Psalm 29 Verse-by-Verse
From Psalms: Layer by Layer
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Welcome to the DRAFT Verse-by-Verse Notes for Psalm 29!
The Verse-by-Verse Notes present scholarly, exegetical materials (from all layers of analysis) in a verse-by-verse format. They often present alternative interpretive options and justification for a preferred interpretation. The Verse-by-Verse Notes are aimed at consultant-level users.
The discussion of each verse of this psalm includes the following items.
- A link to the part of the overview video where the verse in question is discussed.
- The verse in Hebrew and English.[1]
- An expanded paraphrase of the verse.[2]
- A grammatical diagram of the verse, which includes glosses for each word and phrase.[3]
- A series of notes on the verse, which contain information pertaining to the interpretation of the psalm (e.g., meaning of words and phrases, poetic features, difficult grammatical constructions, etc.).
Summons to submission (vv. 1-2)[ ]
- Within the psalm's poetic structure, vv. 1-2 function as a kind of introduction to the main body of the psalm (vv. 3-9).
- The four-line unit at the beginning of the psalm (vv. 1-2) corresponds to the four-line unit at the end of the psalm (vv. 10-11). Both of these units have 16 words each, both mention YHWH's name four times, and both use the key word "strength" (עֹז) (see notes on vv. 10-11 below for more on this correspondence).
v. 1[ ]
Watch the Overview video on v. 1.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| ss | מִזְמ֗וֹר לְדָ֫וִ֥ד | A psalm by David. |
| 1a | הָב֣וּ לַֽ֭יהוָה בְּנֵ֣י אֵלִ֑ים | Ascribe [glory and strength] to YHWH, divine beings; |
| 1b | הָב֥וּ לַ֝יהוָ֗ה כָּב֥וֹד וָעֹֽז׃ | ascribe glory and strength to YHWH. |
Expanded Paraphrase[ ]
A psalm by David.
We have won a military victory over our enemy, who serves other gods, and the victory of one people over another implies the victory of their god(s) over the god(s) of the enemy. And so I say to the 'gods' whom YHWH has defeated: Ascribe [glory and strength] to YHWH, divine beings, because of the victory he has won over you! Ascribe to YHWH glory and strength!
Grammatical Diagram[ ]
Notes[ ]
- The psalm opens by addressing divine beings (בְּנֵי אֵלִים).[4] If Psalm 29 is a victory song, then the "divine beings" might be the gods worshipped by the defeated enemy.[5] The victory of YHWH's people has demonstrated that YHWH is superior to their gods, and thus the psalmist summons these divine beings to acknowledge YHWH's superiority.[6]
- The psalmist summons the divine beings to Ascribe glory and strength to YHWH (הָב֥וּ לַ֝יהוָ֗ה כָּב֥וֹד וָעֹֽז), i.e., to acknowledge that YHWH is strong and glorious.[7] The NET helpfully translates the clause as, "Acknowledge the Lord's majesty and power."
- The clauses in v. 1 have default word order.[8]
v. 2[ ]
Watch the Overview video on v. 2.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 2a | הָב֣וּ לַֽ֭יהוָה כְּב֣וֹד שְׁמ֑וֹ | Ascribe to YHWH the honour that his name deserves; |
| 2b | הִשְׁתַּחֲו֥וּ לַ֝יהוָ֗ה בְּהַדְרַת־קֹֽדֶשׁ׃ | bow down to YHWH dressed in holy attire. |
Expanded Paraphrase[ ]
Ascribe to YHWH the honour that his name deserves! Bowing down is a gesture of submission to a superior, and you divine beings have been shown to be inferior to YHWH. So, Bow down to YHWH, dressed in holy attire like priests and Levites who wear holy attire and whose job it is to serve YHWH. You divine beings now have to serve YHWH who defeated you.
Grammatical Diagram[ ]
Notes[ ]
- The psalmist continues to summon the divine beings to worship YHWH, now calling on them to ascribe to YHWH the glory that his name deserves. The phrase "glory that his name deserves" (כְּבוֹד שְׁמוֹ) is, more literally, "the glory of his name," and it refers to "the glory due his name" (NIV, ESV; cf. NGÜ), i.e., the honour that his reputation deserves.[9]
- The progression of "Ascribe to YHWH, divine beings" --> "Ascribe to YHWH glory and strength" --> "Ascribe to YHWH the glory that his name deserves" is a classic example of a pattern in biblical Hebrew poetry called "staircase parallelism."[10] The pattern occurs several times throughout Psalm 29 (vv. 1-2, 3, 5, 8, 10) and is one of the psalm's defining characteristics. The pattern appears in its simplest form in vv. 3, 5, 8 – ABC//BCD. The first word of the a-line (ABC) is omitted in the b-line which adds a new word at the end of the line to compensate for the loss and expand the meaning of the verse (BCD). In vv. 1-2 and in v. 10, the pattern is slightly different and more complex. Outside of Ps 29, this this pattern is especially prominent in the Song of Deborah (Judges 5) and the Song of the Sea (Exod 15), as well as Ugaritic epics.[11]
- The basic effect of this pattern is "to increase tension in the listener."[12] In Ps 29, the pattern also has a structural effect. Each of the five strophes in the psalm opens with some form of this pattern (vv. 1, 3, 5, 8, 10). This is consistent with the fact that elsewhere this pattern appears at the beginning of poems or sections within a poem (e.g., Gen 49:22; Num 24:3; Jdg 5:3, 12; Eccl 1:2).[13] The pattern may also be associated with a particular genre: that of the victory song (cf. Jdg 5; Exod 15). If so, then the pattern gives psalm 29 a triumphant feel.
- The final summons to the divine beings is to bow down to YHWH. The act of bowing down signified "submission or respect" (SDBH). "Prostration was quite common as an act of submission before a superior."[14]
- The meaning of the phrase translated dressed in holy attire (בְּהַדְרַת־קֹדֶשׁ) is disputed. A number of translations have "splendor/majesty of [his] holiness."[15] Hossfeld argues for this view by pointing out that (1) vv. 1-2 are focused on YHWH's attributes, and (2) the following verse (v. 4b) uses the related word הדר with reference to YHWH's majesty.[16] However, if the reference in v. 2 were to YHWH's splendor or to YHWH's holiness, then we might have expected a pronominal suffix (e.g., בְּהַדְרַת קֹדְשׁוֹ — "in the splendor of his holiness"), as indeed some translations feel the need to supply.[17] It is more likely that the phrase הַדְרַת־קֹדֶשׁ refers to "holy attire/array/adornment",[18] so that, as Briggs, writes, "the angels are conceived after the manner of ministering priests in the earthly temple as clothed in sacred vestments."[19] This view best accounts for the usage of הַדְרַת throughout the Bible.[20]
The Sound of YHWH! (vv. 3-9)[ ]
The main body of the psalm (vv. 3-9) is characterized by the seven-fold repetition of the phrase "the sound of YHWH!" For an explanation and defense of our somewhat unique interpretation of the phrase, see The Syntactic Function of קוֹל יְהוָה in Ps 29. See also the notes on v. 3 below.
