Psalm 68 Semantics
From Psalms: Layer by Layer
About the Semantics Layer
Semantics is the study of how language is used to represent meaning. The goal of semantic analysis for interpreting and translating the Bible is to understand the meaning of words and how they relate to each other in context. We want to understand what is implicit about word meaning – and thus assumed by the original audience – and make it explicit – and thus clear for us who are removed by time, language, and culture. The semantics layer is composed of three major branches: lexical semantics, phrase-level semantics and verbal semantics.
Semantics Visuals for Psalm 68
Lexical and Phrase-level Semantics Diagram
| Visualization | Description |
|---|---|
 |
The prepositional phrase is indicated by a solid green oval. |
 |
The construct chain is indicated by a solid yellow oval. |
 |
When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval. |
 |
The article is indicated by a solid blue oval. |
- See our growing collection of Venn Diagrams, not only for Psalm 68, but for all of the psalms.
- See SDBH on Psalm 68.
v. 1
SimpleGrammar
DiscourseUnit [v. 1]
Fragment
Adjectival
PrepositionalPhrase
Preposition
preposition: לַ for
Object
Nominal
article: ה the <status="elided">
verb-participle: מְנַצֵּחַ director
Fragment
Adjectival
PrepositionalPhrase <gloss="(written) by David">
Preposition
preposition: לְ of
Object
noun: דָוִד David
Fragment
noun: מִזְמוֹר psalm
Fragment
noun: שִׁיר song
- שׁיר
- "שׁיר is a term used for both common (Amos 6:5) and secular songs (Amos 5:23). It is found in the heading of about 30 psalms in the MT, appearing in various combinations. It probably had a more technical meaning than the general sense of “song” when used in psalm titles,[1] but we do not know what it was. The form occurs together with mizmor (“psalm”) thirteen times (Pss 30; 48; 65; 67; 68; 75; 76; 83; 87; 88; 92; 108). A psalm could be a “song” (שׁיר) and a mizmor (מזמור) at the same time. The technical cultic sense of שׁיר is especially evident in the titles of Pss 30 and 92."[2]
- שׁיר and שׁירה have distinct meanings. The former is more general and can refer to ‘singing’ as well as just ‘music’. The latter is only attested referring to specific songs, always with the demonstrative זאת.[3]
- ‘Cultic songs’ reflects a starting point of understanding the psalms as cultic music, not something arrived at inductively. ‘Song’ is to be preferred, since when more specification is needed, the superscription provides it.[4]
v. 2
SimpleGrammar
DiscourseUnit [v. 2]
Fragment
Clause
Subject
noun: אֱלֹהִים God
Predicate
verb: יָקוּם arise* >> take action
Fragment
ClauseCluster
Clause
Subject
ConstructChain <gloss="his enemies">
noun: אוֹיְבָי enemies
suffix-pronoun: וֹ him
Predicate
verb: יָפוּצוּ scatter
conjunction: וְ and
Clause
Subject
ConstructChain
verb-participle: מְשַׂנְאָי those who hate
suffix-pronoun: ו him
Predicate
verb: יָנוּסוּ flee
Adverbial
PrepositionalPhrase <gloss="from the front of him >> from his presence">
Preposition
preposition: מִ from
Object
ConstructChain
noun: פָנָי front
suffix-pronoun: ו him
- SDBH glosses קום as 'take action' yet admits in the definition that this means 'to rise up figuratively'. Consequently this metaphorical meaning is pragmatic and not semantic. This is supported by the following:
- Many versions simply reflect 'rise' here: LXX (Ἀναστήτω); Jerome (Exsurgat); Peshitta (ܢܩܘܡ) and even the Targum (יְקוּם).
