Psalm 32 Semantics
Psalm 32
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 32, but for all of the psalms.
- See SDBH on Psalm 32.
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 32 Verbal Semantics
For an overview of the Verbal Semantics of Psalm 32, click the expandable button below.
(Click diagram to enlarge)
Psalm 32 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 |
|---|---|---|
| לְדָוִ֗ד מַ֫שְׂכִּ֥יל | 1a | By David. A maskil. |
| אַשְׁרֵ֥י נְֽשׂוּי־פֶּ֗שַׁע | 1b | How happy is the one whose offense is taken away, |
| כְּס֣וּי חֲטָאָֽה׃ | 1c | whose sin is covered! |
Preferred
SimpleGrammar
DiscourseUnit [v. 1]
Fragment
Nominal
Adjectival
PrepositionalPhrase
Preposition
preposition: לְ by
Object
noun: דָוִד David
Fragment
noun: מַשְׂכִּיל a maskil
Fragment
Nominal <gloss="How happy is the one whose offense is taken away, whose sin is covered">
ConstructChain
noun: אַשְׁרֵי the happiness
Nominal
Apposition
ConstructChain
verb-participle: נְשׂוּי borne >> taken away
noun: פֶּשַׁע offense
ConstructChain
verb-participle: כְּסוּי *covered >> forgiven
noun: חֲטָאָה sin
Notes
Note for v. 1
v. 1 – The construct chain אַשְׁרֵי is a Biblical Hebrew idiom, literally: "The happiness of x." It is an exclamative fragment, though has been translated more idiomatically as "Happy is" as early as the Septuagint.[1] We follow this implied copular reading, though maintain the exclamative flavor of the Hebrew idiom.
Note for v. 1
v. 1 – The verb נשׂא comes from "a common Semitic root referring to the physical movement of raising, lifting up, and carrying, along with every conceivable association" (TDOT). In the current context of sin (cf. v. 5), this concrete physical sense could entail "lifting up" ➞ "carrying away." The image is similar to that of Psalm 103:12, though there the hiphil רחק is used: "as far as the east is from the west, so far has he removed (הִֽרְחִ֥יק) our transgressions from us" (NIV). One of the fundamental images of the verb נשׂא being used in the context of forgiveness of sins is that of the scapegoat in Leviticus 16, where v. 22 says "The goat will carry (וְנָשָׂ֨א) on itself (עָלָ֛יו) all their sins (אֶת־כָּל־עֲוֺנֹתָ֖ם) to a remote place; and the man shall release it in the wilderness" (NIV).[2] In light of the nominal uses of this root (see, e.g., מַשָּׂא and מַשְׂאֵת "load, burden," BDB), there seems to be more to the root נשׂא in this context than simply removal. Indeed, SDBH defines the verb as "literally: to bear; hence: = action by which humans or deities let go of any anger or resentment with regard to the wrongdoing or sin of (other) humans." Thus, more so than simply carrying away (which is true in the case of the scapegoat of Lev 16 and Ps 103:12), the forgiving entity carries upon itself (see עָלָ֛יו in Lev 16:22) the shame, guilt or punishment (TDOT) without enacting just retribution, as shown by parallel contexts containing √עבר: "Who is a God like you, who pardons sin (נֹשֵׂ֤א עָוֺן֙) and forgives transgression (וְעֹבֵ֣ר עַל־פֶּ֔שַׁע)" (Mic 7:18; NIV).[3] For a similar sense, see Psalm 25:18 with forgiveness of חַטָּאת and Psalm 85:3 with forgiveness of עָוֹן.
Note for v. 1
It must be recognized that the terms belonging to the lexical domain of "sin" in Psalm 32 contain significant semantic overlap (see the accompanying Hebrew-to-Hebrew Venn diagram),[4] though they may be found in other passages of the Bible. For example, regarding the two forms of the root √חטא found in our psalm (חֲטָאָה and חַטָּאת), TDOT notes that "it appears that the feminine form derived from the simple stem with the open ending, chaṭāʾāh, refers to the individual deed, whereas the feminine form based on the intensive with closed ending, chaṭṭāʾth, refers to the enduring sphere of conduct observed by Yahweh, which he will one day punish or which must be atoned for." Thus, in Exodus 32:30-32, just as in Psalm 32, we have the distinction between חֲטָאָה and חַטָּאת: "The next day Moses said to the people, “You have committed a great sin (חֲטָאָ֣ה). But now I will go up to the Lord; perhaps I can make atonement for your sin (חַטַּאתְכֶֽם).” 31 So Moses went back to the Lord and said, “Oh, what a great sin (חֲטָאָ֣ה) these people have committed! They have made themselves gods of gold. 32 But now, please forgive their sin (חַטָּאתָ֑ם)" (NIV). This distinction does not seem to hold in Psalm 32, however, since חֲטָאָה is "covered" (כְּס֣וּי) in v. 1, whereas חַטָּאת is confessed and forgiven in v. 5. Thus, it is difficult to appreciate a significant semantic difference between the two forms. Indeed, the variants of the root √חטא in Psalm 32 seem to be the least descriptive (see the accompanying Hebrew-to-Hebrew Venn diagram). Further, for verbal parallels of the root √עוה (from which the nominal עָוֹן is derived) and √חטא, see Ps 106:6 חָטָ֥אנוּ עִם־אֲבוֹתֵ֗ינוּ הֶעֱוִ֥ינוּ הִרְשָֽׁעְנוּ׃.
On the other hand, though SDBH defines פֶּשַׁע as "action by which humans or groups defy an authority or a standard of behavior; by extension, can also refer to the punishment or guilt incurred from a transgression," generally speaking "pešaʿ, unlike either ʿāwōn or ḥaṭṭāʾṯ, refers only to the offense itself rather than simultaneously also to the sanction" (TDOT, פֶּשַׁע), though there are exceptions (see, e.g., Ps 39:9). Indeed, see the specific differentiation between פֶּשַׁע as the offense and עָוֹן as the punishment in 1 Samuel 25:24, 28: "On me alone, my lord, be the guilt (הֶֽעָוֺ֑ן) ... Please forgive the trespass (שָׂ֥א נָ֖א לְפֶ֣שַׁע) of your servant" (ESV). Thus, we have preferred guilt as the gloss for עָוֹן, offense for פֶּשַׁע and the generic sin for both חֲטָאָה and חַטָּאת.
Note for v. 1
v. 1 The initial construct phrase (both here and in the following verse) headed by אַשְׁרֵ֥י is a Hebrew idiom communicating an exclamative fragment: [Oh, look at] the happiness of those who... It has been translated as a verbless clause from a very early stage, as exemplified by the LXX: "Happy are those whose lawless behavior was forgiven."[5]
Note for v. 1
v. 1 – Both construct phrases of this verse (נְֽשׂוּי־פֶּ֗שַׁע and כְּס֣וּי חֲטָאָֽה) communicate a relationship of specification, that is, characteristic with regard to. Those that are considered happy, then, are taken away ➞ forgiven with regard to offense and covered with regard to sin. In other words, their offense has been taken away and their sin covered.
v. 2
| Hebrew | Verse | English |
|---|---|---|
| אַ֥שְֽׁרֵי אָדָ֗ם לֹ֤א יַחְשֹׁ֬ב יְהוָ֣ה ל֣וֹ עָוֺ֑ן | 2a | How happy is the person against whom YHWH does not count guilt |
| וְאֵ֖ין בְּרוּח֣וֹ רְמִיָּה׃ | 2b | and in whose mind there is no deceit! |
Preferred
SimpleGrammar
DiscourseUnit [v. 2]
Fragment
Nominal <gloss="How happy is the person against whom YHWH does not count guilt and in whose mind there is no deceit">
ConstructChain
noun: אַשְׁרֵי the happiness
Nominal
noun: אָדָם person
RelativeClause
RelativeParticle
particle: who
ClauseCluster
Clause
Subject
noun: יְהוָה YHWH
Predicate
verb: יַחְשֹׁב count
adverb: לֹא not
Adverbial
PrepositionalPhrase
Preposition
preposition: ל against
Object
suffix-pronoun: וֹ him
Object
noun: עָוֺן guilt
Conjunction
conjunction: וְ and
Clause
Subject
noun: רְמִיָּה deceit
Predicate
Adverbial
particle: אֵין there is not
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
ConstructChain <gloss="his mind">
noun: רוּח mind
suffix-pronoun: וֹ him
Notes
Note for v. 2
v. 2 – For the sense of רוּחַ as mind, see SDBH. In Psalm 32, having one's sin forgiven (vv. 1, 5c) follows confessing one's sin (v. 5a–b), such that a mind that is not deceitful is one that confesses its sin. The implicature is that someone with deceit in their mind is someone who decides not to confess their sin (see vv. 3–4), either because they do not think there is anything to confess or because they consider themselves better off without confessing. These decisions are made in the mind.