vv. 3-4[ ]
- Within the main body of the psalm (vv. 3-9), the first five lines (vv. 3-4) are bound together by a similar syntactic structure: "the sound of YHWH" followed by a prepositional phrase: "against the water" (v. 3a), "in power... in majesty" (v. 4).
v. 3[ ]
Watch the Overview video on v. 3.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 3a | ק֥וֹל יְהוָ֗ה עַל־הַ֫מָּ֥יִם | The sound of YHWH against the water! |
| 3b | אֵֽל־הַכָּב֥וֹד הִרְעִ֑ים | The glorious God has thundered; |
| 3c | יְ֝הוָ֗ה עַל־מַ֥יִם רַבִּֽים׃ | YHWH [has thundered] against much water. |
Expanded Paraphrase[ ]
YHWH's victory over our enemy may be described in terms of YHWH's ancient victory over the waters of the Flood...
The thunderous sound of YHWH is heard against the water which is a symbol of chaos and danger and is sometimes used to represent human enemies! The glorious God has thundered; YHWH [has thundered] against much water. In the Flood, the waters threatened the divinely ordered world, but YHWH appeared in power and glory to bring salvation and restore order. At his thunderous voice, the waters fled in fearful haste and YHWH's people were safe. In the same way, YHWH has thundered against our enemies, and they have fled.
Grammatical Diagram[ ]
Notes[ ]
- The phrase the sound of YHWH (קוֹל יְהוָה) occurs seven times in Ps 29.[21] Most English translations say "the voice of YHWH" (cf. NIV, NLT, ESV, etc.), and they understand "the voice" to be the subject of each of the clauses in which it occurs. It is more likely, however, that each occurrence of the phrase קוֹל יְהוָה is a sentence fragment, referring to the sound which YHWH makes as he thunders, breaks cedars, etc. See The Syntactic Function of קוֹל יְהוָה in Ps 29 for a detailed discussion of the issue. In short, interpreting קוֹל יְהוָה as a sentence fragment throughout the psalm makes the best sense of the grammar.[22] Furthermore, the view that קוֹל יְהוָה is an exclamation is how the ancient translations (e.g., LXX) understood the grammar. Finally, the view that קוֹל יְהוָה is an exclamation in vv. 3-7 makes better sense semantically than if it were the subject. What would it mean for YHWH's voice to break cedars or to hew stone? It is better to see these as activities of YHWH himself.
- The word sound (קוֹל) can also refer to thunder.[23] In v. 3b, the association with thunder is brought out clearly: "the glorious God has thundered" (v. 3b). Other verses in the psalm allude to thunder (e.g., "lightning" in v. 7; deer giving birth in v. 9). This word play with קוֹל has a powerful poetic effect. The seven-fold repetition of קוֹל יְהוָה sounds like seven peals of thunder booming throughout the psalm (cf. Rev. 10:4). The word play also has a polemical effect. The Canaanite god Baal was associated with thunder.[24] The seven thunders of YHWH in Ps 29 demonstrate his superiority over Baal.[25]
- "The sound of YHWH" is first heard against the water (עַל הַמָּיִם). Many English translation understand the preposition עַל as indicating the location of YHWH's voice, e.g., "over the waters" (NIV) or "above the sea" (NLT). But the only other use of the phrase הִרְעִים עַל (1 Sam 7:10) refers to YHWH's thundering against his enemies.[26]
- What does the water (הַמָּיִם) in v. 3 refer to? Scholars have proposed several options, including (1) the heavenly ocean[27], the Mediterranean Sea,[28] the waters gathered together in storm clouds,[29] and the waters of the (Noahic) Flood. Kraus is probably correct to suggest that "the reference is certainly to the מַבּוּל ['flood'] mentioned in v. 10,"[30] (see notes below). Thus, the psalmist appears to be comparing YHWH's defeat of his enemies to the time when YHWH overcame the water of the ancient flood, thundering against it and making it return its proper place.[31]
- The third line of v. 3 also refers to water of the flood, using the phrase much water (מַיִם רַבִּים). The phrase has overtones of chaos and conflict. As one scholar writes, "an analysis of certain passages in which the expression 'many waters' occurs [e.g., Hab 3:15; Ps 77:17-20] will demonstrate how the writers use it to indicate the cosmic insurgent elements which may be manifest as the enemies of Yahweh, as the enemies of Israel, or as the enemy afflicting the faithful individual. And whether in the past, present, or future, the struggle is essentially one, the battle of God against the waters which threaten his rule. And after the conflict he sits enthroned above the waters."[32]
- The second line of v. 3 refers to YHWH as the glorious God (lit.: "God of glory"). This phrase appears first in the sentence, before the verb, and is thereby pragmatically marked.[33] The marked word order probably indicates that the whole sentence is in focus (i.e., it is thetic). In other words, the previous line ("The sound of YHWH...!") raises the question, "what just happened?" and v. 3b answers that question: "the glorious God [has just] thundered."
- For the verb translated has thundered (הִרְעִים), most modern translations use a present tense form: "thunders."[34] However, as Hossfeld writes, "word order and verb conjugation [x + qatal] demand a perfect: the God of glory has thundered."[35] It may be either a simple past ("he thundered") or a present perfect ("he has thundered").
v. 4[ ]
Watch the Overview video on v. 4.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 4a | קוֹל־יְהוָ֥ה בַּכֹּ֑חַ | The sound of YHWH [thundering] in power! |
| 4b | ק֥וֹל יְ֝הוָ֗ה בֶּהָדָֽר׃ | The sound of YHWH [thundering] in majesty! |
Expanded Paraphrase[ ]
The sound of YHWH (is heard) [thundering] in power! The sound of YHWH (is heard) [thundering] in majesty!
Grammatical Diagram[ ]
Notes[ ]
- Most modern translations understand the phrase קוֹל־יְהוָה as the subject of this clause, e.g., NIV: "The voice of the LORD is powerful; the voice of the LORD is majestic."[36] As in the previous clause, however, the phrase is more likely a sentence fragment: "The sound of YHWH in power!" >> "[I hear] the sound of YHWH [thundering] in power!" See The Syntactic Function of קוֹל יְהוָה in Ps 29.