- Other places where this verb is predicated of God with reference to his activity linguistically treat the verb as if the basic meaning is 'to rise'
- Isa 33:10 uses synonyms (אֶנָּשֵֽׂא; אֵֽרוֹמָ֔ם; cf. Psa 7:6 ); In Isa 28:21 the purpose (expressed with ל + infinitive) is to take action, the explicit mention of which would be superfluous if that were the semantics of the verb (לַעֲשׂ֤וֹת מַעֲשֵׂ֙הוּ֙; cf. 2:19, 21; Psa 10:12; Psa 17:13); In Numb 10:35–36 (the former of which this verse quotes), the opposite of arise is שׁוּב 'return' clearly referring to returning to a non-risen position by dint of the corresponding movement of ark.
- Thus, perhaps the gloss should reflect the lexical rather than pragmatic meaning.
v. 3
SimpleGrammar
DiscourseUnit [v. 3]
Fragment
Clause
Predicate
verb: תִּנְדֹּף drive away
verb: יִנָּדֵפוּ they are driven away <status="emendation">
Object
noun: אֹתָם (them) <status="elided">
Adverbial
PrepositionalPhrase <gloss="as the being driven away of smoke >> as smoke is driven away">
Preposition
preposition: כְּ as
Object
Clause
Subject <located="after infinitive construct">
Predicate
ConstructChain
verb-infinitive: הִנְדֹּף driven away
noun: עָשָׁן smoke
Fragment
Clause
Subject
Nominal
adjective: רְשָׁעִים wicked (people)
Predicate
verb: יֹאבְדוּ perish
Adverbial
PrepositionalPhrase <gloss="from the presence of God >> because of God >> before God">
Preposition
preposition: מִ from
Object
ConstructChain
noun: פּנֵי presence
noun: אֱלֹהִים God
Adverbial
PrepositionalPhrase
Preposition
preposition: כְּ as
Object
Clause
Subject <located="after infinitive construct">
Predicate
ConstructChain
verb-infinitive: הִמֵּס melt
noun: דּוֹנַג wax
Adverbial
PrepositionalPhrase
Preposition
preposition: מִ from
Object
ConstructChain
noun: פְּנֵי face
noun: אֵשׁ fire
v. 4
SimpleGrammar
DiscourseUnit [v. 4]
Fragment
conjunction: וְ and >> but
Fragment
Clause
Subject
Nominal
adjective: צַדִּיקים righteous (people)
Predicate <gloss="exult joyfully">
Predicate
verb: יִשְׂמְחוּ rejoice >> shout
Predicate
verb: יַעַלְצוּ exult
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ
Object
ConstructChain
noun: פְנֵי before
noun: אֱלֹהִים God
Fragment
conjunction: וְ and
Fragment
Clause
Subject
Predicate
verb: יָשִׂישׂוּ rejoice
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ with
Object
noun: שִׂמְחָה joy
- ישישו:
- "Semantic differentiation based on contrasting terms is also of little help, since the same opposition groups accompany other verbs of joy as well... In the Psalms, which also contain the few preexilic occurrences (Ps. 35:9; 68:4[3]), sws/sys basically involves only the joy of the righteous (68:4[3]), of those who seek God (40:17[16]; 70:5[4]), those who after long affliction are now jubilant in their assurance of salvation (35:9...), those who have learned to appreciate the Torah as a great possession (Ps. 119:14), and finally those who rejoice at God's word...(119:162)...Ps. 19:6(5) possibly representing2 an extremely old witness, deviates from this series in its assertion that the sun emerges from its canopy and rejoices like a warrior, and old (Sumerian) motif enhanced by the element of the joy of creation."[5] The prepositional phrase creates some redundancy, viz., 'rejoice with joy'. All the versions translate as stative τερφθήτωσαν 'delight'; gaudeant 'be glad'; ܘܢܚ݂ܕܘܢ 'and may they be glad’. LePeau notes a number of secular usages and (Is 22:13; Jer 7:34; Joel 1:12) 'to make merry.'[6] Typically the בְּ preposition marks the stimulus of the joy (e.g, Psa 35.9; Job 39.21) and is therefore a different emotive characteristic than that inherent in the lexeme. LePeau translates as ‘joyful shouts’ on the basis that this word often denotes an activity.[7] This seems right, cf. Zeph 3.17 where, next to יָשִׂ֨ישׂ עָלַ֜יִךְ בְּשִׂמְחָ֗ה (notice the stimulas is marked by על) יָגִ֥יל עָלַ֖יִךְ בְּרִנָּֽה׃ 'I will shout with singing'. The root smh is related many times to other roots denoting articulated expressions (Judg 16:23; 1 Sam. 18:6–7; 1 Kgs. 5:21; Psa 35:24–25, 27; 40:17; Jer. 31:7; Am. 6:13); In Neh. 12:43 the joy of Jerusalem is ‘heard’ (וַתִּשָּׁמַ֛ע) from far away.[8]
