Psalm 30 Semantics
Psalm 30
About the Grammar & 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.
About the Grammar Layer
The grammar layer visually represents the grammar and syntax of each clause. It also displays alternative interpretations of the grammar. (For more information, click "Show/Hide Grammar Legend" below.)
| Visualization | Description |
|---|---|
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The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb. |
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The object is indicated by a vertical line that does not cross the horizontal line of the clause. Infinitives and participles may also have objects. If the direct object marker (d.o.m.) is present in the text, it appears in the diagram immediately before the object. If the grammar includes a secondary object, the secondary object will appear after the object, separated by another vertical line that does not cross the horizontal line of the clause. |
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The subject complement follows the verb (often omitted in Hebrew) separated with a line leaning toward the right. It can be a noun, a whole prepositional phrase or an adjective. The later two appear modifying the complement slot. |
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When a noun further describes or renames the object, it is an object complement. The object complement follows the object separated by a line leaning toward the right. |
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In a construct chain, the noun in the absolute form modifies the noun in the construct form. |
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Participles are indicated in whatever position in the clause they are in with a curved line before the participle. Participles can occur as nominal, where they take the place of a noun, predicate, where they take the place of a verb, or attributive, where they modify a noun or a verb similar to adjectives or adverbs. |
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Infinitives are indicated by two parallel lines before the infinitive that cross the horizontal line. Infinitive constructs can appear as the verb in an embedded clause. Infinitive absolutes typically appear as an adverbial. |
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The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain. |
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The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause. |
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Modifiers are represented by a solid diagonal line from the word they modify. They can attach to verbs, adjectives, or nouns. If modifying a verb or adjective, it is an adverb, but if modifying a noun, it is an adjective, a quantifier, or a definite article. If an adverb is modifying a modifier, it is connected to the modifier by a small dashed horizontal line. |
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Adverbials are indicated by a dashed diagonal line extending to a horizontal line. These are nouns or infinitives that function adverbially (modifying either a verb or a participle), but are not connected by a preposition. |
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Prepositional phrases are indicated by a solid diagonal line extending to a horizontal line. The preposition is to the left of the diagonal line and the dependent of the preposition is on the horizontal line. They can modify verbs (adverbial) or nouns (adjectival). |
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Embedded clauses are indicated by a "stand" that looks like an upside-down Y. The stand rests in the grammatical position that the clause fulfills. Extending from the top of the stand is a horizontal line for the clause. If introduced by a complementizer, for example כִּי, the complementizer appears before the stand. Embedded clauses can stand in the place of any noun. |
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When clauses are joined by a conjunction, they are compound clauses. These clauses are connected by a vertical dotted line. The conjunction is placed next to the dotted line. |
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Within a clause, if two or more parts of speech are compound, these are represented by angled lines reaching to the two compound elements connected by a solid vertical line. If a conjunction is used, the conjunction appears to the left of the vertical line. Almost all parts of speech can be compound. |
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Subordinate clauses are indicated by a dashed line coming from the line dividing the subject from the predicate in the independent clause and leading to the horizontal line of the subordinate clause. The subordinating conjunction appears next to the dashed line. |
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Relative clauses also have a dashed line, but the line connects the antecedent to the horizontal line of the relative clause. The relative particle appears next to the dashed line. |
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Sentence fragments are represented by a horizontal line with no vertical lines. They are most frequently used in superscriptions to psalms. They are visually similar to discourse particles and vocatives, but most often consist of a noun phrase (that does not refer to a person or people group) or a prepositional phrase. |
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In the body of the psalm, a horizontal line by itself (with no modifiers or vertical lines) can indicate either a discourse particle or a vocative (if the word is a noun referring to a person or people group). A discourse particle is a conjunction or particle that functions at the discourse level, not at the grammatical level. Vocatives can appear either before or after the clause addressed to them, depending on the word order of the Hebrew. |
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Apposition is indicated by an equal sign equating the two noun phrases. This can occur with a noun in any function in a sentence. |
| Hebrew text colors | |
|---|---|
| Default preferred text | The default preferred reading is represented by a black line. The text of the MT is represented in bold black text. |
| Dispreferred reading | The dispreferred reading is an alternative interpretation of the grammar, represented by a pink line. The text of the MT is represented in bold pink text, while emendations and revocalizations retain their corresponding colors (see below). |
| Emended text | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is represented by bold blue text, whether that reading is preferred or dispreferred. |
| Revocalized text | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is represented by bold purple text, whether that reading is preferred or dispreferred. |
| (Supplied elided element) | Any element that is elided in the Hebrew text is represented by bold gray text in parentheses. |
| ( ) | The position of a non-supplied elided element is represented by empty black parentheses. For example, this would be used in the place of the noun when an adjective functions substantivally or in the place of the antecedent when a relative clause has an implied antecedent. |
| Gloss text colors | |
|---|---|
| Gloss used in the CBC | The gloss used in the Close-but-Clear translation is represented by bold blue text. |
| Literal gloss >> derived meaning | A gloss that shows the more literal meaning as well as the derived figurative meaning is represented in blue text with arrows pointing towards the more figurative meaning. The gloss used in the CBC will be bolded. |
| Supplied elided element | The gloss for a supplied elided element is represented in bold gray text. |
About the Lexical Semantics Layer
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.
- See our growing collection of Venn Diagrams, not only for Psalm 30, but for all of the psalms.
- See SDBH on Psalm 30.
About the Phrase-Level Semantics Layer
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.
| Visualization | Description |
|---|---|
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The prepositional phrase is indicated by a solid green oval. |
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The construct chain is indicated by a solid yellow oval. |
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When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval. |
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The article is indicated by a solid blue oval. |
About the Verbal Semantics Layer
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.
| Conjugations | |
|---|---|
| qatal | yiqtol-jussive |
| wayyiqtol (following qatal)* | cohortative |
| yiqtol | participle |
| wayyiqtol (following yiqtol)* | wayyiqtol (following participle)* |
| weyiqtol | inf. construct |
| weqatal | inf. absolute |
| *Wayyiqtol is colored a darker version of the conjugation it follows. | |
| Relative tense arrows | ||||
|---|---|---|---|---|
| Relative tense arrows (placed within the appropriate 'Fut/Pres/Past' column) are color coded according to the conjugation of the verb. The arrows in the table below are colored according to the typical uses of the conjugations. | ||||
| After/posterior/future | Imminent future | Simultaneous/right now | Recent past | Before/anterior/past |
| ← ← |
↤ | ↓↓↓ | ↦ | → → |
| Aspect | ||||
|---|---|---|---|---|
| Continuous | Habitual or iterative | Stative | Perfective | |
| Encoded in words | ⟲ | ⟲⟲⟲ | ⎯ | • |
| Inferable from context | ⟲ | ⟲⟲⟲ | ⎯ | • |
| Reference point movement | |
|---|---|
| Movement | No movement |
| ⇐ | ⇍ |
| Modality | |
|---|---|
| indicative | purpose/result |
| jussive | necessity |
| imperative | possible |
| cohortative | probable |
| wish | ability |
| (past) conditional | interrogative, etc. |
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
Psalm 30 Verbal Semantics
For an overview of the Verbal Semantics of Psalm 30, click the expandable button below.