- The words power and majesty are definite, because the definite article is sometimes used "with nouns denoting abstract ideas, esp. the names of moral qualities."[37]
vv. 5-7[ ]
- Within the main body of the psalm (vv. 3-9), the middle five lines (vv. 5-6) are bound together by a similar syntactic structure: "the sound of YHWH" followed by a participle: "breaking" (v. 5a), "hewing" (v. 7).
- These verses describe YHWH building his temple after thundering against the enemy (vv. 3-4). There are several indications that Ps 29 (and vv. 5-6 in particular) is about temple building:
- Psalm 29 mentions YHWH's temple in v. 9c, the final (climactic) line of the central section of the psalm (vv. 3-9).
- Psalm 29 mentions breaking cedars in Lebanon (vv. 5-6) and mining in the mountains (v. 7). Solomon's builders engaged in both of these activities as they prepared to build the temple (cf. 1 Kgs 5:26-32). Thus, Psalm 29 depicts YHWH gathering the raw materials for his temple.
- Psalm 29 is widely recognized to be, if not an actual Canaanite Psalm, a polemic against Baal.[38] In the Baal myth, Baal defeats Yamm (cf. v. 3) and then builds his temple with cedars from Lebanon. When he settles into his temple/palace, he raises his "holy voice" which causes mountains to tremble.
- Psalm 29 is closely related to Exodus 15,[39] a text which also ends with YHWH establishing a sanctuary and reigning forever: "... the sanctuary which your hands prepared. YHWH will reign forever and ever" (Exod 15:17b-18).
- Ancient tradition associates this psalm with the temple.
- In the MT, Psalm 29 precedes Psalm 30, which is titled "song for the renewal of the house."
- In most manuscripts of the Septuagint, this psalm has a superscription that says "the departure of the tabernacle" (εξοδιου σκηνης),[40] probably referring to the time when the Tabernacle was moved to the temple mount.[41]
- In 1 Chron 16, when the ark was moved to Jerusalem, the people sang Psalm 96, several lines of which are identical to the first lines of Psalm 29 (see 1 Chron 16:28–29).
v. 5-6[ ]
Watch the Overview video on v. 5-6.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 5a | ק֣וֹל יְ֭הוָה שֹׁבֵ֣ר אֲרָזִ֑ים | The sound of YHWH breaking cedars! |
| 5b | וַיְשַׁבֵּ֥ר יְ֝הוָ֗ה אֶת־אַרְזֵ֥י הַלְּבָנֽוֹן׃ | And YHWH is breaking the cedars of Lebanon, |
| 6a | וַיַּרְקִידֵ֥ם כְּמוֹ־עֵ֑גֶל לְבָנ֥וֹן | And he is causing Lebanon to skip like a calf, |
| 6b | וְ֝שִׂרְיֹ֗ן כְּמ֣וֹ בֶן־רְאֵמִֽים׃ | And Sirion like a wild ox. |
Expanded Paraphrase[ ]
It is well known that, after defeating his enemies, a god would build a temple/palace to dwell with and rule over his people. For example, after Baal was said to have defeated the Sea, he built a temple/palace. Now that YHWH has defeated the chaotic waters, he is building a heavenly temple as a symbol of his dominion. The thunderous sound of YHWH is breaking cedars a symbol of loftiness and grandeur to use in the construction of his temple, and YHWH is breaking the cedars of Lebanon which were used in the construction of temples, including Baal's and YHWH's.
and he with his thunderous voice is causing Lebanon the mountain range on which the cedars are located, which is thought to be the home of many gods to skip in fear like a calf, and [he causes] Sirion also known as Mt. Hermon, which lies just to the east of the Lebanon mountain range and which is also thought to be a dwelling place of gods to skip in fear like a wild ox.YHWH is greater than the gods in Lebanon and Sirion, and he is forcing them to serve him by yielding materials for his temple.
Grammatical Diagram[ ]
Notes[ ]
- Lebanon is a "range of mountains; north of Israel; known for the cedar and other trees growing there" (SDBH). The cedars of Lebanon are a symbol of loftiness and grandeur,[42] and were used for important building projects. Solomon harvested cedar from Lebanon to build YHWH's temple. Similarly, according to Ugaritic myth, Ba'al's palace was built from the cedars of Lebanon and Sirion: "[Hurriedly] they build his house, [hurriedly] they raise his palace. (Some workers) [go] to Lebanon and its trees, to Siryon (and) its choicest cedars; [They X] Lebanon and its trees, Siryion (and) its choicest cedars" (COS I, 261). The mention of cedars in v. 5 together with the mention of hewing stone in v. 7 suggest that YHWH is gathering materials to build a temple.
- Lebanon was also known as a place where divine beings live. [43]
- Sirion is the Phoenician name for Mt. Hermon (Deut 3:9), which is "part of the Anti-Lebanon range; located north-east of Israel" (SDBH). Sirion, or Mt. Hermon, is also strongly associated with the divine realm. [44]
- The line division of v. 6 (and, consequently, the grammar) is disputed. See The Grammar of Ps. 29:6 for a detailed discussion of the issue. In short, the final mem on וירקידם is probably not a pronominal suffix. Reading the mem as a pronominal suffix might be possible syntactically, but it is not likely poetically.[45] The mem is better explained as an instance of enclitic mem. The strongest argument for reading it as an enclitic mem is the argument from line division. In all likelihood, the earliest division of the lines was (according to the oldest manuscripts) וירקידם כמו עגל לבנון // ושריון כמו בן ראמים. If this line division is adopted, then it is virtually impossible to read the mem as a pronominal suffix. The best alternative explanation is that it is an enclitic.
v. 7[ ]
Watch the Overview video on v. 7.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 7 | קוֹל־יְהוָ֥ה חֹצֵ֗ב לַהֲב֥וֹת אֵֽשׁ׃ | The sound of YHWH hewing with lightning bolts! |
Expanded Paraphrase[ ]
Temples require stone as well as wood, and people hew stone in the mountains. In order to construct his temple, YHWH is hewing stone in the mountains of Lebanon and Sirion: I hear The thunderous sound of YHWH hewing stone from the mountains, not with a pick-axe, but with lightning bolts.