v. 5
SimpleGrammar
DiscourseUnit [v. 5]
Fragment
Clause
Subject
Predicate
verb: שִׁירוּ sing
Adverbial
PrepositionalPhrase
Preposition
preposition: לֵ to
Object
noun: אלֹהִים God
Fragment
Clause
Subject
Predicate
verb: זַמְּרוּ sing praise
Object
ConstructChain <gloss="his name">
noun: שְׁמ name
suffix-pronoun: וֹ him
Fragment
Clause
Subject
Predicate
verb: סֹלּוּ bank up* >> extol
Object <status="elided">
noun: דֶּרֶך a way
Adverbial
PrepositionalPhrase
Preposition
preposition: לָ for
Object
Nominal
article: ה the
verb-participle: רֹכֵב rider
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
Nominal
article: ה the
noun: עֲרָבוֹת desert
Adverbial <status="alternative">
PrepositionalPhrase
Preposition
preposition: בְּ
Object
Apposition
noun: יָהּ YAH
ConstructChain
noun: שְׁם name
suffix-pronoun: וֹ him
Fragment
ClauseCluster
Clause
Subject
ConstructChain <gloss="his name">
noun: שְׁמ
suffix-pronoun: וֹ him
Predicate
verb: is
Complement
Adjectival
PrepositionalPhrase <gloss="YAH">
Preposition
preposition: בְּ in
Object
noun: יָהּ YAH
conjunction: וְ and
Clause
Subject
Predicate
verb: עִלְזוּ celebrate
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ
Object
ConstructChain
noun: פָנָי before
suffix-pronoun: וֹ him
- סֹלּוּ:
- If it is accepted that ערבות refers to 'deserts', then the verb סֹלּוּ could legitimately be translated as ‘praise’ (so Peshitta ܫܒܚܘ 'praise'; Targum קַלְסוּן 'praise'; ESV, NIV, NLT, RSV, NVI, DHH94I, NTV, RVR95, NET, EU) or to 'prepare (a way)' (so LXX ὁδοποιήσατε 'to make a way'; Jerome praeparate viam 'prepare a way'; Aquilla ἀποσκολοπίσατε 'remove stumbling blocks'; Symmachus καταστρώσατε 'spread out', viz. 'make ready' cf κατάστρωμα 'pavement'; GNT, BCC1923, BDS, LSG, PDV2017, LUT, HFA, NGÜ, EB, GN, ZB). The first option respects the parallelism.[9] This option also has the support of Ben-Yehuda in his dictionary.[10]> Nevertheless, it only occurs one other time with those semantics (Prov. 4.8). Ben-Yehuda was probably influenced by the Rabbinic interpretation wherein סֻלּוּ = רוֹמֵם by analogy (both involve some sort of 'raising'; Hupfeld finds this ‘objectionable’ [verwerflich]).[11] Thus the 'way' here is metaphorical; indeed ‘the Hebrew verb is used chiefly for figurative expressions.’[12] Baethgen observes that it is unlikely the Psalmist is referring to external obstacles, otherwise YHWH would remove them himself.[13] More likely is that the imagery is similar to Isaiah 40.3, where a 'way' is prepared for YHWH. There, the Hosean (see Hosea 1.9; 2.16, 25) motif of the 'wilderness' referring to lands beyond Jerusalem suggests that YHWH's 'return' to Jerusalem refers to restoration.[14] While it's not fashionable to interpret this as a command regarding ethics Goldingay and Payne point out that this was the understanding of both the Qumran community (see 1QS 8.14) and even of John the Baptist (who is technically an Old Testament prophet).[15] Note that, poetically, one meaning does not necessarily exclude the other. To 'prepare oneself' could just be the sense while the reference is clearly to the surrounding activities of woship (cf. Saadya's translation אכ׳לצו 'worship with pure (viz., prepared) hearts').