Psalm 30 Semantic Analysis & Diagrams
The following grammatical diagrams are zoomable, and the lexical and phrasal overlays can be toggled on/off. Notes on the semantic layers can be found beneath each verse's diagram.
v. 1
| Hebrew | Verse | English |
|---|---|---|
| מִזְמ֡וֹר שִׁיר־חֲנֻכַּ֖ת הַבַּ֣יִת לְדָוִֽד׃ | v. 1 | A psalm. The song for the dedication of the house. By David. |
Preferred
SimpleGrammar
DiscourseUnit [Ps 30]
DiscourseUnit [v. 1]
Fragment
noun: מִזְמוֹר a psalm
Fragment
Nominal <gloss="the song for the dedication of the house">
ConstructChain
noun: שִׁיר the song
ConstructChain
noun: חֲנֻכַּת the dedication
Nominal
article: הַ the
noun: בַּיִת house
Adjectival <status="alternative">
PrepositionalPhrase
Preposition
preposition: לְ of
Object
noun: דָוִד David
Fragment
Nominal
Adjectival
PrepositionalPhrase
Preposition
preposition: לְ by
Object
noun: דָוִד David
Notes
Note for v. 1
v. 1 – The Masoretic accents treat שִׁיר־חֲנֻכַּ֖ת הַבַּ֣יִת לְדָוִֽד as one prosodic unit,[1] indicating the final modification, "of David," as modifying what precedes. Such syntax is also a possible interpretation of Jerome,[2] Aquila and Symmachus,[3] though is explicitly not followed by the LXX or Targum Psalms.[4] Since לְדָוִד is such a common element of superscriptions, and prototypically we would not expect a lamed for the ownership of the house, but the final element of the construct chain, we have preferred not to follow the suggestion of the Masoretic accents.[5]
Note for v. 1
v. 1 – The relationship between the first two constituents of the construct chain שִׁיר־חֲנֻכַּ֖ת הַבַּ֣יִת have been interpreted as purpose, i.e., "A song for the dedication" (CJB; cf. DHH, NABRE, NIV, REB, RJPS, the major French and German translations);[6] location, i.e., "A song at the dedication" (ESV; cf. NASB, NET, RVC);[7] and specification, i.e., "A song about the dedication of the house."[8] We prefer the purpose interpretation,[9] which seems to be the most neutral and also inclusive, since, if a song is composed for the dedication of the house, it would be performed at that dedication (location).[10] At the same time, the purpose interpretation does not commit to the necessity that the psalm's content concern the dedication of the house (i.e., specification), which does not seem to be the case.
v. 2
| Hebrew | Verse | English |
|---|---|---|
| אֲרוֹמִמְךָ֣ יְ֭הוָה כִּ֣י דִלִּיתָ֑נִי | v. 2a | I shall exalt you, YHWH, because you drew me up |
| וְלֹא־שִׂמַּ֖חְתָּ אֹיְבַ֣י לִֽי׃ | v. 2b | and did not let my enemies rejoice over me. |
Preferred
SimpleGrammar
DiscourseUnit [v. 2]
Fragment
Vocative
noun: יְהוָה YHWH
Fragment
Clause
Predicate
verb: אֲרוֹמִמְ I shall exalt
Object
suffix-pronoun: ךָ you
SubordinateClause
Conjunction
conjunction: כִּי because
ClauseCluster
Clause
Predicate
verb: דִלִּיתָ you drew up* >> rescued
Object
suffix-pronoun: נִי me
Conjunction
conjunction: וְ and
Clause
Predicate
verb: שִׂמַּחְתָּ you let rejoice
Object
ConstructChain <gloss="my enemies">
noun: אֹיְב enemies
suffix-pronoun: ַי me
Adverbial
adverb: לֹא not
Adverbial
PrepositionalPhrase
Preposition
preposition: ל over
Object
suffix-pronoun: ִי me
Notes
Note for v. 2
v. 2 – The verb דִלִּיתָ֑נִי is the only place in the Bible the verbal root דלה is found in the piel. It does not seem to have been universally recognized, however, as the Babylonian witnesses point the verb as a qal, as found in the Tiberian tradition also in Exodus 2:16, 19; Proverbs 20:5. It may be that not much semantic distinction is intended between the stable qal and slightly controversial piel, then, though if analyzed as a piel, it fits the profile of a piel of causative motion that "describes an action which takes place over a greater extent" (Penney 2026) than that of the corresponding qal, for example, qal "gather" and piel "gather up" for the root לקט (Gen 31:46; 47:14, respectively). Since pluractional "being drawn up multiple times" does not seem to fit the context and message of the psalm, it may be that the distance the psalmist was drawn up from the depths is construed as greater than would be expected with qal דלה.
The second piel verb of the verse, שִׂמַּ֖חְתָּ, is less controversial, with causative semantics—or, perhaps more accurately, permissive.
Note for v. 2
v. 2 – In the phrase וְלֹא־שִׂמַּ֖חְתָּ אֹיְבַ֣י לִֽי the lamed preposition is malefactive "against,"[11] "in the sense of mocking."[12] Jenni (2000, 123) considers the function akin to social contact of the experiencer of a process of "taking pleasure in someone's misfortune" (schadenfreudig sein); see also Psalm 35:19 (אַֽל־יִשְׂמְחוּ־לִ֣י אֹיְבַ֣י שֶׁ֑קֶר). Alternatively, Rashi claims that לִי should be understood כְּמוֹ עָלַי (cf. Böhler 2021, 535) as the LXX (ἐπ’ ἐμέ), Jerome (super me), Targum Psalms (עלי), CPA Psalms (ܥܠܝ). Although this may provide a more natural gloss following "rejoice" (see all the major modern translations), there may be intentionality in the frequency of לִי in the psalm (see vv. 11–12), whereas עַל does not occur. These latter two instances are benefactive (see below), so a malefactive interpretation here contributes to the pattern.
