
| Tense | Aspect | Reference point movement | Modality | |
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| Definition | A situation's location in time | Internal temporal constituency of a situation as portrayed | Whether or not the expected reference point in the discourse is updated after the situation. | Distinguishing between indicative, volitional and other forms of modality, as determined by morphology; word order; particles; context |
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For steps to determine relative tense and reference point movement click "Expand" to the right:
| Where is action relative to reference point? | What question is prompted by verb tense? | Do we expect reference point to move? | ||||||
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| After reference point (Posterior) | ||||||||
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What next? | Posterior (relative future) | Yes | ⇐ | |||
| Yiqtol | 
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What next? What now? |
Posterior (relative future Simultaneous (relative imperfective present) |
Yes | ⇐ | |||
| Weqatal | 
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| Weyiqtol |
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No | ⇍ | |||||
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| At reference point (Simultaneous) | ||||||||
| Yiqtol | 
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What now? | Simultaneous (relative imperfective present) | No | ⇍ | |||
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| Before reference point (Anterior) | ||||||||
| Qatal | 
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What next? What now? |
Anterior (relative past) Simultaneous (relative imperfect present) |
Yes | ⇐ | |||
| Wayyiqtol | 
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No | ⇍ | |||||
Bibliography
- Arnold, Bill T., and John H. Choi. 2018. A Guide to Biblical Hebrew Syntax. Cambridge: Cambridge University Press.
- Briggs, Charles A., and Emilie Grace Briggs. 1906. A Critical and Exegetical Commentary on The Book of Psalms. Vol. I. New York, NY: C. Scribner’s sons.
- Craigie, Peter C. 2004. Word Biblical Commentary: Psalms 1–50. 2nd ed. Vol. 19. Nashville: Nelson Reference & Electronic.
- Dahood, Mitchell J. 1966. The Anchor Bible: Psalms I, 1-50. Garden City, NY: Doubleday.
- Davidson, A. B. 1902. The Analytical Hebrew and Chaldee Lexicon. Peabody, MA: Hendrickson.
- Davies, G. I. The Psalms. 1993. Sheffield, England: Sheffield Academic Press.
- Delitzsch, Franz Julius. 1883. A Commentary on the Psalms. New York: Funk and Wagnalls.
- Grogan, Geoffrey W. 1991. Expositor's Bible Commentary: Psalms. Grand Rapids, MI: Zondervan.
- Keel, Othmar. 1997. The Symbolism of the Biblical World: Ancient Near Eastern Iconography and the Book of Psalms. Translated by Timothy J. Hallett. Winona Lake: Eisenbrauns.
- Kraus, Hans-Joachim. 1993. A Continental Commentary. Psalms 1-59. Translated by Hilton C. Oswald. Minneapolis: Fortress Press.
- Ryken, Leland, James C. Wilhoit, and Tremper Longman III. 2000. Dictionary of Biblical Imagery. Downers Grove, IL: InterVarsity Press.
- Van der Merwe, Christo H. J., Jacobus A. Naudé, and Jan H. Kroeze. 2017. A Biblical Hebrew Reference Grammar. 2nd ed. New York: Bloomsbury T&T Clark.
- VanGemeren, Willem. 2008. Psalms: The Expositor's Bible Commentary. Grand Rapids: Zondervan.
- Waltke, Bruce K. & O'Connor, Michael. O. 1990. An Introduction to Biblical Hebrew Syntax. Winona Lake, IN: Eisenbrauns.
Footnotes
- ↑ In brief: לַמְנַצֵחַ belongs to a group all its own. There’s some debate as to the exact meaning of לַמְנַצֵחַ, but most think it means “to the chief musician/director of music/conductor”. Although both לַמְנַצֵחַ and לְדָוִד begin with lamed, the preposition has different functions in these two cases: we can read לַמְנַצֵחַ as “TO or FOR the musical director”, and לְדָוִד as “BY David”. The presence of לַמְנַצֵחַ often comes before technical musical and liturgical terms–the words that give translators the most trouble! This makes sense, as the musical director would have been a specialist in first Temple liturgy and would have been familiar with these words. It’s possible that the 55 psalms which include לַמְנַצֵחַ were meant to be performed only by Temple musicians, probably due to reasons of musical complexity or use in specific festivals.
- ↑ It is almost exclusively a theological term with Yahweh as its subject and his people as its object but can [also] refer to triumph in debate and subsequent vindication; see Job 30:15; cf. 29:7–25. (NIDOTTE, 556-558).