Grammatical Diagram[ ]
Notes[ ]
- The meaning of v. 7 is disputed. See The Grammar and Meaning of Ps. 29:7 for a detailed discussion of the issues involved. In short, the verb translated as hewing probably refers to the act of mining stone from a mountain, not to "dividing" (KJV) or "striking" (NIV, NLT, NET) or "flashing forth" (ESV).[46]
- If the verb "hewing" is interpreted in this way, then the phrase translated as lightning bolts (לַהֲבוֹת אֵשׁ), lit. "flames of fire," which most interpret as a reference to "lightning bolts,"[47] is probably the instrument which YHWH uses to hew. Whereas human miners use man-made tools for hewing in the mountains, YHWH hews with lightning bolts.
vv. 8-9[ ]
- Within the main body of the psalm (vv. 3-9), the last five lines (vv. 8-9) are bound together by a similar syntactic structure: "the sound of YHWH" followed by a yiqtol verb: "causes to tremble" (v. 8), "causes to give birth: (v. 9a), "strips" (v. 9b).
- The yiqtols in vv. 8-9 probably have the same present-progressive semantics as the participles in vv. 5-7.[48]
v. 8[ ]
Watch the Overview video on v. 8.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 8a | ק֣וֹל יְ֭הוָה יָחִ֣יל מִדְבָּ֑ר | YHWH’s voice causes the wilderness to tremble; |
| 8b | יָחִ֥יל יְ֝הוָ֗ה מִדְבַּ֥ר קָדֵֽשׁ׃ | YHWH causes the wilderness of Kadesh to tremble. |
Expanded Paraphrase[ ]
As he breaks cedars and mines stone with blasts of thunder and lightning, YHWH's thunderous voice causes the wilderness, the uninhabited place where wood and stone are gathered, to tremble in fear. YHWH causes the wilderness of Kadesh, an area near Lebanon and Sirion which, like Lebanon and Sirion, is associated with other gods, to tremble in fear, thereby demonstrating YHWH's superiority over other gods and nature.
Grammatical Diagram[ ]
Notes[ ]
- The wilderness of Kadesh (מִדְבַּר קָדֵשׁ) could refer to one of two places: (1) Kadesh Barnea in the south, on the northern part of the Sinai peninsuala (SDBH, DCH), or (2) a place somewhere north of Israel, "in the environs of Lebanon and Anti-Libanus, perhaps near Kadesh on the Orontes."[49] Several considerations favor understanding Kadesh as an area north of Israel, especially the fact that the other places mentioned in the psalm (Lebanon and Sirion, vv. 5-6) are located north of Israel.[50] The name "Kadesh" (קדש), which is related to the word for "holy" or "sacred" (קָדֹשׁ) may imply that the place was especially associated with divine beings and divine activity (see notes above on Lebanon and Sirion).
v. 9[ ]
Watch the Overview video on v. 9.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 9a | ק֤וֹל יְהוָ֨ה ׀ יְחוֹלֵ֣ל אַיָּלוֹת֮ | YHWH’s voice causes fallow deer to give birth, |
| 9b | וַֽיֶּחֱשֹׂ֪ף יְעָ֫ר֥וֹת | and it strips forests, |
| 9c | וּבְהֵיכָל֑וֹ כֻּ֝לּ֗וֹ אֹמֵ֥ר כָּבֽוֹד׃ | and in his temple everyone is saying, “Glory!” |
Expanded Paraphrase[ ]
YHWH's thunderous voice causes fallow deer which are in the wilderness to go into labour and give birth, and [YHWH's voice] strips the leaves off of trees in the forests, and in his newly constructed temple everyone i.e., all of the divine beings whom YHWH has defeated and who now serve him, is saying, "YHWH deserves all Glory!"
Grammatical Diagram[ ]
Notes[ ]
- There is a textual issue in v. 9ab that affects the meaning of the verse. Instead of deer giving birth (v. 9a), many translations mention oak trees whirling[51] And instead of forests being stripped of their leaves (v. 9b), some translations mention mountain goats giving birth (cf. NEB, ELB). For a detailed discussion of the issues, see The Text and Meaning of Ps. 29:9. In short, we conclude, with many translations, that the first line refers to deer giving birth and the second line refers to forests being stripped.[52] The reference to "fallow deer" (rather than "oaks") is strongly supported by ancient tradition and the parallel passage in Job 39:1.[53] The interpretation of v. 9b is more difficult, though the traditional interpretation of the word as "forests" seems the most likely. The translation "forests" is well supported among the ancient translations, and the verb phrase "strip bare a forest" finds a parallel in Joel 1:7 (stripping bear a fig tree).[54]
- The word translated everyone (כֻּלּוֹ) has a pronominal suffix (lit.: "all of it") whose antecedent is not immediately clear. Since כֻּלּוֹ follows the phrase "in his temple," the pronominal suffix probably refers to "each of the beings there" [i.e. in his temple].[55]
- The temple in v. 9c is probably YHWH's heavenly temple, since the psalm is addressed to divine beings who have already been summoned in vv. 1-2 to worship YHWH like priests in a temple (cf. Targum: "in his sanctuary on high..."). The phrase in his temple is fronted, probably to mark the shift in scene from the forest (v. 9ab) to YHWH's temple (v. 9c).
Strength for YHWH's people (vv. 10-11)[ ]
- Verses 10-11 correspond structurally to vv. 1-2. The body of the psalm (vv. 3-9) is framed by four lines on either side of it (vv. 1-2; vv. 10-11). In both vv. 1-2 and vv. 10-11, the name "YHWH" appears four times (once in each line), and the word "strength" (עֹז) appears once. In the first verse of the psalm (v. 1), the divine beings are summoned to "ascribe (lit.: 'give' יהב)... strength to YHWH." In the last verse of the psalm (v. 11), YHWH is said to "give (נתן) strength to his people." Within this frame around vv. 3-9 is another smaller frame: v. 3 is a tricolon with the word "glory" (כבוד), and v. 9 is a tricolon with the word "glory" (כבוד). The psalm thus begins and ends with the giving of "strength," and the central section (vv. 3-9) begins and ends with "glory."
- The fact that the words "strength" and "glory" frame the poem and its central section suggests that the poem is about "glory and strength." Verses 3-9 may be summarized as a demonstration of YHWH's glory and strength. The introduction (vv. 1-2) and conclusion (vv. 10-11) draw out the implications of YHWH's glory and strength. Because YHWH is glorious and strong, all other gods ought to worship him (vv. 1-2): "ascribe to YHWH glory and strength. And, because YHWH is glorious and strong, his people, who share in his strength, can rest secure (v. 11).
v. 10[ ]
Watch the Overview video on v. 10.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 10a | יְ֭הוָה לַמַּבּ֣וּל יָשָׁ֑ב | YHWH sat enthroned over the flood, |
| 10b | וַיֵּ֥שֶׁב יְ֝הוָ֗ה מֶ֣לֶךְ לְעוֹלָֽם׃ | and YHWH sits enthroned as king forever. |
Expanded Paraphrase[ ]
In his newly built heavenly temple, YHWH sat enthroned over the flood, and just as he sat enthroned then, so YHWH sits enthroned still today as king forever and he has once again demonstrated his strength by defeating our enemies and their gods.