Note for v. 2
v. 2 – For discussion of עָוֹן, see the note on "sin" terminology in v. 1.
v. 3
| Hebrew | Verse | English |
|---|---|---|
| כִּֽי־הֶ֭חֱרַשְׁתִּי בָּל֣וּ עֲצָמָ֑י | 3a | When I kept silent, my bones began to waste away |
| בְּ֝שַׁאֲגָתִ֗י כָּל־הַיּֽוֹם׃ | 3b | in my groaning all day. |
Preferred
SimpleGrammar
DiscourseUnit [v. 3]
Fragment
Clause
Subject
ConstructChain <gloss="my bones">
noun: עֲצָמ bones
suffix-pronoun: ָי me
Predicate
verb: בָּלוּ began to wear out >> began to waste away
verb: כָּלוּ began to fade <status="alternative emendation">
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
Nominal <gloss="my groaning">
ConstructChain
noun: שַׁאֲגָת groaning
suffix-pronoun: ִי me
Adjectival
Adverbial
Nominal <gloss="all day">
quantifier: כָּל all
article: הַ the
noun: יּוֹם day
SubordinateClause
Conjunction
conjunction: כִּי since >> when
Clause
Predicate
verb: הֶחֱרַשְׁתִּי I kept silent
Notes
Note for v. 3
v. 3 – The initial כִּי in these verses, preceding the main clause, indicates the presupposition of its content ➞ "since, when," (cf. Gen 3:14). Note the same grammaticalization in English "since," developing a causal sense from the temporal sense. Similarly, "In some contexts [of כִּי] it is not clear whether a temporal or causal relation is involved" (BHRG 434, n. 66).
Note for v. 3
v. 3 – The prepositional phrase בְּ֝שַׁאֲגָתִ֗י introduces localization, though within a temporal frame (BHRG §39.6(2)), as made explicit by the following phrase "all day" (כָּל־הַיּֽוֹם). Similar periods of time are described in Psalm 39:4's "while I meditated" (NIV; בַּהֲגִיגִ֥י) and possibly Psalm 31:11's בַּאֲנָ֫חָ֥ה, if not read as manner: [fade away] with groaning.[6]
Note for v. 3
For the clause "בָּל֣וּ עֲצָמָ֑י בְּ֝שַׁאֲגָתִ֗י כָּל־הַיּֽוֹם׃," the temporal reference point has already been made explicit by the preceding כִּי clause and is further modified by the following "all day" (כָּל־הַיּֽוֹם). We are left, thus, without a concrete beginning and end of the action, so we have preferred an inchoative reading ("began to") of the qatal בָּל֣וּ, as is commonly found with change-of-state verbs.[7] See, similarly, the participle בליין in Targum Psalms and imperfect in modern French and Spanish translations: dépérissait (SG21), s'épuisait (TOB), se consumaient (NBS), and iba decayendo (DHH).
Note for v. 3
v. 3 – For the alternative emendation כָּלוּ "they were consumed" in place of the MT's בָּלוּ "they wasted away," see the numerous manuscripts listed both in VTH (330) and de-Rossi (vol. 4, 23), perhaps influenced by Ps 31:11 (see the phrase-level note).
v. 4
| Hebrew | Verse | English |
|---|---|---|
| כִּ֤י ׀ יוֹמָ֣ם וָלַיְלָה֮ תִּכְבַּ֥ד עָלַ֗י יָ֫דֶ֥ךָ | 4a | For day and night your hand was weighing down upon me. |
| נֶהְפַּ֥ךְ לְשַׁדִּ֑י בְּחַרְבֹ֖נֵי קַ֣יִץ סֶֽלָה׃ | 4b | My vigor was changed like in the drought of summer. Selah. |
Preferred
SimpleGrammar
DiscourseUnit [v. 4]
Fragment
particle: כִּי For
Fragment
Clause
Subject
ConstructChain <gloss="your hand">
noun: יָד hand
suffix-pronoun: ֶךָ you
Predicate
verb: תִּכְבַּד was weighing down
Adverbial
PrepositionalPhrase
Preposition
preposition: עָל upon
Object
suffix-pronoun: ַי me
Adverbial
adverb: יוֹמָם day
Conjunction
conjunction: וָ and
adverb: לַיְלָה night
Fragment
Clause
Subject
ConstructChain <gloss="my vigor">
noun: לְשַׁדּ moisture >> vigor
suffix-pronoun: ִי me
Predicate
verb: נֶהְפַּךְ was changed
Adverbial <gloss="like in the drought of summer">
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
Nominal
ConstructChain
noun: חַרְבֹנֵי the drought
noun: קַיִץ summer
Adverbial <status="alternative">
PrepositionalPhrase
Preposition
preposition: כְּ like <status="emendation">
Object
Nominal
ConstructChain
noun: חַרְבֹנֵי the heat
noun: קַיִץ summer
Fragment
particle: סֶלָה Selah
Notes
Note for v. 4
v. 4 – The כִּי at the beginning of this verse grounds the entire content of v. 3 (see, e.g., the intentional choices in Targum Psalms, Jerome, and Symmachus).[8]
Note for v. 4
v. 4 – The noun לָשָׁד only occurs here and Numbers 11:8 (if indeed the same lexeme—see SDBH). If לָשָׁד in Psalm 32:4 and לָשָׁד in Numbers 11:8 are the same word, then the use of this word in Numbers 11:8 can shed light on its meaning in Psalm 32:4.
In Numbers 11:8, it apparently refers to "a cake" of oil, in the comparison of the taste of manna as: "And the taste of it was like the taste of cakes baked with oil (לְשַׁ֥ד הַשָּֽׁמֶן)" (ESV), though this is not a certainty. The lexicons offer "fatty cake, butter cake" (HALOT), "juice" (BDB), and "cake, delicacy" (DCH) for the word in Num 11:8. Both Aramaic translations (Targum Psalms and the Peshitta) have "like the taste of kneading with oil."[9] At least in the case of the Peshitta, it has been noted that the translator, when he did not understand a word, often replaced it with a similar-sounding Syriac lexeme (Weitzman 1999, 37), in this case liš for the MT's lǝšad (cf. Hebr. לושׁ). The LXX has "[a type of] cake of oil" and the Vulgate "bread of oil."[10] Targum Neofiti varies between "cake" and "moisture, juice" of oil,[11] while Fragment Targums contains "a cake with honey."[12] The Samaritan translator was apparently not familiar with the word לשׁד in Num 11:8 since the Samaritan Targum simply provides the same word: "[lšd] of oil",[13] though the Samaritan Arabic Versions read "the sowing/cultivation? of oil/fat," while some manuscripts contain the equally obscure "the threshing [of oil/fat],"[14] perhaps influenced by the Arabic root lšš (لشش ; cf. Ugar. l-š, 'to soil, plaster'). Finally, the Old Babylonian lišdu apparently means "cream" (CAD vol 9, 215), which would support the sense of 'moisture." In sum, the head noun of the construct chain לְשַׁ֥ד הַשָּֽׁמֶן in Num 11:8 refers either to a cake-like product containing oil, or the physical consistency of oil (i.e., "moisture"). The latter appears most plausible in connection with our present psalm, unless we are to posit two different lexemes.