v. 3
| Hebrew | Verse | English |
|---|---|---|
| יְהוָ֥ה אֱלֹהָ֑י | v. 3a | YHWH, my God, |
| שִׁוַּ֥עְתִּי אֵ֝לֶ֗יךָ וַתִּרְפָּאֵֽנִי׃ | v. 3b | I cried to you for help and you healed me. |
Preferred
SimpleGrammar
DiscourseUnit [v. 3]
Fragment
Vocative
Apposition
noun: יְהוָה YHWH
ConstructChain <gloss="my God">
noun: אֱלֹה God
suffix-pronoun: ָי me
Fragment
ClauseCluster
Clause
Predicate
verb: שִׁוַּעְתִּי I cried for help
Adverbial
PrepositionalPhrase
Preposition
preposition: אֵלֶי to
Object
suffix-pronoun: ךָ you
Conjunction
conjunction: וַ and
Clause
Predicate
verb: תִּרְפָּאֵ you healed
Object
suffix-pronoun: נִי me
v. 4
| Hebrew | Verse | English |
|---|---|---|
| יְֽהוָ֗ה הֶֽעֱלִ֣יתָ מִן־שְׁא֣וֹל נַפְשִׁ֑י | v. 4a | YHWH, you brought up my life from Sheol; |
| חִ֝יִּיתַ֗נִי מִיָּֽרְדִי־בֽוֹר׃ | v. 4b | you restored me to life, so that I did not go down to the pit. |
Preferred
SimpleGrammar
DiscourseUnit [v. 4]
Fragment
Vocative
noun: יְהוָה YHWH
Fragment
Clause
Predicate
verb: הֶעֱלִיתָ you brought up
Object
ConstructChain <gloss="my life">
noun: נַפְשׁ life
suffix-pronoun: ִי me
Adverbial
PrepositionalPhrase
Preposition
preposition: מִן from
Object
noun: שְׁאוֹל Sheol
Fragment
Clause
Predicate
verb: חִיִּיתַ you restored to life
Object
suffix-pronoun: נִי me
Adverbial <gloss="so that I did not go down to the pit">
PrepositionalPhrase
Preposition
preposition: מִ away from
Object
Nominal
Clause
Subject <located="after infinitive construct">
Predicate
ConstructChain
verb-infinitive: יָּרְד going down to
suffix-pronoun: ִי me
Object
noun: בוֹר pit
Adverbial <status="alternative">
PrepositionalPhrase
Preposition
preposition: מִ separated from
Object
Nominal
Clause
Subject <located="after infinitive construct">
Predicate
verb-participle: יוֹרְדֵי those going down to
Object
noun: בוֹר pit
Notes
Note for v. 4
v. 4 – As discussed in the textual note, the form מִיָּֽרְדִי is a unique infinitive of ירד with a first-person suffix (the expected form is רִדְתִּי, which also only appears in our psalm, verse 10).[13]
Note for v. 4
v. 4 – In similar manner the first clause of the verse, the מִן preposition in the phrase חִ֝יִּיתַ֗נִי *מִיָּֽרְדִי*־בֽוֹר is privative without.[14] Other verbs of recovering or curing with privative מִן include גהה "heal" (Hos 5:13) and רפא "recover" (Lev 14:3; 2 Kgs 8:29; 9:15; Jer 30:17). With the verb חיה (though in the qal, whereas as in our present instance is in the piel stem) the affected object is חֳלִי "sickness" (see 2 Kgs 1:2; 8:8; Isa 38:9). Though "sickness" belongs to the contextual domain of "health and sickness," a natural consequence, if not reversed, is "going down to the pit," as our present example.
It is possible that an elided "you saved me" is expected to make sense of the מִן, as in the ELB: "du hast mich am Leben erhalten ⟨und bewahrt⟩ vor dem Hinabfahren zur Grube." Without this elision, translations such as the NABRE lack clarity: "you let me live, from going down to the pit." In any case, the sense "you have restored me to life without my going down to the pit" with a privative מִן essentially communicates "that I should not go down to the pit" (KJV; cf. EÜ, NASB, Ḥakham 1979, 161; cf. Böhler 2021, 535; Sommer 2022, 161; Staszak 2024, 205).[15]
Note for v. 4
v. 4 – The word מִיָּֽרְדִי is the qere (i.e., "what is read" according to the Masoretic tradition), while the ketiv (i.e., "what is written") is מיורדי. The difference amounts to YHWH reviving David from my going down to the pit, according to the qere and our preferred reading, in contrast to YHWH reviving David from those going down to the pit, which makes less sense, unless a partitive interpretation is supplied—"from among those going down to the pit." The ketiv is supported by the LXX, Quinta and the Peshitta,[16] while the qere is supported by Jerome (Hebr.), Targum Psalms, Aquila and Symmachus.[17] Since the plural participle referring to those who go down to the pit is such a frequent expression (see, e.g., Isa 38:18; Ezek 26:20; 31:14, 16; 32:18, 24, 25, 29, 30; Pss 28:1; 88:5; 143:7; Prov 1:12), it appears more likely that a scribe would mistakenly copy this easier reading, as well as add the letter waw, rather than delete a waw to create a unique form of the infinitive with a first-person suffix (the expected form is רִדְתִּי, which also only appears in our psalm, verse 10).[18]
v. 5
| Hebrew | Verse | English |
|---|---|---|
| זַמְּר֣וּ לַיהוָ֣ה חֲסִידָ֑יו | v. 5a | Sing praise to YHWH, his faithful ones! |
| וְ֝הוֹד֗וּ לְזֵ֣כֶר קָדְשֽׁוֹ׃ | v. 5b | And praise his holy name! |
Preferred
SimpleGrammar
DiscourseUnit [v. 5]
Fragment
Vocative
ConstructChain <gloss="his faithful ones">
noun: חֲסִידָי faithful ones
suffix-pronoun: ו him
Fragment
ClauseCluster
Clause
Predicate
verb: זַמְּרוּ sing praise
Adverbial
PrepositionalPhrase
Preposition
preposition: לַ to
Object
noun: יהוָה YHWH
Conjunction
conjunction: וְ and
Clause
Predicate
verb: הוֹדוּ praise
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ
Object
ConstructChain <gloss="his holy name">
noun: זֵכֶר memory >> name
ConstructChain
noun: קָדְשׁ holy
suffix-pronoun: וֹ him
Notes
Note for v. 5
v. 5 – The word זֵכֶר is literally "remembrance" or "memory," though used here, as in other psalms (see, e.g., Ps 97:12) as an "appellation through which one can be remembered -- name" (SDBH), in other words his "renown" (BDB) or "reputation" (DCH). See, especially the parallelism between the two terms in Ps 135:13: "Your name (שִׁמְךָ֣), Lord, endures forever, your renown (זִכְרְךָ֥), Lord, through all generations" (NIV; cf. לְשִׁמְךָ֥ וּֽלְזִכְרְךָ֖ in Isa 26:8).