Grammatical Diagram[ ]
Notes[ ]
- The word flood (מַבּוּל) occurs 13 times in the Bible: once in Ps 29 and 12 times in Genesis 6-10 where it refers to the Noahic flood. It appears, therefore, that the word is "a technical term reserved for the watery catastrophe which God brought on the earth during the days of Noah."[56] This also explains why the word "flood" is definite in Ps. 29:10. Other interpreters, however, think that this word here refers not to the Noahic flood, but to the "water above the firmament,"[57] but this view does not adequately account for the predominate usage of this unique word in biblical Hebrew to refer to the Noahic flood.
- The verb translated sat enthroned (יָשָׁב), a qatal verb, is probably past-tense.[58] The past-tense verb in v. 10 contrasts with the present tense throughout vv. 3-9. Whereas vv. 3-9 describe the flood from the perspective of someone who is there and watching the events unfold (imperfective aspect), v. 10 represents a return to the present time and describes the flood from the perspective of its having been completed (perfective aspect): "YHWH sat enthroned over the flood."
- The preposition translated over (לַ) in the phrase "over the flood" (לַמַּבּוּל) is disputed,[59] but it probably indicates YHWH's position "over the flood."[60], which means that he is the "king of the flood" (CEV), the one who "rules over the deep waters" (GNT).[61] YHWH's mastery over the flood described in this verse parallels the description in v. 3 ("YHWH thunders against the waters"). A number of other passages describe YHWH's mastery over the waters.[62]
- The unusual word order in v. 10a (lit.: YHWH over the flood sat enthroned) might function to mark the beginning of a new section ("aperture").[63] By contrast, the name "YHWH" might be marked for topic, and the phrase "over the flood" might be marked for focus: "As for YHWH, he sat enthroned (not just over any-old storm, but) over the flood."
- The verb and... sits enthroned (וַיֵּשֶׁב) is a wayyiqtol verb that continues the semantics of the previous clause. The added prepositional phrase forever draws out the eternal significance of the past action. GKC notes this verse as an example where wayyiqtol follows a present perfect to indicate the continuation of the effect of the action: "he sat down, and has been enthroned ever since."[64]
v. 11[ ]
Watch the Overview video on v. 11.
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 11a | יְֽהוָ֗ה עֹ֭ז לְעַמּ֣וֹ יִתֵּ֑ן | YHWH gives strength to his people; |
| 11b | יְהוָ֓ה ׀ יְבָרֵ֖ךְ אֶת־עַמּ֣וֹ בַשָּׁלֽוֹם׃ | YHWH blesses his people with peace. |
Expanded Paraphrase[ ]
YHWH who dwells with his people gives strength to his people so that they have victory in battle. YHWH defeats the enemies of his people, just as he defeated the chaotic waters in the days of Noah, and thus he blesses his people with peace.
Grammatical Diagram[ ]
Notes[ ]
- If the psalm is recited in response to a victory in battle, then the verbs in this verse (gives...blesses) are probably timeless/present[65] rather than future ("YHWH will give... will bless")[66] or modal ("May YHWH give... bless").[67]
Bibliography[ ]
- Albright, W. F. 1950. “A Catalogue of Early Hebrew Lyric Poems (Psalm Lxviii).” Hebrew Union College Annual 23 (1): 1–39.
- Baethgen, Friedrich. 1904. Die Psalmen. Göttingen: Vandenhoeck und Ruprecht.
- Basevi, Claudio. 1990. “El Salmo 29: Algunas Observaciones Filógicas Sobre El Texto Hebreo y Griego.” Scripta Theologica 22 (January):13–47.
- Briggs, Charles A., and Emilie Briggs. 1906. A Critical and Exegetical Commentary on the Book of Psalms. Vol. 1. ICC. Edinburgh: T & T Clark.
- Calvin, John. Commentary on the Book of Psalms. Translated by James Anderson. Grand Rapids: Christian Classics Ethereal Library.
- Cook, John. 2013. “Aspect: Pre-Modern Hebrew.” In EHLL, 1:201–5. Brill.
- Craigie, Peter C. 1983. Psalms 1–50. WBC 19. Waco, TX: Word.
- Cross, Frank M. 1950. “Notes on a Canaanite Psalm in the Old Testament.” Bulletin of the American Schools of Oriental Research 117: 19–21.
- Dahood, Mitchell. 1966. Psalms. Vol. 1. Anchor Bible Commentary. New York: Doubleday.
- Day, John. 1979. “Echoes of Baal’s Seven Thunders and Lightnings in Psalm XXIX and Habakkuk III 9 and the Identity of the Seraphim in Isaiah VI.” Vetus Testamentum 29 (2): 143–51.
- Delitzsch, Franz. 1883. Biblical Commentary on the Psalms: Vol. 1. Translated by Eaton David. Vol. 1. New York: Funk and Wagnalls.
- Eaton, John Herbert. 1967. Psalms. Torch Bible Paperbacks. London: S.C.M. Press.
- Gunkel, Hermann. 1926. Die Psalmen. 4th ed. Göttinger Handkommentar Zum Alten Testament 2. Göttingen: Vandenhoeck & Ruprecht.
- Hossfeld, Frank-Lothar, and Erich Zenger. 1993. Die Psalmen I: Psalm 1–50. Neue Echter Bibel. Würzburg: Echter.
- Hupfeld, Hermann. 1855. Die Psalmen. Vol. 1. Gotha: Friedrich Andreas Perthes.
- Ibn Ezra. Ibn Ezra on Psalms.
- Kidner, Derek. 1973. Psalms 1-72: An Introduction and Commentary on Books I and II of the Psalms. London: Inter-Varsity Press.
- May, Herbert G. 1955. “Some Cosmic Connotations of Mayim Rabbîm, ‘Many Waters.’” Journal of Biblical Literature 74 (1): 9–21.
- Niccacci, Alviero. 2006. “The Biblical Hebrew Verbal System in Poetry.” In Biblical Hebrew in Its Northwest Semitic Setting: Typological and Historical Perspectives, edited by Steven E. Fassberg and Avi Hurvitz, 247–68. Jerusalem: Hebrew University Magnes Press.
- Olshausen, Justus. 1853. Die Psalmen. Leipzig: S. Hirzel.
- Perowne, J. J. Stewart. 1870. The Book of Psalms: A New Translation, with Introductions and Notes Explanatory and Critical. London: Bell.
- Radak. Radak on Psalms.
- Schenker, Adrian. 1994. “Gewollt Dunkle Wiedergaben in LXX? Am Beispiel von Ps 28 (29),6.” Biblica 75 (4): 546–55.