- עלזו
- A number of lexica cite these as biforms of each other; that is, one Proto-word that exhibits different patterns synchronically (so DCH, BDB). Vanoni's remark supports this: ‘Heb. 'lz/'lṣ has an invariant semantic core: “express joy.” More specific features (a “self-confidently,” etc.) and valuative connotations do not depend on the choice of sibilant...or the form (qaṭṭîl) but only on the specific context.' However, this explanation is difficult here since the context is exactly the same.
- Both the LXX, Vulgate and Peshitta all use the same word to translate as that in v. 4a. Symmachus (although we don't know how he translated v. 4) corrects LXX to γαυριᾶσθε 'pride oneself'. This is interesting in light of Rabin's (SOURCE) suggestion that the word is etymologically related to Arabic غالز 'thick' > 'be proud'.
- "...but in a few contexts it conveys the idea of “celebrate a victory” (note 2 Sam 1:20; Psa 25:2), which seems appropriate here."[16]
v. 6
SimpleGrammar
DiscourseUnit [v. 6]
Fragment
Clause
Subject
Apposition
noun: אֱלֹהִים God
Nominal
ConstructChain
noun: אֲבִי father
noun: יְתוֹמִים fatherless
Conjunction
conjunction: וְ and
ConstructChain
noun: דַיַּן judge
noun: אַלְמָנוֹת widows
Predicate
verb:
Object
noun:
Adjectival
PrepositionalPhrase <gloss="in the dwelling place of the holiness of him >> in his holy dwelling place">
Preposition
preposition: בְּ in
Object
ConstructChain
noun: מְעוֹן dwelling place
noun: קָדְשׁ holiness
suffix-pronoun: וֹ him
v. 7
SimpleGrammar
DiscourseUnit [v. 7]
Fragment
Clause
Subject
noun: אֱלֹהִים God
Predicate
verb: is
Complement
ConstructChain <gloss="settler of the desolate >> the one who settles the desolate">
Nominal
verb-participle: מוֹשׁיב settler
Adverbial
noun: בַּיְתָה house-ly >> in a house
Nominal
noun: יְחִידִים lonely >> desolate
Clause
Predicate
verb: he is
Complement
ConstructChain
Nominal
verb-participle: מוֹצִיא bring out >> release
Adverbial
PrepositionalPhrase <gloss="skillfully">
Preposition
preposition: בַּ with
Object
article: ה the <status="elided">
noun: כוֹשָׁרוֹת skill
Nominal
noun: אֲסִירִים prisoners
Adverbial
PrepositionalPhrase <gloss="skilfully">
Preposition
preposition: בַּ with
Object
article: ה the <status="elided">
noun: כוֹשָׁרוֹת skill
Conjunction
conjunction: אַךְ however
Clause
Subject
verb-participle: סוֹרֲרִים rebels
Predicate
verb: שָׁכְנוּ dwell
Adverbial <gloss="(in) a parched land">
noun: צְחִיחָה parched land
- יחידים and ביתה
- The meanings of these two words are bound up together because the solution afforded by the בית specifies in what sense יחידים are 'lonely'. The basic idea of this word is simply 'lonely,' as reflected in many translations (LXX μονοτρόπους ‘solitary’; Jerome solitarios ‘solitary'; Peshitta ܝܚܝܕܝܐ ‘solitary'; Aquila μονογενεῖς 'single, unique'; most modern translations). The precise nature of or reason for this loneliness has resulted in a number of nuanced senses: ‘deserted’ (so Symmachus μοναχοῖς 'unique, deserted'; Theodotian μοναχοὺς 'unique, deserted'; EÜ, RSV, BCC1923, LSG, NET) or 'journeying alone' (so Quinta μονοζώνους 'journeying alone’), or 'homeless' (NVI, RVR95). Some understand בית as a family that provides legal protection, the lack of which God addresses in the previous verse.[17] Given the verse division and the sound play binding v. 7 together, this option is less preferable. If יחיד refers to those who have been displaced from their homes, then ביתה most likely refers to ‘property’ (cf. Isa 58.7 and Psa. 25.16, where יחיד is also characterized as עני),[18] although Tate couples יחיד 'exile' to 'household.'