Note for v. 5
v. 5 – In events of giving or communicating, the verb phrase typically involves the speaker, what is communicated, and the recipient. Nevertheless, "Often the content of the communication is implied by the content of the verb" (BHRG §39.11.1b; cf. Jenni 2000, 145), such as in the construction of לְ following ידה, such that we can interpret the verb phrase as sing [praise] to the name ➞ praise the name. See also Pss 6:6; 33:2; 75:2; 79:13; 92:2; 100:4; 105:1; 119:62, among others.
alternatives
SimpleGrammar
DiscourseUnit [v. 6 alternatives]
Fragment <status="alternative">
Clause
Subject
noun: רֶגַע a moment
Adjectival
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
ConstructChain
noun: אַפּ anger
suffix-pronoun: וֹ him
Predicate
verb: there is
Clause
Subject
noun: חַיִּים a life
Adjectival
PrepositionalPhrase
Preposition
preposition: בִּ in
Object
ConstructChain
noun: רְצוֹנ favor
suffix-pronoun: וֹ him
Predicate
verb: there is
Fragment <status="alternative">
Clause
Subject
noun: רֹגֶז rage <status="emendation">
Adjectival
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
ConstructChain
noun: אַפּ anger
suffix-pronoun: וֹ him
Predicate
verb: there is
Clause
Subject
noun: חַיִּים life
Adjectival
PrepositionalPhrase
Preposition
preposition: בִּ in
Object
ConstructChain
noun: רְצוֹנ favor
suffix-pronoun: וֹ him
Predicate
verb: there is
v. 6
| Hebrew | Verse | English |
|---|---|---|
| כִּ֤י רֶ֨גַע ׀ בְּאַפּוֹ֮ חַיִּ֪ים בִּרְצ֫וֹנ֥וֹ | v. 6a | For there is a moment in his anger; there is life in his favor. |
| בָּ֭עֶרֶב יָלִ֥ין בֶּ֗כִי וְלַבֹּ֥קֶר רִנָּֽה׃ | v. 6b | Weeping might remain during the evening, but by the morning there is a shout of joy. |
Preferred
SimpleGrammar
DiscourseUnit [v. 6]
Fragment
particle: כִּי because
Fragment
Clause
Subject
noun: רֶגַע a moment
Adjectival
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
ConstructChain <gloss="his anger">
noun: אַפּ anger
suffix-pronoun: וֹ him
Predicate
verb: there is
Fragment
Clause
Subject
noun: חַיִּים life
Adjectival
PrepositionalPhrase
Preposition
preposition: בִּ in
Object
ConstructChain <gloss="his favor">
noun: רְצוֹנ favor
suffix-pronoun: וֹ him
Predicate
verb: there is
Fragment
ClauseCluster
Clause
Subject
noun: בֶּכִי weeping
Predicate
verb: יָלִין might remain
Adverbial
PrepositionalPhrase
Preposition
preposition: בָּ during
Object
article: ה the <status="elided">
noun: עֶרֶב evening
Conjunction
conjunction: וְ but
Clause
Subject
noun: רִנָּה a shout of joy
Predicate
verb: there is
Adverbial
PrepositionalPhrase
Preposition
preposition: לַ by
Object
article: ה the <status="elided">
noun: בֹּקֶר morning
Notes
Note for v. 6
v. 6 – For the syntactic interpretations of the first line of this verse, see the exegetical issue The Syntax and Meaning of Psalm 30:6a.
Note for v. 6
v. 6 – The Hebrew word "life" (חַיִּים) refers to the "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). It "does not have a temporal connotation like our English word 'lifetime' or our legal expression 'a life sentence'" (Sommer 2022, 163), so the parallelism with the preceding רֶגַע does not contain a temporal contrast, nor does it require one.
Note for v. 6
v. 6 – In the phrase בָּ֭עֶרֶב יָלִ֥ין בֶּ֗כִי the beth is evidently temporal as a general aphorism concerning the time of evening in general (or, perhaps "each evening," Jenni 1992, 298). The choice of lamed in the following line is intentional, however, as it accompanies the presentational there is joy or joy arrives. It should be differentiated from the beth preposition modifying the "remain" (יָלִ֥ין) verb phrase of the first clause. The LXX is careful with this distinction with the accusative adverb τὸ ἑσπέρας for בָּ֭עֶרֶב, i.e., during the evening (cf. the NET's "during the night"; cf. RVC), and εἰς τὸ πρωὶ for לַבֹּ֥קֶר, i.e., in the morning → "with the arrival of the morning."[19] Thus, with the presentational there is x or x arrives, such as that found in וְלַבֹּ֥קֶר רִנָּֽה, we recommend the gloss "by morning" for לַבֹּ֥קֶר (see, e.g., CEB; Sommer 2022, 164).
Alternatives
SimpleGrammar
DiscourseUnit [v. 6 alternatives]
Fragment <status="alternative">
Clause
Subject
noun: רֶגַע a moment
Predicate
verb: is
Complement
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ as
Object
ConstructChain <gloss="his anger">
noun: אַפּ anger
suffix-pronoun: וֹ him
Fragment <status="alternative">
Clause
Subject
noun: חַיִּים life
Predicate
verb: is
Adverbial
PrepositionalPhrase
Preposition
preposition: בִּ as
Object
ConstructChain <gloss="his favor">
noun: רְצוֹנ favor
suffix-pronoun: וֹ him
Fragment <status="alternative">
Clause
Subject
noun: God
Predicate
verb: acts
Complement
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ as
Object
ConstructChain <gloss="his anger">
noun: אַפּ anger
suffix-pronoun: וֹ him
Adverbial
noun: רֶגַע for a moment
Fragment <status="alternative">
Clause
Subject
noun: God
Predicate
verb: acts
Adverbial
PrepositionalPhrase
Preposition
preposition: בִּ as
Object
ConstructChain <gloss="his favor">
noun: רְצוֹנ favor
suffix-pronoun: וֹ him
Adverbial
noun: חַיִּים for life
Fragment <status="alternative">
Clause
Subject
noun: רֹגֶז rage <status="emendation">
Adjectival
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
ConstructChain <gloss="his anger">
noun: אַפּ anger
suffix-pronoun: וֹ him
Predicate
verb: there is
Clause
Subject
noun: חַיִּים life
Adjectival
PrepositionalPhrase
Preposition
preposition: בִּ in
Object
ConstructChain <gloss="his favor">
noun: רְצוֹנ favor
suffix-pronoun: וֹ him
Predicate
verb: there is
Notes
Note for v. 6
v. 6 – For the syntax of the first half of this verse, see the exegetical issue, The Syntax and Meaning of Psalm 30:6a. Curiously, almost all modern European translations ignore the בְּ on בְּאַפּוֹ֮ and בִּרְצ֫וֹנ֥וֹ and translate these constituents as grammatical subjects, along the lines of the NIV: "For his anger lasts only a moment, but his favor lasts a lifetime." This is reflected in the first alternative diagram. The second alternative treatment of v. 6a reflects the double elision interpretation of "God acting" in his anger/favor, with the temporal constituents as adverbials. Finally, the LXX and Peshitta have a slightly different text, but probably reflect similar syntax to our preferred interpretation, as discussed in the textual note.