- Schwartz, Mark. 2018. “Warfare in the World of the Bible.” In Behind the Scenes of the Old Testament: Cultural, Social, and Historical Contexts, edited by Jonathan S. Greer, John W. Hilber, and John H. Walton, 506–14. Grand Rapids: Baker Academic.
- Shehadeh, Lamia R. 1991. “Lebanon in Ancient Texts.” In Quest for Understanding: Arabic and Islamic Studies in Memory of Malcom H. Kerr, 3–13. Beirut: American University of Beirut.
- Watson, Wilfred G. E. 2001. Classical Hebrew Poetry: A Guide to Its Techniques. London ; New York: T & T Clark.
Legends[ ]
Grammatical diagram
For legend, click "Expand" to the right
| Grammatical Term | Definition | Diagram | Example |
|---|---|---|---|
| Clausal Additions | |||
| Subject | The subject performs the action of the active verb or receives the action of a passive verb. With intransitive verbs |
Indicated at the beginning of the main clausal line, and followed by a vertical line that crosses over the main clause line (separating the subject from the predicate). |
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| Direct Object | Object that receives the direct action of a (transitive) verb | Indicate with a vertical line up from main clausal line | 
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| Predicate adjective/ Subject complement |
A word used with a linking verb (ex. "to be"), renaming or restating the subject. Can be a whole prepositional phrase. |
Indicate with a vertical slanted line up from the main clausal line. It can be on a stand if it is an embedded clause. |
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| Object Complement | Word following a direct object to state what it has become. | Indicate with a vertical slanted line up from the main clausal line. |
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| Infinitives | Can be subject, adverbial, or an infinitive construct. | Indicate with double vertical lines that cross the main clausal line. If used adverbially (ie. an embedded clause), place on a stand. |
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| Participles | A verbal noun/adjective that can be used in three positions: (1) substantival; (2) attributive; (3) predicative. |
Indicate with a round vertical line. Substantival participles are placed on a stand (they are embedded). Attributive participles are placed with a rounded line underneath what is modified. |
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| Modifiers | |||
| Adjectives | A word modifying a noun to indicate quality, quantity, extent, or differentiating something from something else. |
Indicate with a slanted line down from what is modified. |
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| Adverbs | A word that modifies a verb, adverb, adjective, prepositional phrase, clause, or sentence to express a relation (ex. manner, quality, or time). |
Indicate with a slanted line down from what is modified. | 
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| Construct relationships | Construction can express many different relationships between two (or more) nouns. English grammarians call this construction a ‘Construct’ (our term) or ‘Genitive’ phrase; Hebrew grammarians call it smīḵūt (סְמִיכוּת). |
Indicate with a stair-step down from the modified word/clause/phrase. |
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| Prepositional phrases | A phrase that consists of a preposition and its object and has adjectival or adverbial value | Indicate with a slanted vertical line connecting to a new clause. |
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| Connectives | (1) Coordinating conjunctions join together words or word groups of equal grammatical rank (2) Subordinating conjunctions join a main clause and a clause which does not form a complete sentence by itself. |
Indicate with a dashed line down from a vertical line marker. |
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| Embedded clause | A clause inside another clause which can include substantival participles, adverbial infinitives, and prepositional phrases. |
Indicate using stilts. | 
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| Particles | |||
| Subordinating particle | Indicates a dependent clause. |
Indicate with a dashed line down from the antecedent to the pronoun. |
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| Apposition | A word that is functioning as an explanatory equivalent as another in the sentence | Place on a line apart from the diagram but next to the word it is the equivalent of with an equal sign in between. |
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| Vocative | Indicating a person being addressed (usually with a 2nd person verb) | Place on a line apart from the diagram next to the '()' indicating the gapped subject an equal sign in between. |
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Master Diagram
Shapes and colours on grammatical diagram
For legend, click "Expand" to the right
| Prepositional phrase | Construct chain | Construct chain within a prepositional phrase | Phrase-level waw | Article and כֹּל | |
|---|---|---|---|---|---|
| Diagram Shading | 
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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 |
Expanded paraphrase
For legend, click "Expand" to the right
- Close but Clear (CBC) translation
- Assumptions which provide the most salient background information, presuppositions, entailments, and inferences
Footnotes[ ]
29
- ↑ The Hebrew text comes from Open Scriptures Hebrew Bible, which presents the text of the Leningrad Codex (the Masoretic text). The English text is our own "Close-but-clear" translation (CBC). The CBC is a “wooden” translation that exists to provide a window into the Hebrew text. It is essentially an interlinear that has been put into English word-order. It is also similar to a “back-translation” (of the Hebrew) often used in Bible translation checking. It is important to remember that the CBC is not intended to be a stand-alone translation, but is rather a tool for using the Layer by Layer materials. The CBC is used as the primary display text (along with the Hebrew) for most analytical visualisations. It is also used as the display text for most videos.
- ↑ A legend for the expanded paraphrase is available near the bottom of this page, in the section titled "Legends."
- ↑ Legends for both the grammatical diagram and the shapes and colours on the grammatical diagram are available near the bottom of this page, in the section titled "Legends."
- ↑ The phrase בְּנֵי אֵלִים occurs also in Ps 89:7. Cf. the more common Hebrew phrase בְּנֵי אֱלֹהִים (Gen 6:2, 4; Job 1:6; 2:1; 38:7) and the Aramaic phrase בַר אֱלָהִין (Dan 3:25). All of these phrases refer to divine beings. Cf. the phrase "the assembly of the sons of the gods" in the Ugaritic Ba'lu Myth (COS I, 258). YHWH's heavenly court consists of lesser divine beings (cf. 1 Kgs 22:19; Job 1:6; 2:1; 38:7; Pss 82; 89:6-7).
- ↑ Craigie argues convincingly, on the basis of the similarities between Psalm 29 and Exodus 15 as well as the use of storm imagery in connection with warfare, that "Ps. 29 reflects a particular stage in the development of the Hebrew tradition of victory hymns... it is a general victory hymn, though it was probably devised for use in the specific celebrations of victories over Canaanite enemies (as implied by the Canaanite allusions). The initial setting for its use would have been in a victory celebration undertaken on the return of the army from battle of military campaign" (Craigie 2004, 246).
- ↑ "In many of these [ancient] societies, including that of ancient Israel, wars were divinely orchestrated, with the chief deity of each culture being an active participant in battle" (Schwartz 2018, 512).
- ↑ Cf. Deut 32:3; Pss 96:7-8 = 1 Chron 16:28-29.