For the difficulties of the ancient versions of Ps 32:4, see the grammar notes. Targum Psalms is the only version to render the word according to the MT's syntax, with "my juice/moisture was changed,"[15] probably on analogy with Numbers 11:8. With bones "wearing out" in the previous verse, the "drying out" effect of one's moisture (vigor) being changed like "drought of summer" (see the following phrase, בְּחַרְבֹ֖נֵי קַ֣יִץ), one can draw the parallel with Ps 22:16: "My strength has dried up like a potsherd and my tongue clings to the roof of my mouth."[16]
Note for v. 4
v. 4 – The head noun of the prepositional phrase בְּחַרְבֹ֖נֵי קַ֣יִץ, only occurring here in the Bible, is quite unambiguously derived from the root חרב, "to be dry, dry up." Though Targum Psalms employs שרבא "heat," with the root √חרב, dryness is most likely in view. Morphologically, the noun belongs to the qiṭṭālōn pattern (Blau 2010, §4.4.6.7), similar to other abstract nouns (cf. e.g., זִכָּרוֹן 'memory'), such that its independent form is most likely חֵרָבוֹן (so BDB, DCH) and the sense of drought is most plausible (see the CJB, JPS, KJV, REB).
Note for v. 4
v. 4 – The prepositional phrase בְּחַרְבֹ֖נֵי קַ֣יִץ introduces a temporal frame (BHRG §39.6(2)), as made explicit by the construct dependent "summer" (קַ֣יִץ). Compare the בְּ preposition in בימי קיץ (Ben Sira (B) 50:8).[17] As occurs elsewhere in terse Biblical Hebrew poetry, either בְּ or כְּ can stand in for the sense of both prepositions (though this is typically only observed for overt כְּ requiring the local sense of בְּ—JM §133h; cf. Ps 95:8), such that בְּחַרְבֹ֖נֵי קַ֣יִץ introduces a simile "as in the summer drought" (JPS; cf. most modern translations). Alternatively, the בְּ could be interpreted as causal, as the ESV's "as by the heat of summer."
Note for v. 4
Since for a stative reading כבד we expect the qatal (cf. 1 Sam 5:11; Job 23:2), the yiqtol here signifies a dynamic weighing down (JM §113a; contra הָיָה כָבֵד—Rashi).
Note for v. 4
v. 4 – Due to the paucity of לָשָׁד in the Bible (appearing only here and Num 11:8), the majority of the ancient versions (see the LXX—cf. Vulgate, Origen's Quinta, CPA Psalms—Jerome's Iuxta Hebraeos, Aquila, Symmachus, and Theodotion) understand the ל to be an independent preposition followed by the noun שֹׁד "destruction, wretchedness," and provide a first-person verb. This interpretation involves the common construction נהפך ל "to become" (see, e.g., Exod 7:15, 17, 20; Lev 13:16, 17; 1 Sam 10:16; Isa 34:9; 63:10; Jer 30:6; Joel 3:4; Job 30:21; 41:20; Lam 5:15). Nevertheless, in this case, the MT's qatal נֶהְפַּ֥ךְ would need to be revocalized to a participle נֶהְפָּךְ in order to accommodate the first-person verb (as indicated in the alternative diagram above). Further, as pointed out by Barthélemy (2005, 186), the difficulty to account for the suffix ִי on the MT's לְשַׁדִּ֑י is highly problematic for this reading (see, e.g., Jerome's attempt with versatus sum in miseria mea "I was transformed in my misery"),[18] as is the questionable function of a predicative participle נֶהְפָּךְ following YHWH as the agent of the previous clause—minimally we would expect a personal pronoun "I" to accompany such a predicative participle. Targum Psalms retains the MT's syntax,[19] whose difficulty is more lexical than grammatical (see the lexical notes for full discussion).
Note for v. 4
v. 4 – For the alternative emendation כְּ "like" in place of the MT's בְּ "in, by," see Symmachus, Sexta, Targum Psalms, and the Peshitta. While the sense of the clause requires a comparison (as would be communicated by כְּ), often either בְּ or כְּ are employed to fulfill the role of both (cf. Ps 95:8), and there is no textual evidence for כְּ in any Hebrew manuscripts.
Alternative
SimpleGrammar
DiscourseUnit [v. 4b alternative]
Fragment
Clause
Predicate
verb: נֶהְפָּךְ I, being turned <status="revocalization">
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ into <status="revocalization">
Object
ConstructChain
noun: שֹׁד wretchedness <status="revocalization">
suffix-pronoun: ִי me
Adverbial <status="alternative">
PrepositionalPhrase
Preposition
preposition: בְּ when
Object
Clause
Subject
noun: קוֹץ a thorn <status="emendation">
Predicate
verb-infinitive: חָרְב piereced <status="revocalization">
Object
suffix-pronoun: ֵנִי me <status="revocalization">
Notes
Note for v. 4
v. 4 – For the alternative emendation "when a thorn pierced me," see the LXX, which has read קוֹץ "thorn" for the MT's קַיִץ and, judging by the consonantal text, understood חר׳׳ב as a verb relating to a sword (though ἐμπήγνυμι most typically translates טבע—see Pss 9:16; 68:3, 15; Lam 2:9), such as found in Jer 50:21, 27.
v. 5
| Hebrew | Verse | English |
|---|---|---|
| חַטָּאתִ֨י אוֹדִ֪יעֲךָ֡ וַעֲוֺ֘נִ֤י לֹֽא־כִסִּ֗יתִי | 5a | "I will make known my sin to you." I did not cover my guilt; |
| אָמַ֗רְתִּי אוֹדֶ֤ה עֲלֵ֣י פְ֭שָׁעַי לַיהוָ֑ה | 5b | I decided: "I will confess to YHWH about my offenses," |
| וְאַתָּ֨ה נָ֘שָׂ֤אתָ עֲוֺ֖ן חַטָּאתִ֣י סֶֽלָה׃ | 5c | and you took away the guilt of my sin. Selah. |
Preferred
SimpleGrammar
DiscourseUnit [v. 5]
Fragment
ClauseCluster
Clause
Predicate
verb: אוֹדִיעֲ I will make known
Object
suffix-pronoun: ךָ to you
SecondObject
ConstructChain <gloss="my sin">
noun: חַטָּאת sin
suffix-pronoun: ִי me
Conjunction
conjunction: וַ and
Clause
Predicate
verb: כִסִּיתִי I covered
adverb: לֹא not
Object
ConstructChain <gloss="my guilt">
noun: עֲוֹנ guilt
suffix-pronoun: ִי me
Fragment
ClauseCluster
Clause
Predicate
verb: אָמַרְתִּי I said >> I decided
Object
ComplementClause
Clause
Predicate
verb: אוֹדֶה I will confess
Adverbial <status="alternative">
PrepositionalPhrase
Preposition
preposition: עָל against <status="revocalization">
Object
suffix-pronoun: ַי me<status="revocalization">
Adverbial
PrepositionalPhrase
Preposition
preposition: עֲלֵי about
Object
ConstructChain <gloss="my offenses">
noun: פְשָׁע offenses
suffix-pronoun: ַי me
Adverbial
PrepositionalPhrase
Preposition
preposition: לַ to
Object
noun: יהוָה YHWH
Object <status="alternative">
ConstructChain
noun: פִשְׁע offense<status="revocalization">
suffix-pronoun: ִי me <status="revocalization">
Conjunction
conjunction: וְ and
Clause
Subject
pronoun: אַתָּה you
Predicate
verb: נָשָׂאתָ lifted up >> took away
Object
ConstructChain <gloss="the guilt of my sin">
noun: עֲוֺן guilt
ConstructChain
noun: חַטָּאת sin
suffix-pronoun: ִי me
Fragment
particle: סֶלָה Selah
Notes
Note for v. 5
v. 5 – The revocalization of עֲלֵ֣י פְ֭שָׁעַי "concerning my sin" to עָלַי פְ֭שָׁעַי "against me my sin" reflects the LXX's κατʼ ἐμοῦ τὴν ἀνομίαν μου,[20] which results in פְ֭שָׁעַי being read as the direct object: "I will declare to the Lord, against myself, my lawlessness," NETS).