Note for v. 6
v. 6 – The LXX seems to have read רֹגֶז, "rage, anger," for the MT's רֶגַע, since it translates "a moment in his anger" as "[there is] wrath in his fury" (ὀργὴ ἐν τῷ θυμῷ αὐτοῦ), which is tautologous, at best. The Peshitta also follows this interpretation.
v. 7
| Hebrew | Verse | English |
|---|---|---|
| וַ֭אֲנִי אָמַ֣רְתִּי בְשַׁלְוִ֑י | v. 7a | But I had said when I was at ease, |
| בַּל־אֶמּ֥וֹט לְעוֹלָֽם׃ | v. 7b | "I will never waver." |
Preferred
SimpleGrammar
DiscourseUnit [v. 7]
Fragment
particle: וַ but
Fragment
Clause
Subject
pronoun: אֲנִי I
Predicate
verb: אָמַרְתִּי had said
Adverbial <gloss="when I was at ease">
PrepositionalPhrase
Preposition
preposition: בְ in
Object
ConstructChain
noun: שַׁלְו ease
suffix-pronoun: ִי me
Object
Clause
Predicate <gloss="I will never waver">
verb: אֶמּוֹט I will waver
adverb: בַּל not
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ for
Object
noun: עוֹלָם ever
Notes
Note for v. 7
v. 7 – The word שַׁלְוִי, reconstructed in its absolute form as *שָׁלוּ by BDB and HALOT, is a masculine by-form of the more common שַׁלְוָה, both of which share the verbal root שָׁלֵו "be quiet, at ease." It has been claimed that this form is an Aramaism, since the noun שָׁלוּ is found in Daniel 6:5; Ezra 4:22; 6:9. Nevertheless, the intended sense in these passages of Biblical Aramaic is distinct from that found here, despite belonging to the same root.[20] In any case, one could compare *קָ֫צוּ as a by-form of קָצֶה in the expression קַצְוֵי־אֶרֶץ (Isa 26:15; Pss 48:11; 65:6). For the nominal pattern in Biblical Hebrew in general, cf. שָׂ֔חוּ "swimming," יָקוּשׁ "fowler," etc. (Heuhnergard 2015, 47). For further examples of masculine/feminine by-forms of the same word, see also שְׁבִי and שִׁבְיָה ("captivity"), עָ֫וֶל and עַוְלָה ("unrighteousness"), etc. (Bauer & Leander 1922, §61x'–z').
v. 8
| Hebrew | Verse | English |
|---|---|---|
| יְֽהוָ֗ה בִּרְצוֹנְךָ֮ הֶעֱמַ֪דְתָּה לְֽהַרְרִ֫י עֹ֥ז | v. 8a | YHWH, in your favor you had established strength for my mountain. |
| הִסְתַּ֥רְתָּ פָנֶ֗יךָ הָיִ֥יתִי נִבְהָֽל׃ | v. 8b | You hid your face; I was in anguish. |
Preferred
SimpleGrammar
DiscourseUnit [v. 8]
Fragment
Vocative
noun: יְהוָה YHWH
Fragment
Clause
Predicate
verb: הֶעֱמַדְתָּה you established
Adverbial
PrepositionalPhrase
Preposition
preposition: בִּ in
Object
ConstructChain <gloss="your favor">
noun: רְצוֹנְ favor
suffix-pronoun: ךָ you
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ for
Object
ConstructChain <gloss="my mountain">
noun: חַרְר mountain
suffix-pronoun: ִי me
Adverbial <status="alternative">
PrepositionalPhrase
Preposition
preposition: לְ for
Object
ConstructChain <gloss="my splendor">
noun: הֲדָר splendor <status="emendation">
suffix-pronoun: ִי me
Object
noun: עֹז strength
Fragment
Clause
Predicate
verb: הִסְתַּרְתָּ you hid
Object
ConstructChain <gloss="your face">
noun: פָנֶי face
suffix-pronoun: ךָ you
Fragment
Clause
Predicate
verb: הָיִיתִי I was
Complement
verb-participle: נִבְהָל in anguish
Notes
Note for v. 8
v. 8 – In the phrase בִּרְצוֹנְךָ֮ הֶעֱמַ֪דְתָּה לְֽהַרְרִ֫י עֹ֥ז the lamed preposition is the recipient of "strength" (Jenni 2000, Rubrik 3), as with other verbs of provision (bereitstellen, Jenni 2000, 98), such as כון (see Ps 147:8; Job 38:41; Prov 19:29) or שׁפת (see Isa 26:12). For other examples of hiphil עמד, see Nehemiah 13:30; 2 Chronicles 11:15; 33:8.
Note for v. 8
v. 8 – In the phrase בִּרְצוֹנְךָ֮ הֶעֱמַ֪דְתָּה לְֽהַרְרִ֫י עֹ֥ז the beth preposition is best understood as temporal location, as clarified by the final two clauses of the verse, that is, "in [the time of] your favor" (see CJB, CSB, NIV). Alternatively, the prepositional phrase could be understood as instrumental: "By your favor, O Lord, you made my mountain stand strong" (ESV; cf. KJV, LUT, NASB, REB, RVC, SG21).