- ↑ In vv. 1b-2a, the indirect object (לַיהוָה) precedes the direct object (cf. Ps. 96:7=1 Chron 16:28). This may be explained by the fact that לַיהוָה is shorter than the coordinated phrase כָּב֥וֹד וָעֹֽז (v. 1b) and the construct phrse כְּב֣וֹד שְׁמ֑וֹ (v. 2a). "Long constituents tend to occur at the end of a clause" (BHRG §46.1.3.1). Contrast e.g., Deut. 32:3, in which the indirect object is longer than the direct object and so occurs last in the clause – הָב֥וּ גֹ֖דֶל לֵאלֹהֵֽינוּ. Lunn (2006, 301) also regards the word order in Ps. 29:1-2 as "canonical."
- ↑ Cf. Olshausen 1853, 142 Cf. Pss 66:2; 96:8 = 1 Chron. 16:29; cf. Ps 79:9.
- ↑ Watson 2001, 150-156
- ↑ See also Ps. 77:17; Hab. 3. Cf. Albright 1950:1-18.
- ↑ Watson 2001, 154.
- ↑ Watson 2001, 154.
- ↑ TDOT I, 619.
- ↑ NIV, NLT, ESV, NEB, NJB; cf. HFA, ELB, EÜ, ZÜR; NRSV ["holy splendor"]; cf. Aquila: εν διαπρεπεια ηγιασμενη; Symmachus: εν ευπρεπεια αγια; Quinta: εν ευπρεπεια αγιου; SDBH; Radak; cf. Prov. 14:28.
- ↑ Hossfeld and Zenger 1993, 183. Similarly, Kidner argues that the use of the phrase in 2 Chron 20:21 supports reading Ps 29:2b as "worship the Lord for the splendour of (his) holiness" (Kidner 1973, 125-126).
- ↑ E.g., NIV, NLT; so both Hossfeld and Kidner in parentheses; cf. LXX, Syriac.
- ↑ BDB, DCH, HALOT; Jerome [en decore sancto]; NET, REB, RSV, LUT, NGÜ; so Hupfeld 1855, 171; Perowne 1870, 264; Delitzsch 1883, 447; Briggs 1906, 252; Craigie 2004, 242-3.
- ↑ Briggs 1906, 252.
- ↑ The noun הדרה occurs only five times, always in construct (הַדְרַת): הַדְרַת־קֹדֶשׁ (Pss 29:2; 96:9 = 1 Chron. 16:29; 2 Chron. 20:21); הַדְרַת־מֶלֶךְ (Prov 14:28). See DCH for an analysis of these phrases. Also, the related verb (הדר) can mean "to adorn" (cf. Isa 63:1 הָדוּר בִּלְבוּשׁוֹ). A third interpretation of the phrase is also possible. Following the suggestion by F. M. Cross (1950, 21) based on an Ugaritic parallel, some translations have "when he appears in his holiness" (e.g., GNB; cf. Dahood), but the evidence for this interpretation is dubious (see Craigie 2004, 242-3).
- ↑ The fact that the phrase "YHWH's voice" is repeated seven times (vv. 3-9) may be significant in light of Baal's "seven lightnings" (RS 24.245, 3b-4) (see Day 1979).
- ↑ "The word קול, 'voice', 'sound' followed by a genitive, is quite often used as an exclamatory particle: the sound of ..!" (JM §162e). See the examples cited in JM §162e, GKC §146b, and IBHS §40.23. Although the grammars exclude Ps 29 from these examples, there is no basis for this exclusion. The instances of קוֹל יְהוָה in Ps 29 fit the profile for this usage. In vv. 3-7, the phrase קוֹל יְהוָה is followed either by participles (vv. 5a, 7) or by prepositional phrases (vv. 3-4), not by finite verbs. This is typical of קוֹל + genitive functioning as an exclamation (e.g., Gen. 4:10; Isa. 13:4; Isa. 66:6; Ct. 5:2; etc.). By contrast, taking קוֹל יְהוָה as the subject involves grammatical difficulties (e.g., the prepositional phrases in v. 4ab and the apparently anachronistic use of the participle with present progressive semantics in vv. 5a, 7a).
- ↑ Cf. plural קֹלֹות in Ex. 9:23, 29, 33f; 19:16; 20:18; 1 Sam 12:17f; sg. קוֹל associated with "thunder" [רעם] in 1 Sam 7:10; Isa. 29:6; Ps. 18:14=2 Sam. 22:14; Ps. 77:19; 104:7; Job 37:4.
- ↑ E.g., "Ba'lu emits his holy voice, Ba'lu makes the thunder roll over and over again. His [holy] voice [causes] the earth [to tremble], [at his thunder] the mountains shake with fear" (COS I, 262-263). Another text associates Baal's lightning and thunder with the number seven: "Seven lightnings (he had), Eight storehouses of thunder were the shafts of (his) lightnings" (RS 24.245 lines 3b-4).
- ↑ Cf. Day 1979.
- ↑ 1 Sam 7:10—וַיַּרְעֵ֣ם יְהוָ֣ה׀ בְּקֹול־גָּ֠דֹול בַּיֹּ֨ום הַה֤וּא עַל־פְּלִשְׁתִּים֙ וַיְהֻמֵּ֔ם. Cf. Eaton: "V. 3 refers to the thunderous word of God against (not upon) the rebellious waters" (1967, 90).
- ↑ Cf. Gen. 1:7; Ps. 148:4.
- ↑ Cf. Baethgen 1904; Briggs 1906, 252. As Dahood argues, "The Mediterranean is probably meant, since in its present form the poem describes a storm moving in from the west." In Ps 107:23, the phrase "many waters" refer to the sea.
- ↑ Cf. Pss 18:2; 104:3; cf. BDB, Hupfeld 1855, 172, Delitzsch 1883, 448-9.
- ↑ Kraus 1988, 349.
- ↑ Cf. Pss 104:7; 114.
- ↑ May 1955. Elsewhere in the Bible, water is a symbol of chaos (Pss 74:13-14; 89:10) and threat to God's people (Pss 18:17, 32:6; 46; 124:4).
- ↑ Cf. Lunn 2006, 301.
- ↑ NIV, NLT, ESV,CEV, GNT, NET, NEB, LUT, HFA, NGÜ, ELB, GNB, ZÜR, RVR-95, DHH.
- ↑ Hossfeld 1993, 183; cf. Nicacci 2006; so LXX, Jerome, EÜ.
- ↑ If this interpretation is adopted, then see GKC §141c (fn. 2) on how to interpret the beth prepositions.
- ↑ BDB 206h. This is especially common "where the art. depends on the punctuation, after preps., esp. ב" (BDB 206h). E.g., Prov 25:5 (בצדק); Isa 28:15 (בשקר); etc. Cf. בשלום in Ps 29:11.