- ↑ Delitzsch 1883, 219.
- ↑ "The Qere reading may be based on an alternative root גלל and mean something like "to roll away". However, it seems best to understand it as an alternative form of יגיל which, following the exclamation מה has been naturally shortened with a decrease in tone into יָגֶל "(Delitzsch 1883, 219). The interrogative מַה is not present in the LXX or Syriac (BHS) but has been kept as part of the preferred text here. Craigie notes that the Ketiv of the verb that follows is the more compatible reading if מַה is to be kept (Craigie 2004, 189).
- ↑ NIDOTTE.
- ↑ TDOT also supports this gloss as an option though it clarifies "The usual translation of gyl by “rejoice” or “exult” conveys the meaning only approximately" (TDOT).
- ↑ NIDOTTE, 749.
- ↑ HALOT.
- ↑ HALOT, DCH, BDB.
- ↑ NIDOTTE, BDB.
- ↑ See the DCH entry on אֲרֶשֶׁת where derivative forms from these two roots are often identical.
- ↑ HALOT.
- ↑ "It is YHWH who grants authority to rule (2 Chron 13:5), ability to acquire wealth (Deut 8:18), power over enemies (Deut 7:16), petitions (1 Sam 1:27).The heart is understood to be the seat of knowledge, human reasoning, planning, intelligence, skill, affection and hatred, desire and satisfaction, humility and pride, courage and fear, joy and grief." (SDBH).
- ↑ HALOT.
- ↑ HALOT.
- ↑ See also E.J. Revell, "A list of Pausal Forms in the TeNak," 32.
- ↑ Alternatively this phrase could be an adverbial accusative defining the circumstances in which YHWH meets the king as characterized by conditions of good blessings. (Waltke-O'Connor 1990, §10.2.2).
- ↑ Relative location = body part + לְ (van der Merwe 2017, 355).
- ↑ שִׁית appears more often in earlier (pre-exilic) passages, or those that are more poetic in character in contrast to synonyms such as שִׂים that are more frequent in later texts (NIDOTTE).
- ↑ Kraus 1993, 286.
- ↑ SDBH.
- ↑ "A crown could be placed on the king's head not only at a coronation ceremony but also after a military victory. David had the crown of his enemy Rabbah of the Ammonites placed on his head after victory over the Ammonites (2 Sam 12:30; 1 Chron 20:2). The crown set upon the king’s head (v 4b) symbolized divine approval, for ultimately only God was king, and the human representative of the divine kingship could only receive that royal status from God." (Craigie 2004, 191; cf. Ryken 2000, 185). "In the psalms, as in the Egyptian pictures, the king is crowned directly by God (Pss 21:3b; 132:18; cf. also 89:39). The crown signifies the manifestation and completion (cf. Pss 5:12; 8:5; 103:4) of the king’s election...The king bears the scepter, as well as the crown, at the divine behest (Ps 110:2; cf. 2:9; 45:6)." (Keel 2000, 259) "Royal crowns are usually made of gold (2 Sam 12:30; 1 Chr 20:2; Esther 8:15; Ps 21:3; Zech 6:11; Rev 4:4; 9:7; 14:14)" (Keel 2000, 341).
- ↑ "The state of being alive and well...because of the presence of air to breathe and food to eat...life is regarded as more than a mere physical condition; in many cases, it includes health, strength, and some degree of prosperity" (SDBH). "In the East the prayer for a long life was among the 'basic prayers' of every ruler, and it turns up again and again in the OT too (1 Kgs 3:11*, 14*; Pss 61:6*; 72:17*). Still, the prophecies of prosperity addressed to David (2 Sam 7:13ff.*) and the natural life expectancies of every king are closely interwoven" (Kraus 1993, 286).
- ↑ "Forever and ever is not to be understood as personal immortality here, but the enduring legacy of the king's dynasty Prolong the life of the king; may his years endure to all generations! May he be enthroned forever before God (Ps 61:5–7). There may be a connection here to 2 Sam. 7:13ff An establishment by Yahweh takes effect in the case of each ruler in David’s line. Again (as in v. 3*) the psalm speaks of ברכות (cf. Gen 12:2*; Isa 19:24*; Zech 8:13*; Ps 37:26*; Prov 10:7*). Above all, Ps 72:17* must be adduced as a parallel passage. The king lives before Yahweh’s countenance under God’s special attention to his prosperity and blessing" (Kraus 1993, 286). "Long life (אֹרֶךְ יָמִים) is literally: length of days...an extended period of time" (SDBH).