[19] Hupfeld understands יחיד as ‘childless’ and בית as ‘offspring’ on the basis of Psalm 113:9, where similar wording is used.[20] Baethgan wants to derive מושיב from שו׳׳ב—but altered to sound like מוציא—in order to explain the directional ה on the form ביתה.[21] This, however, does not necessarily have to be the case. The ה is simply adverbial and can express more than just motion towards something. Although it is difficult to determine the exact sense in which יחיד is used, the co-occurrence with עני in Psa. 25:16 is most instructive here. In v. 11, God's 'living creatures'—parallel with עני—are said to ישב in God's land (נחלתך 'your inheritance' v. 10). This confirms both the meaning of מושיב and יחיד. That the term doesn't refer to a specific group of exiles is evident from its plural form, which denotes a class,[22] viz., ‘those who are lonely.’ The individuals that compose a 'lonely' group would not be lonely in any comprehensible sense. Somehow, then, the nuance here and in Psalm 25 is 'desolate': 'In prayer, being "alone," like being "small" or "poor," is reason to expect one's prayer to be heard (Ps. 25:16), because God cares especially for the desolate (Ps. 68:7[6])'. [23]
- The meaning of the hapax כושׁרות
- A number of scholars want to derive this from Ugaritic kṯrt, 'the divine beings associated with song and incantation at the crises of life.'[24] Some also understand 'music' here (CITE). Strawn has argued that the meaning 'skill' could be understood here, with a reference to the exodus tradition (cf. Exod 8.18–19; 9:11). This meaning with this root is attested in Eccl. 2:21; 4:4 and has good cognate support: Ugaritic kṯr wḫss ‘Skilled and Wise’; Akkadian kašāru ‘to repeair, succeed’; Amorite ‘to be proper’; Palmyrene Aramaic, Syriac, Mandaic kšr ‘to be proper’; Aabic kaṯura ‘to become much, numerous’.[25] The -ōt ending "could be understood as an abstract since plural feminine nouns functioning as abstracts are not uncommon in biblical Hebrew."[26]
vv. 8-9
SimpleGrammar
DiscourseUnit [vv. 8-9]
Fragment
Vocative
noun: אֱלֹהִים God
ClauseCluster
ClauseCluster
Clause
Subject
noun: אֶרֶץ earth
Predicate
verb: רָעָשָׁה quake
Conjunction
conjunction: אַף also
Clause
Subject
noun: שָׁמַיִם heavens
Predicate
verb: נָטְפוּ drip >> pour
Adverbial
PrepositionalPhrase <gloss="because of God, the God of Israel >> before God the God of Israel">
Preposition
preposition: מִ
Object
ConstructChain
noun: פְּנֵי before
Apposition
noun: אֱלֹהִים God
ConstructChain
noun: אֱלֹהֵי God
noun: יִשְׂרָאֵל Israel
Adverbial
PrepositionalPhrase <gloss="because of God, the (one) of Sinai >> before God the (one) of Sinai">
Preposition
preposition: מִ
Object
ConstructChain
noun: פְּנֵי before
Apposition
noun: אֱלֹהִים God
ConstructChain
noun: זֶה the (one)
noun: סִינָי Sinai
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
Clause
Subject <located="after infinitive construct">
Predicate
ConstructChain <gloss="in the going out of you >> when you went out">
verb-infinitive: צֵאתְ going out
suffix-pronoun: ךָ you
Adverbial
PrepositionalPhrase
Preposition
preposition: לִ
Object
ConstructChain
noun: פְנֵי before
noun: עַמֶּ people
suffix-pronoun: ךָ you
Adverbial
PrepositionalPhrase <gloss="in the marching of you >> in your marching >> when you marched through the wilderness">
Preposition
preposition: בְּ in
Object
Clause
Subject <located="after infinitive construct">
Predicate
ConstructChain
verb-infinitive: ְצַעַדּ march
suffix-pronoun: ךָ you
Adverbial
PrepositionalPhrase
Preposition
preposition: בִּ in
Object
noun: ישִׁימוֹן wilderness
Fragment
noun: סֶלָה selah
- ישימון
- Option 1: Proper Name
- So Peshitta (ܒܐܫܝܡܘܢ) and Targum (בְּמַדְבְּרָא דִישִׁימוֹן).