Note for v. 5
v. 5 – For the function of אמר as "decide" see also Jer 48:8; Joel 3:5 (Eng. 2:32); 1 Chr 23:27, though typically such a construction of will or intention is accompanied by a לְ infinitive construct (see Ps 119:57 and the notes there). Compare, especially, Ruth 4:4: "So I thought (אָמַ֜רְתִּי) I would tell you" (ESV) ➞ "I decided to tell you."
Note for v. 5
v. 5 – For discussion of the "sin" terminology in this verse, see the lexical note at v. 1.
Note for v. 5
Translations and commentators have struggled with the yiqtol אוֹדִ֪יעֲךָ֡, since it seems to be governed by the past reference point and similarity to the following clauses. Modern translations typically render it with a past perfective, as also the LXX's aorist ἐγνώρισα "I made known" (NETS). One possibility, then, could be to interpret the yiqtol as a preterite yiqtol. Since this phenomenon is not found unambiguously elsewhere in the psalm, however, it is not to be preferred. Alternatively, since the agent-oriented modality of wish/desire is common with yiqtol verb forms, אוֹדִ֪יעֲךָ֡ could contain this modality, as "I wanted to make known my sin." Aquila and Symmachus, however, provide a future form (γνωρίσω σοι and γνωστὴν ποιήσω σοι, respectively), as expected from the yiqtol. The difficulty has also been noted by Rashi (cf. Menachem Meiri), who claims the form is "present tense" (לְשׁוֹן הֹוֶה הוּא), though that analysis does not fit the co-text of "not hiding" and "deciding" to confess, which follows (Radak glosses the verb in the future, however: אתודה "I will confess").
Our preferred interpretation involves the natural and expected reading of the yiqtol as future, within the context of inner speech. Although this is explicit in the second half of the verse (see "I decided" אָמַ֗רְתִּי), lines 2 and 3, the same structure can be found in the first line, where we also have a yiqtol followed by a qatal.
Note for v. 5
v. 5 – The LXX, Jerome, and Aquila provide a singular noun for the MT's פְ֭שָׁעַי "my transgressions," reflected in the revocalization פִשְׁעִי.
v. 6
| Hebrew | Verse | English |
|---|---|---|
| עַל־זֹ֡את יִתְפַּלֵּ֬ל כָּל־חָסִ֨יד ׀ | 6a | Because of this, every faithful person should pray |
| אֵלֶיךָ֮ לְעֵ֪ת מְ֫צֹ֥א | 6b | to you at the time of discovery [of his sin]. |
| רַ֗ק לְ֭שֵׁטֶף מַ֣יִם רַבִּ֑ים | 6c | But in the flood of many waters, |
| אֵ֝לָ֗יו לֹ֣א יַגִּֽיעוּ׃ | 6d | they will not reach him. |
Preferred
SimpleGrammar
DiscourseUnit [v. 6]
Fragment
Clause
Subject
Nominal
quantifier: כָּל every
noun: חָסִיד faithful person
Predicate
verb: יִתְפַּלֵּל should pray
Adverbial
PrepositionalPhrase
Preposition
preposition: עַל because of
Object
pronoun: זֹאת this
Adverbial
PrepositionalPhrase
Preposition
preposition: אֵלֶי to
Object
suffix-pronoun: ךָ you
Adverbial <gloss="at the time of discovery [of his sin]">
PrepositionalPhrase
Preposition
preposition: לְ in
Object
ConstructChain
noun: עֵת time
verb-infinitive: מְצֹא finding
Fragment
particle: רַק but
Fragment
Clause
Subject <status="elided">
Nominal
noun: מַיִם waters
adjective: רַבִּים many
Predicate
verb: יַגִּיעוּ will reach
adverb: לֹא not
Adverbial
PrepositionalPhrase
Preposition
preposition: אֵלָי
Object
suffix-pronoun: ו him
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ in
Object
ConstructChain
Nominal
noun: שֵׁטֶף flood
Nominal
noun: מַיִם waters
adjective: רַבִּים many
Notes
Note for v. 6
v. 6 – The prepositional phrase לְ֭שֵׁטֶף מַ֣יִם רַבִּ֑ים could be understood as one of specification, i.e., concerning, and thus left-dislocated (GKC §143e). This is perhaps supported by the accents, which place an atnakh on רַבִּ֑ים, and the Peshitta, which provides a conjunction ܘ after "heavy" left-dislocation: lit. "but the rush of many waters, and will not come near to him" (adapted from Taylor 2020, 113; ܚܐܦܐ ܕܝܢ ܕܡ̈ܝܐ ܣ̈ܓܝܐܐ ܘܠܘܬܗ ܠܐ ܢܬܩܪܒܘܢ).[21] Nevertheless, the plural verb in the main clause, יַגִּֽיעוּ, leads one to expect a plural subject, though שֵׁטֶף מַ֣יִם רַבִּ֑ים is grammatically singular, so cannot stand in apposition to a singular subject. Our preferred reading understands לְ֭שֵׁטֶף מַ֣יִם רַבִּ֑ים as an adverbial, though the implied grammatical subject is "many waters" (מַ֣יִם רַבִּ֑ים), as indicated by the plural verb.
Note for v. 6
v. 6 – Also found as a metaphor for anger (Prov 27:4: "anger is overwhelming"), the noun שֶׁטֶף is found in the context of waters in Job 38:25: "Who has split open a channel for the flood (לַשֶּׁ֣טֶף)?" (NASB) and implied in Nah 1:8: "But with an overflowing flood (בְשֶׁ֣טֶף) he will make a complete end of the adversaries" (ESV).
Note for v. 6
v. 6 – The prepositional phrase עַל־זֹ֡את functions as the landmark (זֹ֡את) grounding the following action.[22] The feminine singular is the prototypical choice of demonstrative for discourse anaphora. In other words, it does not refer to one feminine entity, but to the previous section of discourse, namely: "that you take away guilt" (שאתה נושא עון; Ibn Ezra).[23] Its functional equivalent is often translated as a logical conjunction Because of this ➞ Therefore (CSB, ESV, JPS, NABRE, NASB, NIV), So (GNT, REB).
Note for v. 6
v. 6 – Both לְ prepositional phrases in this verse are temporal. The first phrase (לְעֵ֪ת מְ֫צֹ֥א), indicates the time specifications with limited intervals (see The meaning of מְצֹא in Psalm32:6),[24] and the second phrase (לְ֭שֵׁטֶף מַ֣יִם רַבִּ֑ים) indicates the time determination based on events.[25]
Note for v. 6
It is possible that the infinitive construct מְ֫צֹ֥א contains modality of possibility, as reflected in the CEV: "whenever we find out that we have sinned." Because of the complications caused by the exegetical issue The Meaning of מְצֹא in Psalm 32:6, however, such an interpretation is not generally reflected in modern translations.