- ↑ See e.g., Craigie 2004.
- ↑ Cf. Craigie 2004, 245-246.
- ↑ Cf. Schenker 1994, 553-554; Pietersma 2004, 5.
- ↑ 1 Kgs 8:4f; Pietersma 2004, 5. Pietersma thinks that this title was "clearly not inspired by the contents of the psalm but instead by the title of the following one" (2004, 5). However, for reasons given above, it is more likely that this tradition attached to Psalm 29 [LXX 28] grew out of the psalm itself.
- ↑ Cf. Isa 2:13; Ps 104:16.
- ↑ "In extra-biblical references Lebanon is called the home of gods." Shehadeh, 'Lebanon in Ancient Texts in Quest for Understanding: Arabic and Islamic Studies in Memory of Malcom H. Kerr, 1990, 3-13.
- ↑ "Ritual centers were located at the foot of Hermon: Baal-gad (Baal of the Oracle?) in the valley of Lebanon under Mt. Hermon (Josh. 11:17), and Baal-hermon (1 Chr. 5:23)." ABD III.158.
- ↑ Cf. Basevi 1990, Hossfeld 1993.
- ↑ The following observations argue in favor of interpreting חֹצֵב as "hew." (1) This is the usual meaning of the verb חצב (qal) in biblical Hebrew. (2) The occurrence of the verb in Ps. 29:7 comes right after the mention of mountains in the previous verse (Lebanon and Sirion). This is significant, since חצב is associated with mountains as the location where the action often takes place (e.g., Deut. 8:9: וּמֵהֲרָרֶ֖יהָ תַּחְצֹ֥ב נְחֹֽשֶׁת; cf. the phrase חצב בהר in 1 Kings 5:29; 2 Chron. 2:1, 17).
- ↑ E.g., NIV, NLT, CEV, GNT; cf. Ibn Ezra, Radak, Calvin, et. al. This is the only time this phrase occurs, although similar phrases occur elsewhere: אש להבה (Isa 4:5; Hos 7:6; Lam 2:3) = "flaming fire" (DCH) אש להבות (Ps 105:32).
- ↑ On the present-progressive potential of yiqtol, see BHRG §19.3.4; Cook 2013, 201-5.
- ↑ Dahood; Hossfeld 1993, 184.
- ↑ Kadesh Barnea, by contrast, is never referred in the Bible as מִדְבַּר קָדֵשׁ. Furthermore, after mentioning Kadesh (v. 8), the next verse (v. 9) mentions "forests" (יערות) and the deer which live in them (אילות). This would not be appropriate if the reference were to the bleak desert of Kadesh in the south. Further support for identifying Kadesh as a place near Lebanon and Sirion is the fact that the phrase mdbr qds appears in an Ugaritic text: "Take up (your belongings), prepare (yourselves a place) in the holy stepped-land (mdbr qds); There you must dwell as aliens among the stones and trees..." (COS I, 282). Note that Kadesh is described as a place full of "stones and trees." The word מִדְבַּר does not imply a dry, tree-less place, but rather an unoccupied wilderness (cf. SDBH).
- ↑ cf. RSV, NRSV, NIV, NLT, GNT, NET, NJB, HFA, RVR95, NVI, DHH, PDV2017.
- ↑ Cf. ESV, CEV, JPS85, REB, LUT, NGÜ, EÜ, GNB, ZÜR, NBS, NVS78P, BDS, NFC, TOB.
- ↑ Although it is true that the verb יחולל (polel) is not usually causative ("cause to give birth"), this does not mean that a causative interpretation is ruled out. The piel stem is sometimes doubly transitive (e.g., ילד "cause to bring forth"). The alternative translation "oaks" is ungrammatical, relatively unsupported among ancient traditions (though Symmachus may support this reading), and based largely on the desire for v. 9a to be "synonymously parallel" with v. 9b.
- ↑ The main problem with this view is that the plural of יַעַר ("forest") is, in its two instances, not יְעָרוֹת but יְעָרִים. It may be that the noun יַעַר has both a masculine form and a feminine form (cf. e.g., חלק/חלקה and ציץ/ציצה) (cf. IBHS §6.4.3). According to Dahood, there is some support for a feminine form of this word in Ugaritic (the Ugaritic place name yʿrt and the gentilic yʿrty). Other interpretations of v. 9b (e.g., "causes goat kids to be born prematurely"; "makes goat kids wet") are attractive but have only slender evidence in their support (mostly evidence from cognate languages). For this reason, we have followed the traditional interpretation.
- ↑ Delitzsch; cf. Hupfeld (jeder der darin Wohnenden); Perowne ("all that are therein"); Kidner ("everything in the temple").
- ↑ TWOT; cf. BDB; Targum of Ps. 29; Ibn Ezra; Perowne 1870, 265; Baethgen 1904, 83; Briggs 1906, 256; et. al.
- ↑ DCH; cf. HALOT ("celestial sea"); Hossfeld 1993, 185; Gunkel 1926, 126.
- ↑ Hossfeld 1993:184; cf. Nicacci 2006; so NJPS, NJB, Aquila, Symmachus. Most modern translations render the verb with present tense: "sits enthroned" (NIV, ESV, NET, cf. NLT, ESV, CEV, GNT, LT, HFA, NGÜ, ELB, EÜ, GNB, ZÜR, RVR95).
- ↑ Other options, in addition to the option presented here, include understanding the preposition in a temporal sense (enthroned "since the Flood", DCH) or as indicating purpose ("in order to bring the flood", Baethgen 1904, 83).
- ↑ NIV, NLT, ESV, NET, LUT, HFA, NGÜ, EÜ, ZÜR; Hupfeld 1868, 178; Hossfeld 1993, 185; Craigie 2004, 243
- ↑ With the verb ישב, the preposition ל can indicate the place where someone sits (e.g., Ps. 9:5 [לְכִסֵּא]; Ps. 110:1 [לִימִינִי]).
- ↑ E.g., Pss. 77:17; 89:10; 104:6-7.
- ↑ Lunn 2006, 161, 301.
- ↑ GKC §111r; cf. Ps. 41:13.
- ↑ So NIV, NLT, GNT, NET, NGÜ, NVI, DHH.
- ↑ Cf. LXX, Jerome, NEB, LUT, HFA, GNB, RVR95.
- ↑ Cf. ESV, CEV, ELB, EÜ, ZÜR; cf. Gunkel 1926, 122. A modal interpretation is unlikely, since the yiqtol verbs are not clause-initial. The subject precedes the verb in both 11a and 11b.