- In the parallel verse in Judges 5, God is coming out from a named place.
- Option 2: ‘Desert’
- LXX, Symmachus, Vulgate, all modern translations
- “Yeshimon” without the article (as here) is used with reference to desert/wilderness wasteland (Deut 32:10; Pss 78:40; 106:14; 107:4; Isa 42:19, 20). WIth the article, it refers to a region or a place in Moab (Num. 21:20; 23:28) and in Judah, southeast of Hebron (1 Sam 23:19, 24; 26:1, 1).[27]
- "The segments of that steppe land are habitually designated in accordance with the closest hill-country town. Thus, the steppe land (so-called wilderness) of Ziph is that area of the Judean “wilderness” adjacent to the town of Ziph. Those areas too rugged and rocky for pasturing flocks were called “wasteland” (יְשִׁימוֹן)."[28]
- Option 1: Proper Name
- זה סיני
The form זֶה here is thought to preserve the proto-semitic ḏu, typically used to introduce a ‘determination’, to specify the referent associated with a particular place, person, epithet or quality. This function is attested in many of the semitic languages, especially in titles: Ugaritic il d pid ‘the Benevolent One,’Cite error: Closing </ref> missing for <ref> tag Another possible BH attestation of this form/function is in Micah 5:4 זֶ֖ה שָׁל֑וֹם ‘the one of peace’, an interpretation enthusiastically accepted by Waltke.[29]
v. 10
SimpleGrammar
DiscourseUnit [v. 10]
Fragment
Vocative
noun: אֱלֹהִים God
Fragment
Clause
Subject
noun:
Predicate
verb: תָּנִיף sieve
Object
ConstructChain <gloss="rain characterised by generosity >> a generous (amount) of rain >> abundant rain">
noun: גֶּשֶׁם rain
noun: נְדָבוֹת willingness >> generosity
Fragment
Clause
Subject
ConstructChain <gloss="your inheritance">
noun: נַחֲלָתְ inheritance
suffix-pronoun: ךָ you
Conjunction
conjunction: וְ and
Clause
Complement
verb-participle: נִלְאָה wearied
Fragment
Clause
Subject
noun: אַתָּה you
Predicate
verb: כוֹנַנְתָ establish
Object
suffix-pronoun: הּ it
- תניף
- LXX: ἀφοριεῖς 'you will ordain '
- Jerome: elevasti 'you have raised'
- Peshitta: ܝܗܒ݂ܬ 'You gave'
- Targum: אֲרֵימְתָּא 'You raised'
- Peshitta, Targum and Jerome most likely connect the root with the right of the תְּנוּפָה ‘wave offering’. But this does not make much sense in the present context.[30]
- Most modern translations (e.g., ESV, NIV, NET, EÜ, LUT2017etc.) understand the phrase to mean 'to give abundant rain’, perhaps extending the idea from Prov 7:17 where the verb denotes the sprinkling of myrrh?