Note for v. 6
The yiqtol of יִתְפַּלֵּ֬ל most likely contains agent-oriented modality of obligation: "That’s why all the faithful should pray to you" (CEB; cf. CJB, GNT, NABRE, NET, PDV). Alternatively, though very similarly, the yiqtol could be interpreted as a jussive: "Therefore let everyone who is godly offer prayer to you" (ESV).
v. 7
| Hebrew | Verse | English |
|---|---|---|
| אַתָּ֤ה ׀ סֵ֥תֶר לִי֮ מִצַּ֪ר תִּ֫צְּרֵ֥נִי | 7a | You are a shelter for me; you will protect me from distress. |
| רָנֵּ֥י פַלֵּ֑ט תְּס֖וֹבְבֵ֣נִי סֶֽלָה׃ | 7b | With celebrations of deliverance you will surround me. Selah. |
Preferred
SimpleGrammar
DiscourseUnit [v. 7]
Fragment
Clause
Subject
pronoun: אַתָּה you
Predicate
verb: are
Complement
noun: סֵתֶר shelter
Adjectival
PrepositionalPhrase
Preposition
preposition: ל for
Object
suffix-pronoun: ִי me
Adverbial <status="alternative">
PrepositionalPhrase
Preposition
preposition: מִ from
Object
suffix-pronoun: צַּר distress
RelativeClause
RelativeParticle
particle: which
Clause
Predicate
verb: תִּצְּר watches for
Object
suffix-pronoun: ֵנִי me
Fragment
Clause
Predicate
verb: תִּצְּר you will protect
Adverbial
PrepositionalPhrase
Preposition
preposition: מִ from
Object
noun: צַּר distress
Object
suffix-pronoun: ֵנִי me
Fragment
Clause
Predicate
verb: תְּסוֹבְב you will surround
Adverbial
Nominal <gloss="with celebrations of deliverance">
ConstructChain
noun: רָנֵּי shouts >> celebrations
verb-infinitive: פַלֵּט to deliver
Object
suffix-pronoun: ֵנִי me
Fragment
particle: סֶלָה Selah
Notes
Note for v. 7
v. 7 – The incorporation of מִצַּ֪ר into the first phrase, with תִּ֫צְּרֵ֥נִי modifying it as an asyndetic relative clause, reflects the LXX (cf. Symmachus).[26] Nevertheless, the negative use of נצ׳׳ר as "watch" (maliciously) is not well attested, if at all, while צַר is masculine, so should not occur with the (presumably) third-person feminine verb תִּ֫צְּרֵ֥נִי. Thus, this reading is dispreferred.[27] Our preferred clausal division is also supported by the added conjunction in the Peshitta "You have sheltered me and you have protected me from my enemies" (ܐܢܬ ܣܬܪܝܢܝ ܘܡܢ ܒ̈ܥܠܕܒܒܝ ܢܛܪܝܢܝ).
Note for v. 7
v. 7 – Though only occurring here in the Bible, it is quite certain that רָנֵּ֥י in רָנֵּ֥י פַלֵּ֑ט belongs to the root √רנן "shout" with either joy or lament (cf. רִנָּה and רְנָנָה). Indeed, one finds support for this sense in Targum Psalms: "[with] joy of salvation."[28] Although the qal of √רנן can involve either positive or negative connotations, the piel (from which the nominal is most likely derived—see the gemination of נ)[29] is dominated by positive shouts of joy. For a similar sense of the communal relief, cf. Psalm 118:15: "A voice of rejoicing (ק֤וֹל׀ רִנָּ֬ה) and salvation is in the tents of the righteous."[30] This analogous passage implies that here the psalmist appeals to the shouts for deliverance / shouts caused by deliverance, which would surround one in the appeal for deliverance or after the act of deliverance. The adverbial could be understood as comparative: "just like shouts of deliverance," or as instrumental with.
Note for v. 7
v. 7 – The construct chain רָנֵּ֥י פַלֵּ֑ט communicates an activity and its cause/reason: joyful shouts caused by deliverance. The construct dependent could also constitute the content of the shouts, i.e., shouts of "deliverance," in the sense "shouts of ' you have delivered '!"[31]
Note for v. 7
Though most modern translations understand the yiqtols in this verse as present (see, e.g., JPS), as also the verbless clause at the beginning of the verse, it is preferable to interpret them as a future conviction that YHWH will protect the praying person. As discussed in the exegetical issue The Participants of Psalm 32:7-9, as the faithful person discovers his sin and turns to YHWH in prayer, he declares YHWH to be the one who will restore him (see also the following verse). Compare the NIV: "You are my hiding place; you will protect me from trouble and surround me with songs of deliverance" (cf. Jerome, Aquila, Quinta).
Alternative
SimpleGrammar
DiscourseUnit [v. 7 alternative]
Fragment <status="alternative">
Vocative
ConstructChain
noun: רָנּ joy <status="revocalization">
suffix-pronoun: ִי me <status="revocalization">
Fragment <status="alternative">
Clause
Subject
noun: you
Predicate
verb: are
Complement
ConstructChain
noun: רָנּ praise <status="revocalization">
suffix-pronoun: ִי me <status="revocalization">
Fragment <status="alternative">
Clause
Predicate
verb: פַלֵּט save (me)
Adverbial <gloss="from the one who surrounds me">
Nominal
noun: the one
RelativeClause
RelativeParticle
particle: who
Clause
Predicate
verb: יְסוֹבְב surrounds <status="emendation">
Object
suffix-pronoun: ֵנִי me
Notes
Note for v. 7
v. 7 – For the interpretation of the MT's רָנֵּ֥י "songs/shouts of" as the vocative רָנִי "my joy," see the LXX's τὸ ἀγαλλίαμά μου (supported by Origen and Quinta) and Aquila's "my praise" (αἴνεσίς μου). Similarly, Symmachus reads the fragment as a verbless clause: "you are my praise" (εὐφημία μου σύ). In the case of the LXX, this results in the interpretation of the following פַלֵּ֑ט as an imperative (instead of the MT's infinitive) with the object "save [me]" implied. Further, תְּס֖וֹבְבֵ֣נִי belonging in a headless relative clause, literally "save me from those who surround me." It is difficult to reconstruct the apparent Hebrew text the LXX translated from, though just one consontantal emendation would result in the third-singular יְסוֹבְבֵנִי, perhaps read as a collective group in the LXX's "those who surround me." See, however, the second-person singular in Aquila, Symmachus, and the Secunda.
Note for v. 7
In contrast to the present reading of יְסוֹבְבֶֽנּוּ in v. 10, the form תְּס֖וֹבְבֵ֣נִי in v. 7 is best understood as future yiqtol (contra Rashi, who claims this is also present tense; cf. v. 4a).
v. 8
| Hebrew | Verse | English |
|---|---|---|
| אַשְׂכִּֽילְךָ֨ ׀ וְֽאוֹרְךָ֗ בְּדֶֽרֶךְ־ז֥וּ תֵלֵ֑ךְ | 8a | I will give you understanding and I will teach you about the way in which you should walk. |
| אִֽיעֲצָ֖ה עָלֶ֣יךָ עֵינִֽי׃ | 8b | I will advise [you] with my eye upon you. |
Preferred
SimpleGrammar
DiscourseUnit [v. 8]
Fragment
ClauseCluster
Clause
Predicate
verb: אַשְׂכִּילְ I will give understanding
Object
suffix-pronoun: ךָ you
Conjunction
conjunction: וְ and
Clause
Predicate
verb: אוֹרְ I will teach
Object
suffix-pronoun: ךָ you
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ in >> about
Object
noun: דֶרֶךְ the way
RelativeClause
RelativeParticle
particle: זוּ in which
Clause
Predicate
verb: תֵלֵךְ you should walk
Object <located="relative clause head">
Fragment
Clause
Predicate
verb: אִיעֲצָה I will advise [you]
Adverbial <gloss="with my eye upon you">
Clause
Subject
ConstructChain
noun: עֵינ eye
suffix-pronoun: ִי me
Predicate
verb: being
Complement
Adverbial
PrepositionalPhrase
Preposition
preposition: עָלֶי upon
Object
suffix-pronoun: ךָ you
Notes
Note for v. 8
v. 8 – As other instances of the preposition בְּ as "figurative contact by means of mental process" (BHRG §39.6.1.b.ii), hiphil ירה can also be interpreted as "cause to pay attention to" when accompanied by בְּ,[32] rather than being accompanied by a direct object. See also 1 Sam 12:23; Ps 25:8, 12; Job 27:11, in contrast, for example, to ה֘וֹרֵ֤נִי יְהוָ֨ה׀ דַּרְכֶּ֗ךָ (Ps 86:11; cf. 27:11).