Note for v. 8
v. 8 – For the alternative reading of the MT's לְֽהַרְרִ֫י as לְהֲרָדִי, "my splendor/majesty," see the LXX (τῷ κάλλει μου) and Peshitta (ܫܘܒܚܝ).
alternative
SimpleGrammar
Fragment <status="alternative">
Clause
Predicate
verb: הֶעֱמַדְתָּה you established
Adverbial
PrepositionalPhrase
Preposition
preposition: בִּ in
Object
ConstructChain <gloss="your favor">
noun: רְצוֹנְ favor
suffix-pronoun: ךָ you
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ as
Object
ConstructChain <gloss="strong mountains">
noun: הַרְרֵי mountains
noun: עֹז strength
Object
noun: me
Notes
Note for v. 8
v. 8 – For this alternative clause, congruent with a number of manuscripts noted by Ginsburg (see also the Babylonian manuscripts BL Or 2373 and JTS 611), the object "me" must be understood and לְֽהַרְרִ֫י עֹ֥ז as לְהַרְרֵי עֹז "as mountains of strength" → "as strong mountains" (cf. Targum Psalms). See also Saadia, who translates ואנא יא רב ברצ׳אך אוקפתני לג׳בל עז (Qafaḥ 1965, 100) "And I, Lord, in your will you established me as a strong mountain" (cf. Moses Giqatilah, cited in Ibn Ezra; GKC §90n).
v. 9
| Hebrew | Verse | English |
|---|---|---|
| אֵלֶ֣יךָ יְהוָ֣ה אֶקְרָ֑א | v. 9a | To you, YHWH, I would call out |
| וְאֶל־אֲ֝דֹנָ֗י אֶתְחַנָּֽן׃ | v. 9b | and to the Lord I would beg for mercy. |
Preferred
SimpleGrammar
DiscourseUnit [v. 9]
Fragment
Vocative
noun: יְהוָה YHWH
Fragment
ClauseCluster
Clause
Predicate
verb: אֶקְרָא I would call out
Adverbial
PrepositionalPhrase
Preposition
preposition: אֵלֶי to
Object
suffix-pronoun: ךָ you
Conjunction
conjunction: וְ and
Clause
Predicate
verb: אֶתְחַנָּן I would beg for mercy
Adverbial
PrepositionalPhrase
Preposition
preposition: אֶל to
Object
noun: אֲדֹנָי the Lord
Adverbial <status="alternative">
PrepositionalPhrase
Preposition
preposition: אֶל to
Object
ConstructChain <gloss="my Lord">
noun: אֲדֹנ Lord
suffix-pronoun: ָי me
Adverbial <status="alternative">
PrepositionalPhrase
Preposition
preposition: אֶל to
Object
noun: יְהוָה YHWH <status="emendation">
Notes
Note for v. 9
v. 9 – The word אֲ֝דֹנָ֗י has been understood as a proper noun followed by a pronominal suffix, "my Lord" (in similar manner to "my God" in vv. 3, 13), in the LXX, Peshitta, Targum Psalms, Symmachus and Quinta (see also the CEB, CSB and RJPS), though the LXX and Targum translate with "my God." Nevertheless, the form is often understood as a title for "the Lord" (so Jerome, Aquila; see also the CJB, ESV, KJV, NABRE, NASB, NET, NIV, REB). This, our preferred view, is corroborated with textual evidence which attests to the divine name יְהוָה here (see, e.g., ואל י]הוה in 4Q98a and the Babylonian manuscripts JTS 611, 631—Kennicott actually prefers יהוה as his base text; VTH, 328—as discussed in the textual note).
Note for v. 9
v. 9 – For the alternative יְהוָה for the MT's אֲ֝דֹנָ֗י, see ואל י]הוה in 4Q98a and the Babylonian manuscripts JTS 611, 631 (Kennicott actually prefers יהוה as his base text; VTH, 328). We prefer the MT's אֲ֝דֹנָ֗י, since scribes were more likely to change the relatively rare אדני to the more common יהוה, rather than vice versa.
v. 10
| Hebrew | Verse | English |
|---|---|---|
| מַה־בֶּ֥צַע בְּדָמִי֮ בְּרִדְתִּ֪י אֶ֫ל־שָׁ֥חַת | v. 10a | "What gain is there in my blood, in my going down to the grave? |
| הֲיוֹדְךָ֥ עָפָ֑ר הֲיַגִּ֥יד אֲמִתֶּֽךָ׃ | v. 10b | Can dust praise you? Can it tell of your faithfulness? |
Preferred
SimpleGrammar
DiscourseUnit [v. 10]
Fragment
Clause
Subject
noun: בֶּ֥צַע gain
adjective: מַה what
Predicate
verb: there is
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
ConstructChain <gloss="my blood">
noun: דָמ blood
suffix-pronoun: ִי me
Adverbial <status="alternative"> <gloss="when I go down to the grave">
PrepositionalPhrase
Preposition
preposition: בְּ when
Object
Clause
Subject <located="after infinitive construct">
Predicate
ConstructChain
verb-infinitive: רִדְתּ go down
suffix-pronoun: ִי me
Adverbial
PrepositionalPhrase
Preposition
preposition: אֶל to
Object
noun: שָׁחַת grave
Fragment
Clause
Subject
noun: בֶּ֥צַע gain <status="elided">
adjective: מַה what <status="elided">
Adjectival <gloss="in my going down to the grave">
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
Clause
Subject <located="after infinitive construct">
Predicate
ConstructChain
verb-infinitive: רִדְתּ going down
suffix-pronoun: ִי me
Adverbial
PrepositionalPhrase
Preposition
preposition: אֶל to
Object
noun: שָׁחַת grave
Predicate
verb: there is <status="elided">
Fragment
particle: הֲ ?
Fragment
Clause
Subject
noun: עָפָר dust
Predicate
verb: יוֹדְ can praise
Object
suffix-pronoun: ךָ you
Fragment
particle: הֲ ?
Fragment
Clause
Subject
noun: עָפָר dust <status="elided">
Predicate
verb: יַגִּיד can tell of
Object
ConstructChain <gloss="your faithfulness">
noun: אֲמִתֶּ faithfulness
suffix-pronoun: ךָ you
Notes
Note for v. 10
v. 10 – It may strike one as quite unnatural to treat the interrogative pronoun מָה as modifying a nominal, i.e., "What gain...?" since we would expect an אֵי construction.[21] Furthermore, parallel passages employing this sense of בֶּ֥צַע as "gain" (see Gen 37:26; Mal 3:14; Job 22:3) are best understood as a verbless clause ("What is the gain...?"). Nevertheless, our preferred reading is reflected in the ancient versions most explicit about the syntax here, the Peshitta and Targum Psalms,[22] which understand מָה as modifying a nominal and provide an existential clause, "What gain is there...?"