- Sirach 43:17 attests יניף שלגו ‘he sprinkles his snow’ (LXX πάσσει χιόνα, ‘he sprinkles snow’ [NETS]). Lipinski finds related imagery in 2 Sam 22:12 and Isa 30:28.[31] He also rightly relates this word to Arabic nwf 'to overlook’ (‘originally “to swing over something”?’),[32] which is in all likelihood related to Proto-MSA *nwp ‘to make a sign’ (viz., with one's hands), itself related to Hebrew nwp (hiph.) ‘to move to and fro’, Syriac nāp ‘waver to and fro.’[33] This also fits the imagery of the passage here. Just as the earth was trembling in the previous verse, now the clouds move in a back-and-forth motion so as to pour out rain.
- כוננתה
- Standard lexica gloss the polel of this term as to establish (DCH, BDB, HALOT, SDBH; cf. Jerome: hereditatem tuam laborantem tu confortasti ‘you strengthened your weary land’; Peshitta: ܐܬܟ݂ܪܗܬ݂݁ ܘܐܢܬ݂ ܬܩ݁ܦ݂ܬܗ݁ 'it was sick and you made it strong'; Aquilla: τὴν κληροδοσίαν σου καὶ μεμοχθηκυῖαν σὺ ἣδρασας αὐτήν your distribution of land and, though it was wearied, you set it', LSG,).
- However, some acknowledge that this is not satisfactory here and instead, in light of נלאה ‘wearied’ that follows, opt for something like ‘restore’ (LXX κατηρτίσω ‘you restored’ [NETS], GNT, ESV, NIV, NLT, RSV, NVI, NTV >> RVR95 ['la reanimaste'] BCC1923 ['le réconfortas 'comforted'?], etc.).
- One way some translations get around this is by construing the referent of נחלתך as the God's people (so BDS 'pour affermir le peuple qui t’appartient alors qu’il était épuisé'; cf. PDV2017, DHH94I); the semantics of the verse fit nicely under the assumption that the referents are people. But this interpretation is unlikely because of the following verse, where animals are said to live in the inheritance. It is also unnecessary, in Genesis 47:13 the verb וַתֵּ֜לַהּ ‘to languish’ is predicated of ארץ. The Samaritan Pentateuch clearly has ותלא reflecting the root לאה.[34] Even on the reading of the MT, the meaning would not be that different as Shadal notes כדעת אנקלוס, רבנו סעדיה, רש״י, גיזניוס ואחרים, כמו לאה לשון עייפות ‘According to Onkelos, Saadya, Rashi ,Gesenius and other [the root להה] is like לאה—‘weary.'
- Hymnic sections of the Psalter and late wisdom praise Yahweh for what he establishes in creation...Strictly speaking, hefttn does not denote an act of creation as such but the shaping and establishing of an entity already present.'[35]
v. 11
SimpleGrammar
DiscourseUnit [v. 11]
Fragment
Vocative
noun: אֱלֹהִים God
Fragment
Clause
Subject
ConstructChain <gloss="your living creatures">
noun: חַיָּתְ living creature
noun: ךָ you
Predicate
verb: יָשְׁבוּ inhabit
Adverbial
PrepositionalPhrase
Preposition
preposition: בָּ in
Object
suffix-pronoun: הּ it
Fragment
Clause
Subject
Predicate
verb: תָּכִין prepare
Adverbial
PrepositionalPhrase <gloss="with your goodness">
Preposition
preposition: בְּ with
Object
ConstructChain
noun: טוֹבָתְ goodness* >> rain
suffix-pronoun: ךָ you
Adverbial
PrepositionalPhrase
Preposition
preposition: לֶ for
Object
Adjectival
adjective: עָנִי afflicted
article: ה the
- חיתך
- Reference to animals
- τὰ ζῷά ‘animals’ (LXX), Animalia ‘animals’ (Jerome), ܘܚܝ̈ܘܬܟ݂ 'your creatures' (Pshitta), חַיָתָךְ 'your animals' (Targum)
- "But the Asaphic character of this Psalm, which is also manifest in other points, is opposed to this rendering. This style of Psalm is fond of the comparison of Israel to a flock...We therefore are ot explain it according to Micah 7:14, where Israel is called a flock dwelling in a wood in the midst of Carmel."[36] But there Israel is specifically called a 'flock.'