Alternative
SimpleGrammar
DiscourseUnit [v. 8 alternative]
Fragment <status="alternative">
Clause
Predicate
verb: אִיעֲצָה I will advise
Fragment <status="alternative">
Clause
Subject
ConstructChain
noun: עֵינ eye
suffix-pronoun: ִי me
Predicate
verb: is
Complement
Adverbial
PrepositionalPhrase
Preposition
preposition: עָלֶי upon
Object
suffix-pronoun: ךָ you
Fragment
Clause
Predicate
verb: אִיעֲצָה I will advise
Adverbial
PrepositionalPhrase
Preposition
preposition: עָלֶי concerning
Object
suffix-pronoun: ךָ you
Adverbial <status="alternative">
Nominal <gloss="with my eye">
ConstructChain
noun: עֵינ eye
suffix-pronoun: ִי me
Object
ConstructChain
noun: עֵינ eye
suffix-pronoun: ִי me
Object <status="alternative">
ConstructChain
noun: עֵינ eyes
suffix-pronoun: ָי me <status="revocalization">
Notes
Note for v. 8
v. 8 – We prefer to read the final two words of this verse עָלֶ֣יךָ עֵינִֽי as a predicative adjunct ("circumstantial clause," GKC §156c) on the matrix verb אִֽיעֲצָ֖ה (see the preferred diagram above and the majority of modern translations). The alternative verbless clause "my eye is upon you" is found in the JPS (cf. the ELB, EÜ, ZÜR).
If we read עֵינִֽי as the direct object of the clause אִֽיעֲצָ֖ה עָלֶ֣יךָ עֵינִֽי, as reflected in the syntax of the LXX, it is not clear how one can "advise their eyes concerning someone."[33] For the adverbial reading of עֵינִֽי "my eye," see Jerome's (Hebr.) ablative cogitabo de te oculo meo "I will consider concerning you with my eye" and Aquila and Symmachus' dative (τῷ) ὀφθαλμῷ μου (cf. Lutherbibel 2017's ich will dich mit meinen Augen leiten "I will guide you with my eyes").
Note for v. 8
v. 8 – For the alternative plural עֵינַי "my eyes" in place of the MT's singular עֵינִֽי "my eye," see the LXX, Origen and Quinta.
v. 9
| Hebrew | Verse | English |
|---|---|---|
| אַל־תִּֽהְי֤וּ ׀ כְּס֥וּס כְּפֶרֶד֮ אֵ֤ין הָ֫בִ֥ין | 9a | Do not be like a horse, like a mule in whom there is no understanding. |
| בְּמֶֽתֶג־וָרֶ֣סֶן עֶדְי֣וֹ לִבְל֑וֹם | 9b | One must restrict its walking with a bit and reins, |
| בַּ֝֗ל קְרֹ֣ב אֵלֶֽיךָ׃ | 9c | otherwise it will not come near you. |
Preferred
SimpleGrammar
DiscourseUnit [v. 9]
Fragment
Clause
Predicate
verb: תִּהְיוּ be
adverb: אַל do not
Adverbial
PrepositionalPhrase
Preposition
preposition: כְּ like
Object
noun: סוּס a horse
Adverbial
PrepositionalPhrase
Preposition
preposition: כְּ like
Object
noun: פֶרֶד mule
RelativeClause
RelativeParticle
particle: in whom
ClauseCluster
Clause
Subject
Clause
Predicate
verb-infinitive: הָבִין understanding
Predicate
Adverbial
particle: אֵין there is not
Fragment
Clause
Subject
Predicate
Adverbial <gloss="one must restrict">
PrepositionalPhrase
Preposition
preposition: לִ to
Object
Nominal
noun: בְלוֹם restrict
Object
ConstructChain <gloss="its walking">
noun: עֶדְי walking
suffix-pronoun: וֹ him
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ with
Object
Nominal
noun: מֶתֶג a bit
Conjunction
conjunction: וָ and
noun: רֶסֶן reins
Adverbial
Clause <gloss="otherwise it will not come near to you">
Predicate
verb-infinitive: קְרֹב come near
adverb: בַּל without
Adverbial
PrepositionalPhrase
Preposition
preposition: אֵלֶי to
Object
suffix-pronoun: ךָ you
Fragment <status="alternative">
Clause
Predicate
verb-infinitive: קְרֹב may it come near
adverb: בַּל not
Adverbial
PrepositionalPhrase
Preposition
preposition: אֵלֶי to
Object
suffix-pronoun: ךָ you
Notes
Note for v. 9
v. 9 – For the infinitive לִבְל֑וֹם as expressing deontic modality of "must" (cf. the KJV: whose mouth must be held in with bit and bridle) see also 2 Kgs 4:13, 14; Isa 5:4; Jer 51:49; Hos 12:3; Ps 49:15; Job 30:6; Eccl 3:15 (as discussed in Sjörs, forthcoming, "The Infinitive Construct"). Though most modern translations recognize the impersonal nature of the clause, they render the infinitive in the passive voice, "must be x-ed." Nevertheless, the infinitive לִבְל֑וֹם is in the qal stem, so we have preferred to avoid the passive reading with "one must, people must."
Note for v. 9
v. 9 – For the independent clause of the final three words, בַּ֝֗ל קְרֹ֣ב אֵלֶֽיךָ, see the JPS's suggestion: "far be it from you!" and the CEB's "Don’t be anything like that!" For a full discussion and our preferred reading, see the exegetical issue: https://psalms.scriptura.org/w/The_Syntax_and_Meaning_of_Ps_32:9c.
Note for v. 9
v. 9 – While a מֶתֶג is a "short bar, ◄ usually made of metal, ► placed in the mouth of a horse; its ends, which project from the mouth of the animal, are attached to ropes or leather straps that fit over the head" (SDBH), a רֶסֶן is the "set of ropes or leather straps; ► fitted over the head of a horse and connected to the bit; used to steer the horse" (SDBH).
Note for v. 9
v. 9 – For the infinitive לִבְל֑וֹם, only occurring here in the Bible, the LXX provides "to squeeze," or "to strangle, throttle" (ἄγχω ; LSJ), while Aquila contains "to turn" (whether transitive and intransitive).[34] Jerome provides constringe "squeeze" in both of his translations,[35] while Targum Psalms has "to be silenced ➞ muzzled" (לאיתחסמא). Likewise, the lexicons supply appropriate glosses, according to the context, of "curb, hold in" (BDB), "bind" (DCH), "restrain" (HALOT), and "to block, obstruct" (לַחְסוֹם; Kimḥi, SeferHaShorashim).
The nearest passage we have in the Bible to a similar form is that of Job 26:7: "He it is who stretched out Zaphon over chaos, Who suspended earth over emptiness (עַל־בְּלִי־מָֽה)" (JPS). The maqqef (hyphen) in בְּלִי־מָֽה points unambiguously towards the interpretation of "without something," though there is Talmudic play on this as the same root—silenced/muzzled (as discussed in Jastrow 1903, 173; see Ḥullin 89a). Furthermore, such a sense developed in other Talmudic collections, such as Yalḳuṭ Num. 743: "the mouth of the people of Moses is tied up (we dare not talk); but can he tie up (disable) (יכול הוא לִבְלוֹם) the nail of any of them (the Canaanites)?" (Jastrow 1903, 173), in similar manner to the Modern Hebrew לִבְלוֹם "hold back, stop, obstruct."