- ↑ HALOT, 859; Arnold-Choi 2018, 26.
- ↑ An alternative suggestion is that עוֹלָם וָעֶד should be understood as "synonyms in apposition" rather than "accusatives of time" (Dahood 2008, 132).
- ↑ עֹולָם וָעֶד (without lamed) occurs six times in the OT all examples being in the Psalms (Pss 10:16; 21:5; 45:7; 48:15; 52:10; 104:5), in which it is best understood functioning as an adverbial accusative (TLOT). While עוֹלָם and עֶד could both be glossed as "forever" SDBH עֶד has been glossed alternatively as "ever" rather than repeat the same English word. This translation "forever and ever" is often used whenever עֹולָם וָעֶד appear together - see the entry on עַד in (TDOT). While some early translations have an alternative reading from what is in the LXX (εἰς αἰῶνα αἰῶνος) "for ever and ever" such as Aquila and Theodotion (εἰς αἰῶνα καὶ ἔτι) "for ever and more" and Symmachus (καὶ εἰς ἀπέραντον) "and for endless" the former at least may be a result of misreading וָעֶד as וָעֹד (See Davies 2020, 393-394 where a similar translation issue is addressed regarding the LXX translation for לְעֹלָם וָעֶד in Exod 15:18) and the latter seems to be unique with little to support it.
- ↑ HALOT.
- ↑ "The king had received not only life, but also 'honor,' 'splendor' and 'majesty' as a consequence of the God-given victory...such attributes, which are essentially the attributes of God, constitute the reflected glory of the king. They derived not from his person or achievement, but from the one whom he represented by virtue of office" (Craigie 2004, 191). "The divine qualities in verse 5[6] show the king to be God’s viceregent" (Grogan 2008, 71).
- ↑ על can indicate "a spatial relationship where trajector x may cover or influence y in a figurative sense" (van derMerwe 2017, §39.20(1)(a)e). An alternative possibility could be עַל is marking the object of interest, although this is usually with verbs of thinking, feeling, or emotions, this instance is very similar to the example in Neh 2:18, where grace is bestowed upon the recipient. (Arnold-Choi 2018, 136(h)).
- ↑ "Where אֵת indicates that a trajector x is positioned in front of a landmark y. The landmark y is animate (#a) or inanimate (#b) and preceded by פְּנֵי. This combination with פְּנֵי is typically restricted to אֵת." (van der Merwe 2017, 334).
- ↑ YHWH's presence is a source of a joy to those in his favor (Ps 16:11)The presence of God is the central promise of the Abrahamic covenant (Ge 17:7–8), of the Mosaic covenant (Ex 25:8; cf. Ge 9:27), and of the Davidic covenant (2 Sam 7:9, 14) (VanGemeren 2008, 231).
- ↑ Davidson 1902, §§.76, 78.
- ↑ It could be taken "with accusative of the person שִׁית בְּרָכוֹת to appoint someone for blessings Ps 21:7" (HALOT), but can also be rendered "to grant blessings" as glossed here (DCH), or similarly "to give blessings" (TWOT, Briggs 1906, 187).
- ↑ The construction "you give blessings" has been selected as preferred rather than "to appoint for blessings" due to a combination of the verb form being Yiqtol but understood in context as a present habitual. In contrast "to appoint" which would make more sense in either a future in the present (yiqtol) context or as a present perfect (if the verb had been a Qatal).
- ↑ SDBH, BDB.
- ↑ The LXX which reads οὐ μὴ σαλευθῇ "he will not be shaken" also supports a similar reading, although other lexical options are within the same semantic domain such as "be made to stagger, stumble, totter, wobble" (HALOT). In poetry, יִמּוֹט is often negated either by בַּל (as here) or לֹא and used to speak of the righteous as being secure. Here there is confidence that the king who is trusting in YHWH will not be shaken or moved, but remain secure (BDB, TWOT).
- ↑ Van der Merwe 2017, §39.6.(1)(b)(ii).
- ↑ SDBH glosses this "right side". Other passages where יָמִין stands alone without יָדְ and is still best understood as "right hand" rather than "right side" include Ex. 15:12, Ps. 48:11, Ps. 89:43. See also the entry for יָמִין in TDOT for additional references.
- ↑ HALOT.
- ↑ NIDOTTE.
- ↑ TLOT.
- ↑ "Lamed application - Social Contact - Hand Gestures" (Jenni 2000, rubrik 5752) or "The lamed of interest or (dis)advantage (dativus commodi et incommodi) marks the person for or against whom an action is directed". (Waltke-O’Connor 1990, 207).