Note for v. 10
v. 10 – Our preferred syntactic interpretation of the poetic line מַה־בֶּ֥צַע בְּדָמִי֮ בְּרִדְתִּ֪י אֶ֫ל־שָׁ֥חַת reflects the REB: "What profit is there in my death, in my going down to the pit?" (cf. GNT, NET, RJPS) i.e., with "What profit is there" elided in the second clause. An alternative interpretation involves reading the line as one clause, following Jerome: "What is the use in my blood when I descend to corruption?" (quae est utilitas in sanguine meo cum descendero in corruptionem; cf. ESV, KJV, NASB, NIV).
v. 11
| Hebrew | Verse | English |
|---|---|---|
| שְׁמַע־יְהוָ֥ה וְחָנֵּ֑נִי | v. 11a | Listen, YHWH, and be merciful to me! |
| יְ֝הוָה הֱֽיֵה־עֹזֵ֥ר לִֽי׃ | v. 11b | YHWH, be a defender for me!" |
Preferred
SimpleGrammar
DiscourseUnit [v. 11]
Fragment
Vocative
noun: יְהוָה YHWH
Fragment
ClauseCluster
Clause
Predicate
verb: שְׁמַע listen
Conjunction
conjunction: וְ and
Clause
Predicate
verb: חָנֵּ be merciful to
Object
suffix-pronoun: נִי me
Fragment
Vocative
noun: יְהוָה YHWH
Fragment
Clause
Predicate
verb: הֱיֵה be
Complement
Nominal
verb-participle: עֹזֵר a helper >> a defender
Adverbial
PrepositionalPhrase
Preposition
preposition: ל for
Object
suffix-pronoun: ִי me
Notes
Note for v. 11
v. 11 – When the participle עוֹזֵר is "used in a socio-legal context, with both human and divine subjects ... [it] refer[s] to the activity of protecting or defending someone as 'defender'" (SDBH).
Note for v. 11
v. 11 – In the phrase הֱֽיֵה־עֹזֵ֥ר לִֽי the lamed preposition is benefactive (Jenni 2000, 122; cf. Böhler 2021, 535).[23] Alternatively, it could be understood as the possessor of a relationship, "my helper,"[24] as most modern translations.
alternative
SimpleGrammar
DiscourseUnit [v. 11 LXX] <status="alternative">
Fragment
Vocative
noun: יְהוָה YHWH
Fragment
ClauseCluster
Clause
Predicate
verb: שָׁמַע heard <status="revocalization">
Conjunction
conjunction: וְ and
Clause
Predicate
verb: חַנַּ was merciful to <status="revocalization">
Object
suffix-pronoun: נִי me
Fragment
Vocative
noun: יְהוָה YHWH
Fragment
Clause
Predicate
verb: הָיָה became <status="revocalization">
Complement
Nominal
verb-participle: עֹזֵר a helper
Adverbial
PrepositionalPhrase
Preposition
preposition: ל for
Object
suffix-pronoun: ִי me
Notes
Note for v. 11
v. 11 – The revocalizations reflect the LXX, which contains aorist indicative verb forms throughout the verse, in place of the MT's imperatives. The result is a celebration of YHWH's work in David's life instead of a present plea for mercy. See also יהוה וי[חנני in 4Q98a, which also reflects a finite wayyiqtol/weyiqtol verb, the formed of which would be consistent with the LXX's Hebrew text producing καὶ ἠλέησέν με.
vv. 12–13
| Hebrew | Verse | English |
|---|---|---|
| הָפַ֣כְתָּ מִסְפְּדִי֮ לְמָח֪וֹל לִ֥י | v. 12a | You changed my mourning into dancing for me; |
| פִּתַּ֥חְתָּ שַׂקִּ֑י וַֽתְּאַזְּרֵ֥נִי שִׂמְחָֽה׃ | v. 12b | you removed my sackcloth and dressed me with joy, |
Preferred
SimpleGrammar
DiscourseUnit [vv. 12–13]
Fragment
ClauseCluster
Clause
Predicate
verb: הָפַכְתָּ you changed
Object
ConstructChain <gloss="my mourning">
noun: מִסְפְּד mourning
suffix-pronoun: ִי me
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ to
Object
noun: מָחוֹל dancing
Adjectival <status="alternative">
PrepositionalPhrase
Preposition
preposition: ל for
Object
noun: ִי me
Adverbial
PrepositionalPhrase
Preposition
preposition: ל for
Object
noun: ִי me
Conjunction
conjunction:
Clause
Predicate
verb: פִּתַּחְתָּ you untied >> you removed
Object
ConstructChain <gloss="my sackcloth">
noun: שַׂקּ sackcloth
suffix-pronoun: ִי me
Conjunction
conjunction: וַ and
Clause
Predicate
verb: תְּאַזְּרֵ dressed
Object
suffix-pronoun: נִי me
SecondObject
noun: שִׂמְחָה joy
SubordinateClause
Conjunction
conjunction: לְמַעַן so that
Clause
Predicate
Predicate
verb: יְזַמֶּרְ people will sing to
Object
suffix-pronoun: ךָ you
SecondObject
noun: כָבוֹד glory
Conjunction
conjunction: וְ and
Predicate
verb: יִדֹּם will stay silent
adverb: לֹא not
Fragment
Vocative
Apposition
noun: יְהוָה YHWH
ConstructChain <gloss="my God">
noun: אֱלֹה God
suffix-pronoun: ַי me
Fragment
Clause
Predicate
verb: אוֹדֶ I will praise
Object
suffix-pronoun: ךָּ you
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ for
Object
noun: עוֹלָם ever
Fragment <status="alternative">
particle: לְמַעַן so that
Fragment <status="alternative">
Clause
Subject
noun: כָבוֹד glory
Predicate
Predicate
verb: יְזַמֶּרְ will sing praise to
Object
suffix-pronoun: ךָ you
Conjunction
conjunction: וְ and
Predicate
verb: יִדֹּם will stay silent
adverb: לֹא not
Notes
Note for vv. 12–13
v. 12 – For the alternative placement of the prepositional phrase, לִ֥י, see the phrase level note.
Note for vv. 12–13
v. 12 – In the phrase הָפַ֣כְתָּ מִסְפְּדִי֮ לְמָח֪וֹל לִ֥י the final lamed preposition is benefactive. Despite the distance from the head verb, it seems preferable to read לִ֥י as modifying "you changed" (הָפַ֣כְתָּ), rather than modifying מָח֪וֹל לִ֥י as a relationship of possession, as "dancing [which is] for me ➞ mine."