Nevertheless, there is a well-attested Aramaic verb of the same root with significant significant historical depth: balāmu is attested even in late Assyrian texts borrowing from Official Aramaic.[36] In the end, although there is very little support within the Biblical Hebrew corpus, later Rabbinic developments and early Aramaic evidence as attested in late Assyrian texts support the sense of "bind, restrict."
Note for v. 9
v. 9 – The common understanding of עֶדְי֣וֹ as from עֲדִי "adornment" has repeatedly been questioned in the scholarly literature, such that the word has been deemed "probably corrupt" (BDB). We consider the word to neither be corrupt, nor related to √עדה "adorn oneself." Castellino notes, "Psalm xxxii is not an easy one ... There is one passage which we deem rather important, and which the critics' guesses and corrections have not succeeded in patching up satisfactorily at all. We refer to v. 9" (1952, 37). Although the conjectural emendations suggested by Castellino are entirely unnecessary and his interpretation of the entire verse is erroneous, we agree entirely with his conclusion on עֶדְי֣וֹ, that "The general meaning of the verb is to be considered the one given in Job xxviii 8" (ibid., 40). This verb is the homophonous root √עדה, "to walk along" (HALOT; cf. "pass over," DCH), is found in parallel with √דרך: "Proud beasts have not set foot on it (הִדְרִיכֻ֥הוּ), and no lion has passed along it (עָדָ֖ה עָלָ֣יו)" (NET), such that עֶדְי֣וֹ is best understood as the horse's walking along (cf. James 3:3).[37]
Note for v. 9
v. 9 – For the phrasal glosses, see the grammar notes on the function of the impersonal infinitive, the verbal notes for the infinitive's modality of necessity (one must), and the exegetical issue https://psalms.scriptura.org/w/The_Syntax_and_Meaning_of_Ps_32:9c for the syntax and semantics of the בַּל phrase.
Note for v. 9
For the modality of necessity with לִבְל֑וֹם, see the grammar notes.
Note for v. 9
For discussion of the clause בַּ֝֗ל קְרֹ֣ב אֵלֶֽיךָ׃, see the exegetical issue The Syntax and Meaning of Psalm 32:9c.
v. 10
| Hebrew | Verse | English |
|---|---|---|
| רַבִּ֥ים מַכְאוֹבִ֗ים לָרָ֫שָׁ֥ע | 10a | The sorrows of the wicked are many, |
| וְהַבּוֹטֵ֥חַ בַּיהוָ֑ה חֶ֝֗סֶד יְסוֹבְבֶֽנּוּ׃ | 10b | but the one who trusts in YHWH—faithfulness surrounds him. |
Preferred
SimpleGrammar
DiscourseUnit [v. 10]
Fragment
ClauseCluster
Clause
Subject
noun: מַכְאוֹבִים the sorrows
Adjectival
PrepositionalPhrase
Preposition
preposition: לָ belonging to >> of
Object
article: ה the <status="elided">
noun: רָשָׁע wicked
Predicate
verb: are
Complement
adjective: רַבִּים many
Conjunction
conjunction: וְ but
Clause
Subject
noun: חֶסֶד faithfulness
Predicate
verb: יְסוֹבְב surrounds
Object
Apposition
suffix-pronoun: ֶנּוּ him
Nominal
article: הַ the one
verb-participle: בּוֹטֵחַ who trusts
Adjectival
PrepositionalPhrase
Preposition
preposition: בַּ in
Object
noun: יהוָה YHWH
Notes
Note for v. 10
v. 10 – One could read רַבִּ֥ים מַכְאוֹבִ֗ים "many wounds" as the subject (since, as a modifier, רבים can either follow or precede its head noun—JM §141b), as indicated by the accents separating this phrase from the supposed predicate (in this case), לָרָ֫שָׁ֥ע. The result would be the predication that "many wounds belong to the wicked." This is also suggested by the strange construction of a noun (possessee) followed by a definite לְ-possessor. Nevertheless, there are similar constructions in the Psalms, such as נְאֻֽם־פֶּ֣שַׁע לָ֭רָשָׁע בְּקֶ֣רֶב לִבִּ֑י in Psalm 36:2. We find it preferable to read רַבִּ֥ים as the predicate, highlighting the quantity of wounds, with מַכְאוֹבִ֗ים לָרָ֫שָׁ֥ע "the wounds of the wicked" as the subject, against the indication of the accents.[38] Among modern versions, see the JPS's "Many are the torments of the wicked," רבים המכאובים שיש לרשע in HaEdut and רַבִּים הֵם הַמַּכְאוֹבִים שֶׁל הָרָשָׁע in the CHB (cf. the ESV, NASB, NIV, REB; but, alternatively, the CSB's "Many pains come to the wicked" and LUT 2017's "Der Gottlose hat viel Plage").
Alternative
SimpleGrammar
DiscourseUnit [v. 10 alternative]
Fragment <status="alternative">
Clause
Subject
noun: מַכְאוֹבִים sorrows
adjective: רַבִּים many
Predicate
verb: belong
Complement
Adverbial
PrepositionalPhrase
Preposition
preposition: לָ to
Object
article: ה the <status="elided">
noun: רָשָׁע guilty
v. 11
| Hebrew | Verse | English |
|---|---|---|
| שִׂמְח֬וּ בַֽיהוָ֣ה וְ֭גִילוּ צַדִּיקִ֑ים | 11a | Rejoice in YHWH and be glad, you righteous ones, |
| וְ֝הַרְנִ֗ינוּ כָּל־יִשְׁרֵי־לֵֽב׃ | 11b | and shout for joy, all you with integrity in your heart! |
Preferred
SimpleGrammar
DiscourseUnit [v. 11]
Fragment
ClauseCluster
Clause
Predicate
verb: שִׂמְחוּ rejoice
Adverbial
PrepositionalPhrase
Preposition
preposition: בַ in
Object
noun: יהוָה YHWH
Conjunction
conjunction: וְ and
Clause
Predicate
verb: גִילוּ be glad
Fragment
Vocative
noun: צַדִּיקִים you righteous ones
Fragment
particle: וְ and
Fragment
Clause
Predicate
verb: הַרְנִינוּ shout for joy
Fragment
Vocative
Nominal <gloss="all you with integrity in your heart">
quantifier: כָּל all
ConstructChain
Nominal
adjective: יִשְׁרֵי upright
noun: לֵב heart
Notes
Note for v. 11
v. 11 – In similar manner to the first verse of the psalm, the final construct phrase, יִשְׁרֵי־לֵֽב, communicates a relationship of specification, that is, characteristic with regard to, i.e., upright regarding their heart ➞ those who have integrity in their heart (cf. the CEB's All you whose hearts are right, the NET's all you who are morally upright, and the REB's all you of honest heart).
- ↑ The present verse reads "Happy are those whose lawless behavior was forgiven and whose sins were covered over" (NETS; Μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι καὶ ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι).
- ↑ Compare the comments in TDOT: "The idiom nāśāʾ chaṭṭāʾth, i.e., the verb with feminine object, always means the carrying away of the sphere of guilt from the sinner by a third party, who intervenes vicariously, intercedes, and averts the consequence of death (Ex. 10:17; 1 S. 15:25). It can also mean the removal of the sphere of guilt from the sinner by the injured party himself, if he is willing and able to do so (Gen. 50:17; Ex. 32:32, cf. 34:7; nāśāʾ with le-: Josh. 24:19; Ps. 25:18)" (TDOT, חָטָא).
- ↑ See the sense of "in his forbearance he had left the sins committed beforehand unpunished" (Rom 3:25, NIV).