- ↑ Common in the psalms is the theme of imprecation against God’s enemies, sometimes termed “the nations”: “In his wrath the Lord will swallow them up” (Ps 21:9; cf. 56:7; 69:24)(Dictionary of Biblical Imagery 1998, 26).Deities may be said to experience emotions such as anger. The overwhelming majority of instances of anger in the OT speak of God's anger (Dictionary of Biblical Imagery 1998, 25).YHWH is slow to anger (Ex. 34:6-7)Eating becomes symbolic of divine judgment when the fire of God “devoured” offending persons (Lev 10:2) and when God is said to have “swallowed up” his enemies in anger (Ps 21:9). (Ryken 2000, 227) Fire is used as a symbol of judgement (Ps 18:8; 50:3; 97:3; Isa 26:11).
- ↑ See Arnold-Choi 2018, 124; van der Merwe 2017, 356. The MT reading of לעת in v. 10a. may be a corrupted form of לְעֻמַּת (Craigie 2004, 189). The MT text has been retained as the preferred reading in the diagram. See also exegetical issue The Text and Meaning of Ps. 21:10a.
- ↑ The preposition כְּ is known to absorb other prepositions when used to compare or show correspondence between two entities (e.g. Isa 28:21 כְּהַר "as on the mountain", Isa 5:17 כְּדָבְרָם "as in their pasture", Isa 9:3 כְּיוֹם "as on the day") and is understood to be absorbing בְּ "in" in this case. (Waltke-O'Connor 1990, §11.2.9).
- ↑ DCH, HALOT.
- ↑ Multiple modern translations (ESV, RSV, NKJV, RVR95, ELB, NBS, NVSR) translate תְּשִׁיתֵמֹו כְּתַנּוּר אֵשׁ as though the enemies are made to be like a fiery oven. However, if we take the more usual sense for שׁית "to set, place" while recognising that the preposition כְּ is known to absorb other prepositions (understood to be absorbing בְּ "in" in this case) when used to compare or show correspondence between two entities (e.g. Isa 28:21 כְּהַר "as on the mountain", Isa 5:17 כְּדָבְרָם "as in their pasture", Isa 9:3 כְּיוֹם "as on the day") (Waltke-O'Connor 1990, §11.2.9) then in the given context of the oven (which is an object that normally has things placed into it) כְּתַנּוּר אֵשׁ should be understood "as in a fiery oven" (NLT, NIV, REB).
- ↑ HALOT.
- ↑ HALOT.
- ↑ פְּרִי (offspring) keep alive the name of their parents (cf. Gen 48:16; 2 Sam 18:18) and can perpetuate their values (Sir 30:4–6). “As arrows shot from the bow are propelled toward a remote target according to the desire of the archer, so children when properly nurtured extend the effect of their father into human society of the next generation” (Estes, 310) (NIDOTTE, 677). There is a lexical connection between זַרְעָם (seed) to the subsequent parallel line with פִּ֭רְיָמֹו (fruit). As NIDOTTE notes the "most frequent metaphorical use of the nom. זֶרַע (“seed”) is employment to designate human seed" For the translation of זַרְעָ "descendants" has been used rather than "offspring", to distinguish it from the use of "offspring" to translate פִּרְיָ. The translation "children" has been reserved for בְּנֵי in this verse (SDBH).
- ↑ SDBH.
- ↑ HALOT, NIDOTTE.
- ↑ BDB.
- ↑ "The bow was one of the chief weapons of Israel in the royal period, especially of the king, v. 2 Sam 1:18, 22; Ps 45:5–6.—thou wilt aim against their faces]. This deadly peril to the faces of the enemy, as the king and his army advanced against them, is, in the climax, in antithesis to their backs as seen in retreat". (Briggs 1906, 186).
- ↑ שֶׁכֶם is understood in this context as the "causative action by which humans cause other humans to turn around in order to move away from the place they were facing earlier" (SDBH).
- ↑ Davidson 1902, 111.
- ↑ Praise can be accompanied by musical instruments and/or dancing (SDBH).
- ↑ "(Jenni 1992, rubrik 4156) Another possibility here would be Instrumental, where the means by which YHWH is exalted is ""by (or through) his strength."
- ↑ BDB.
- ↑ "Arise creates a potential interpretive problem of the psalmist commanding YHWH to action" (VanGemeren 2008, 234). Worth noting is the paragogic ה attached to the imperative.