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- ↑ There is a tarkha accent under חֲנֻכַּ֖ת and a munakh under הַבַּ֣יִת.
- ↑ cantici pro dedicatione domus david.
- ↑ τοῦ οἴκου τοῦ δαυείδ.
- ↑ ᾠδῆς τοῦ ἐγκαινισμοῦ τοῦ οἴκου· τῷ Δαυιδ, שירתא על חנוכת בית מקדשא לדוד.
- ↑ Indeed, the common elements of מזמור לדוד has raised the suspicions of most commentators that the entire sequence of שִׁיר־חֲנֻכַּ֖ת הַבַּ֣יִת was a later addition, as a liturgical re-reading of the psalm in light of the dedication of the Second Temple (see, e.g., Loader 2003).
- ↑ Cf. Symmachus' ὑπὲρ ἐγκαινισμοῦ.
- ↑ Cf. Jerome's Gallican Psalter: cantici in dedicatione domus.
- ↑ This is the simple reading of שירתא על חנוכת בית מקדשא in Targum Psalms, though Stec (2004, 69) translates "a song for the dedication of the house of the sanctuary."
- ↑ See, e.g., the Modern Hebrew translations: שִׁיר לַחֲנֻכַּת הַבַּיִת (CHB, HaEdut).
- ↑ Cf. Rashi: "which the Levites will recite at the dedication of the house in the days of Solomon" (שֶׁיֹּאמְרוּהוּ הַלְוִיִּם בַּחֲנֻכַּת הַבַּיִת בִּימֵי שְׁלֹמֹה); see, similarly, Saadia (Qafaḥ 1965, 99), Ḥakham (1979, 160) and Malul (1996, 138).
- ↑ Cf. Saadia's בי, the Peshitta's ܒܝ, and the CHB's כְּנֶגְדִּי.
- ↑ במשמעות של ללעוג (Malul 1996, 138).
- ↑ The instability of פ׳׳י/ו verb forms and their infinitive constructs, especially ירד, is well-documented (see Bauer and Leander 1922, 383), since both רְדָה as well as the more standard רֶ֫דֶת are attested elsewhere. See also רֶשֶׁת (root: ירשׁ) with the suffixed forms רִשְׁתָּהּ, etc., but לְיָרְשֵׁ֕נוּ in Judg 14:15, as consistent with the form מִיָּֽרְדִי in our present verse, as well as the root יסד, for which we find an analogous form אֵיפֹ֣ה הָ֭יִיתָ בְּיָסְדִי־אָ֑רֶץ in Job 38:4.
- ↑ Both clauses contain a "deontic dimension which means that someone or something must be removed from a place that is judged to be wrong or inappropriate" (Staszak 2024, 206).
- ↑ Ḥakham paraphrases חִיִּיתַנִי לְמַעַן לֹא אֵרֵד לַבּוֹר (cf. Symmachus, τοῦ μὴ κατενεχθῆναί με; Rashi, שֶׁלֹּא אֵרֵד לַגֵּיהִנֹּם; Böhler, dass ich nicht ins Loch hinabsteigen musste; Sommer, "You gave me life so I did not go down to the Pit"). Malul offers the paraphrase "You prevented me from going down to the pit" (מנעת ממני מלרדת אל הבור), in similar manner to the NIV: "you spared me from going down to the pit."
- ↑ These read ἀπὸ τῶν καταβαινόντων and ܡܢ ܢܚ̈ܬܝ.
- ↑ These read ne descenderem, מן למיחת, ἀπὸ τοῦ καταβῆναί με and τοῦ μὴ κατενεχθῆναί με, respectively. Kennicott also mentions a significant number of manuscripts with the consonants מירדי (see VTH vol. 4, 358). Note, however, that in order to read this form as an infinitive construct, one must not read the metheg under the qametz as indicating a long qametz, which would be incompatible with the infinitive's morphology. Rather, in certain instances "Metheg is employed with a short vowel ... to call special attention to an ǒ vowel in a situation where it might be mistaken for â" (Blake 1912, 83).
- ↑ The instability of פ׳׳י/ו verb forms and their infinitive constructs, especially ירד, is well-documented (see Bauer and Leander 1922, 383), since both רְדָה as well as the more standard רֶ֫דֶת are attested elsewhere. See also רֶשֶׁת (root: ירשׁ) with the suffixed forms רִשְׁתָּהּ, etc., but לְיָרְשֵׁ֕נוּ in Judg 14:15, as consistent with the form מִיָּֽרְדִי in our present verse, as well as the root יסד, for which we find an analogous form אֵיפֹ֣ה הָ֭יִיתָ בְּיָסְדִי־אָ֑רֶץ in Job 38:4.
- ↑ See also Jerome's distinction between ad vesperum "up to the evening" and in matutino "in the morning." Although ad vesperum could also simply be understood as "in the evening," the distinction with in in the following phrase is nonetheless noteworthy. Targum Psalms follows the prepositions of the Hebrew text, though the Peshitta and CPA Psalms do not differentiate between the two, providing beth in both instances. Jenni (2000, 273) claims that, in contrast to the beth, the lamed "does not provide a specific time for an event or occurrence, but rather refers to various vague, prospective expectations considered possible in relation to the time of day" (leistet nicht eine bestimmte Zeitangabe für einen Vorgang oder ein Ereignis, sondern bezeichnet verschiedene vage, als möglich erachtete prospektive Erwartungen in bezug auf den morgendlichen Zeitpunkt), citing also וֶהְיֵ֥ה נָכ֖וֹן לַבֹּ֑קֶר וְעָלִ֤יתָ בַבֹּ֙קֶר֙ אֶל־הַ֣ר סִינַ֔י in Exod 34:2 ("Be ready by the morning, and come up in the morning to Mount Sinai," ESV). Böhler (2021, 535), similarly, renders לַבֹּ֥קֶר as gegen Morgen "towards the morning." Nevertheless, the distinction in our present verse is more concerned with the difference between the stative "remain" (יָלִ֥ין) and the presentational "arrive."
- ↑ Though some argue this is a sign for a late date of the psalm, the semantic distinction with the Aramaic instances brings this assertion into doubt.
- ↑ See Atkinson, "Demonstrative Pronouns."
- ↑ These read ܡܢܐ ܝܘܬܪܢܐ ܐܝܬ ܒܕܡܝ and מה ממון אית בדמי
- ↑ This interpretation is clearer in the reversal of the order of the constituents in Saadia's "and be for me a helper" (וכן לי עונא).
- ↑ Cf. the LXX's and Symmachus' βοηθός μου.