- ↑ The LXX, for example, seems to treat them as largely interchangeable. While v. 1 offers ἀνομία for פֶּשַׁע, ἁμαρτία for חֲטָאָֽה and v. 2 has ἁμαρτία once again for עָוֹן, the cluster in v. 5 is rendered as ἁμαρτία for חַטָּאת, ἀνομία for both עָוֹן and פֶּ֗שַׁע, and finally τὴν ἀσέβειαν τῆς ἁμαρτίας μου for the construct chain עֲוֺ֖ן חַטָּאתִ֣י.
- ↑ NETS; Μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι.
- ↑ See Jenni 1992, 341. This is also a possible reading of the prepositional phrase in our present verse, though the wasting away seems caused by YHWH's hand (see the following verse) and is accompanied by groaning, not caused by that groaning.
- ↑ Khan, "Qaṭal," 19; cf. מָלַ֤ךְ in 1 Kgs 16:23 and חָלָ֥ה in Isa 38:1.
- ↑ These provide ארום, enim, and γάρ, respectively, in place of the expected מטול ד, quoniam and ὅτι, if כִּי were to be understood as a subordinating conjunction.
- ↑ כִטעֵים דְלִיש בְמִשחָא, ܐܝܟ ܛܥܡܐ ܕܠܝܫ ܒܡܫܚܐ.
- ↑ ἐγκρὶς ἐξ ἐλαίου and panis oleati, respectively.
- ↑ שׁישׁין and רוטבה.
- ↑ שישיין בדבש.
- ↑ לשׁד משחה
- ↑ الزرع السمين and الدرس, respectively.
- ↑ איתהפיך רוטבי.
- ↑ Interestingly, a few verses before the only other appearance of לָשָׁד, in Numbers 11:6, we also have mention of one's strength "drying up," though, ironically, the solution was not found in the manna or לְשַׁ֥ד הַשָּֽׁמֶן (Num 11:8).
- ↑ https://www.bensira.org/images/Manuscripts/B/B_XIX_Recto.jpg
- ↑ See also Origen's Sexta, which reads ἐστράφη ἡ ἁμαρτία ὡς θήλασμά μου "sin became like my mother's nursing," reading the MT's לָשָׁד as שַׁד "breast."
- ↑ איתהפיך רוטבי "my sap was changed" (Stec 2004, 72).
- ↑ Cf. Aquila's ἐπ᾽ἐμοί ἀθεσίαν μου lit. "upon me my faithlessness."
- ↑ See the Biblical Hebrew examples of such heavy left-dislocation followed by a conjunctive waw in examples such as Gen 22:4: בַּיּ֣וֹם הַשְּׁלִישִׁ֗י וַיִּשָּׂ֨א אַבְרָהָ֧ם אֶת־עֵינָ֛יו "On the third day Abraham lifted up his eyes," (ESV; cf. Exod 32:34; Lev 7:16; Num 10:10).
- ↑ Mena 2012, 123.
- ↑ See Atkinson, "Demonstrative Pronouns," in G. Khan (ed.) The Cambridge Grammar of Biblical Hebrew.
- ↑ Zeitbestimmungen mit begrenztem Intervall (Jenni 2000, 272).
- ↑ Zeitbestimmung nach Ereignissen (Jenni 2000, 274).
- ↑ The LXX reads σύ μου εἶ καταφυγὴ ἀπὸ θλίψεως τῆς περιεχούσης με "You are my refuge from affliction that besets me" (NETS).
- ↑ The REB, trying to make sense of the LXX's reception of מִצַּ֪ר in the first clause, simply provides a new clause for the following verb, תִּ֫צְּרֵ֥נִי: "You are a hiding-place for me from distress," claiming "Heb. adds an unintelligible word." This "unintelligible word" has undergone suspicion of dittography ("writing twice") elsewhere—see the discussion in Barthélemy (2005, 190-192)—yet makes perfect sense in context and its presence is supported by the ancient versions.
- ↑ ביעת שזבותא.
- ↑ Compare the Secunda's ρ*ννη, with the second letter difficult to identify, though most likely either ρυννι or ροννι, following the *qull > qol noun pattern of כֹּל, עֹז, etc. (see Yuditsky 2017, §3.3.10). This supports the conclusion found in the lexicons concerning the independent form: *רֹן.
- ↑ Wagner (1960, 439) notes, "It is the only occurrence of this form and hence subject to some skepticism. It is our contention however, that once the context is seen, no emendation at all is required. This is a Thanksgiving Psalm in which the writer tells of all the benefits which he has received following the confession of his sins, vss. 3-5. Then he calls upon the true believers to do likewise, vs. 6. Now in verse 7, he states that it is because he knows the proper cultic cry that he is protected. YHWH delivers and protects him just as he himself has often recounted with a rinnah."
- ↑ Depending how the word רֹן is understood (see the lexical notes), the shouts could also be those of grief caused by a plea for deliverance or, as the content of the shouts pleading for deliverance, i.e., shouts of "deliverance," in the sense of הוֹשִׁ֘יעָ֥ה נָּ֑א Hosanna! (Ps 118:25). Both of these possibilities are unlikely, however, due to the assurances of protection in vv. 6b–7a.
- ↑ Jenni 1992, 252-253.
- ↑ The LXX provides the verb ἐπιστηρίζω "fix [my eyes]," which is the only place it renders the verb יעץ as ἐπιστηρίζω "to fix."
- ↑ Either τοῦ› πε(ρι)στρέψαι (Ra 264) or επιστρέψαι (Ra 1098).
- ↑ This is similar to the LXX (≈ CPA Psalms ܡܫܬܚܩܝܢ "be constricted"; Sokoloff 2014, 424).
- ↑ See, e.g., ša ib-lim'-mu-šu ina da-na-ni "whose mouth they had forcibly bound" (as discussed in von Soden 1968, 269-270) and even "gag" (see von Soden 1977, 185).
- ↑ Cf. ʕdw/y in Official Aramaic as "pass" (qal; Hoftijzer & Jongeling 1995, 829) and in Old South Arabian as "to move, march" (del Olmo Lete & Sanmartín 2015, 148). The possibility that the noun is derived from the piel of this root, "to take off," is also intriguing. Although the form is not well-attested in Biblical Hebrew, appearing only in Prov 25:20: מַ֥עֲדֶה בֶּ֨גֶד׀ בְּי֣וֹם קָ֭רָה "one who takes off a garment on a cold day" (ESV), it is commonly attested in Rabbinic Hebrew (Jastrow 1903, 1043-1044), the D-stem (piel) in Ugaritic (del Olmo Lete & Sanmartín 2015, 148) and Official Aramaic (Hoftijzer & Jongeling 1995, 829) as "remove." Indeed, it is found with the removal of tʕr, "the cover of forehead ... of a horse" (ibid.) in Kyrieleis & Röllig (Mitteilungen des Deutschen Archäologischen Instituts, Athenische Abteilung. 103 (1988), 65). In light of this common context (albeit on very sparse evidence), one could consider the noun to refer simply to that which can be taken off, i.e., the horse's/mule's equipment, rather than adornment. Nevertheless, although the common contextual domain with an Official Aramaic passage is intriguing, the analogy of the form עֲדִי as derived from the qal of √עדה "to adorn," the must also be, in all likelihood, derived from the qal "to walk along."
- ↑ Brockelmann, Hebraïsche Syntax, §58. This preferred reading is supported by the pronominal copula supplied by the CPA Psalms: ܣܓܝ ܗܢܘܢ ܢܓܘܕܬܿܗ ܕܣܟܠܐ "many are the wounds of the sinner," which reflects the sense of the LXX's definite article in πολλαὶ αἱ μάστιγες τοῦ ἁμαρτωλοῦ "Many are the scourges of the sinner" (NETS).
