Psalm 23/Notes/Grammar.V. 6.254056

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  • אַךְ is a focal particle that may be interpreted in two different ways:[1]
    • Option 1 (preferred): אַךְ can be treated as an asseverative particle,[2] which can be translated as "surely,"[3] "certainly,"[4] or "indeed."[5] We favored this option for two main reasons. First, "surely" expresses a confidence in God's goodness and loyalty that is not explicit in the alternative translation, "only." Taking into account that Ps 23 is widely regarded as a psalm of confidence/trust,[6] "surely" fits better than "only." Second, as an asseverative particle, אַךְ has a broad scope; i.e., it encompasses the whole clause. The psalmist expresses deep confidence that YHWH's goodness and loyalty will pursue him throughout life. This option is supported by the majority of modern translations (e.g., NIV, NLT, ESV, NET, etc.).
    • Option 2: אַךְ can be treated as a restrictive particle translated as "only."[7] Two main reasons support this position. First, "אַךְ is primarily a focus particle, governing one constituent ('only x')."[8] Second, this reading fits the context of Ps 23. The verb רדף ("be behind, follow after, pursue, persecute"[9]) is normally something that enemies do. However, in Ps 23 (where the psalmist experiences YHWH’s protective hospitality), the only "enemies" that pursue the psalmist are "goodness and loyalty" ("In YHWH’s house, I am safe and sound, and only goodness and loyalty [and no real enemies] will pursue me"). Although this option is plausible, we have opted for option 1 because the scope in a restrictive אַךְ ("only") is restricted to goodness and loyalty instead of encompassing the whole clause (which would include the length of YHWH's pursuit - "all the days of the psalmist's life"). Therefore, this rendering loses some of the nuances that are present with the asseverative rendering.[10] For modern translations supporting this rendering, see CSB and YLT. Moreover, the contrast between "YHWH's goodness and loyalty" pursuing David instead of other things (such as adversaries) pursuing him is still evident in the focus-fronting of ט֤וֹב וָחֶ֣סֶד (see the word order notes on Macrosyntax), even when אַךְ is interpreted as having scope over the whole clause, as we have preferred.
  • The Hebrew word טוֹב can function either as an adjective or a noun. BDB and DCH, for example, analyze it as a noun in v. 6 (טוֹב goodness).
  • For the MT טוֹב, the Peshitta added a second person singular pronoun suffix (ܛܝܒܘܬܟ - "your grace"[11]).
  • For the MT word חֶסֶד the LXX and the Peshitta added a second person singular pronoun suffix (LXX - τὸ ἔλεός σου; Peshitta -  ܘܪ̈ܚܡܝܟ - "your mercy"). 
  • The addition of the second person singular pronoun suffixes by the Peshitta and the LXX to the MT words טוֹב and חֶסֶד is supported by some modern translations such as NIV ("Surely your goodness and love. . ."), NLT ("Surely your goodness and unfailing love . . ."), NET ("Surely your goodness and faithfulness . . ."), etc.
  • One of the most debatable issues of Psalm 23 concerns the verb וְשַׁבְתִּי. Although the Masoretic text reads וְשַׁבְתִּי (from the root שׁוּב - "to return"), we have followed the majority position in reading the text as *וְשִׁבְתִּי* (from the root יָשַׁב - "to dwell"). Three main reasons support our preferred interpretation. First, the reference "to dwell in YHWH's house" is a common theme in other psalms.[12] Second, the use of the preposition בְּ ("in") with the verb וְשַׁבְתִּי ("and I will return") is odd.[13] The preposition בְּ is more commonly used with verbs derived from the root יָשַׁב ("to dwell") than from the root שׁוּב ("to return"). Third, the LXX and Symmachus support this reading. It is possible that some of the other ancient versions (Targum, Jerome Hebr., and Peshitta), are actually reading וְשִׁבְתִּי (lit.: “my dwelling [will be]...”) but translating it as “I will dwell”, which would have the same English translation as וְיָשַׁבְתִּי ("and I will dwell"). In terms of interpretation, the psalmist does not literally dwell in YHWH's house as a Levite resides in the temple. Instead, "dwelling in YHWH's house" is used to refer to living in YHWH's presence. For a thorough analysis of this exegetical issue, including a review of all the different readings, see The Text of Ps. 23:6b.
  • חַיָּי ("my life"): The noun חַיִּים "life" is pluralia tantum; i.e., a noun used in the plural only, with no singular form attested. Most of these nouns are abstract in meaning (JM §90f). "An abstract noun is quite often expressed by a plural, which properly speaking aims at the various concrete manifestations of a quality or of a state."[14] In the case of חַיִּים, Joün Muraoka suggested including this noun under the category plural of abstraction - state.[15] "Since a state is essentially durative, [חַיִּים could] probably be explained by the idea of extension in time."[16]
  1. ↑ Lunn 2006, 139.
  2. ↑ Cf. DCH 1. (3).
  3. ↑ Cf. NIV, ESV, NET, NLT; Perowne 1870, 241; Craigie 2004, 204;  Ross 2011, 554; Bullock 2015, 169.
  4. ↑ GWT, NASB; Goldingay 2006, 467.
  5. ↑ Cf. Jacobson 2014, 240.
  6. ↑ Cf. VanGemeren 2008, 251; Goldingay 2006, 345; Gunkel 1998, 121, 191; Bullock 2015, 166; Perowne 1870, 238; etc.
  7. ↑ Scholars who favor this position include Alexander 1864, 117; Delitzsch 1944, 331; Kraus 1988, 304, 308.
  8. ↑ BHRG 40.8.
  9. ↑ TWOT 2124.
  10. ↑ Williams 1967, 391(ii), page 67.
  11. ↑ Cf. Taylor 2021, 81.
  12. ↑ Cf. Pss 27: 4 and 84:4. Cf. also Barnes 1869, 213; Jennings 1884, 10.
  13. ↑ Cf. Goldingay 2006, 345; Futato 2009, 102.
  14. ↑ JM §136g.
  15. ↑ JM §136h.
  16. ↑ JM §136h, footnote #2. For the category plural of extension, you may confer with JM §136c.