- Reference to peoples
- On the basis of Cognates
- [The word] חיה is normally "living creature" or "wild animal, " and a few interpreters have tried to read thee word here in terms of animals.[37] LXX has "your creature. " The appeal to 2 Sam 23:13, where the word has the sense of "troops, " as a basis for "community," "family, or "flock" is weak. However, the appeal to Egyptian, Ugaritic, and Arabic parallels[38] is strong enough to sustain the meaning of "tribe, » "family, "household, " Or "community."
- The cognates are unconvincing. Only Arabic attests the meaning 'tribe' for حيّ becuase it's the only semitic language that gained the meaning 'to give birth' in one of its verbal stems (form IV). The Ugaritic root begins with ḥw- not ḥy.
- On the basis of analogy
- So SDBH, DCH,
- Mostly on analogy with 2 Samuel 23:11 וַיֵּאָסְפ֨וּ פְלִשְׁתִּ֜ים לַחַיָּ֗ה. BUt this reading is perhaps a proper name: so LXX Θηρία 'at Wild Beasts, a' (NETS); Jerome in statione 'at the post'; other Greek MSS contain ἐπὶ σιαγόνα which is a more difficult reading, reflecting לֱחְיָה (Fields 1.585), also reflected by Old Latin's ad maxillam (see McArter 1984, 490). In any case, basing this meaning off of one difficult verse is dubious as pointed out by Tate above. Perhaps a שם was omitted by accident, cf a parallel passage in 1 CHron 11:13. (BDB)
- Yet 2 Sam 23:13 reads mentions חַיַּ֣ת פְּלִשְׁתִּ֔ים. The Heb. which we have rendered “detachment” may have been originally a designation of a social unit (clan?) but came to be restricted to military organization.[39]
- Psa 74:19: אַל־תִּתֵּ֣ן לְ֭חַיַּת נֶ֣פֶשׁ תּוֹרֶ֑ךָ חַיַּ֥ת עֲ֝נִיֶּ֗יךָ אַל־תִּשְׁכַּ֥ח 'do not give the soul of your turtle dove to wild beasts (old absolute form?); the life? of your afflicted do not forget; but BDB deem the text 'doubtless corrupt'
- וַיֹּ֨אמֶר דָּוִ֜ד אֶל־שָׁא֗וּל מִ֤י אָֽנֹכִי֙ וּמִ֣י חַיַּ֔י 'and David said who am I and who are my relatives' (1 Sam 18:18)
- Both (preferred)
- Why can't living creatures encompass both man and animals, including man and animals of the inheritance, connected with the verb?[40] For now we will gloss 'living creatures.'
- On the basis of Cognates
- Dwelling Place: DCH and HALOT cite Noëldeke ZDMG 70:176a
- Emendation: Ps 6811 rd. מִחְיָֽתְךָ.
- Reference to animals
v. 12
SimpleGrammar
DiscourseUnit [v. 12]
Fragment
Clause
Subject
noun: אֲדֹנָי Lord
Predicate
verb: יִתֶּן give
Object
noun: אֹמֶר word
Fragment
Clause
Subject
Nominal
article: הַ the
verb-participle: המְבַשּׂרוֹת messengers
Complement
Nominal
noun: צָבָא army
adjective: רָב large
v. 13
SimpleGrammar
DiscourseUnit [v. 13]
Fragment
ClauseCluster
Clause
Subject
ConstructChain <gloss="kings of armies >> kings that are over armies">
noun: מַלְכֵי kings
noun: צְבָאוֹת armies
Predicate
verb: יִדּודוּן flee
Clause
Subject
ConstructChain
noun: מַלְכֵי kings <status="elided">
noun: צְבָאוֹת armies <status="elided">
Predicate
verb: יִדֹּדוּן flee
Conjunction
conjunction: וּ and
Clause
Subject
ConstructChain
Nominal
adjective: נְוַת beautiful (one)
Nominal
noun: בַּיִת house
Predicate
verb: תְּחַלֵּק divide
Object
noun: שָׁלָל spoil
- The problem with this verse is that the form נות can either be derived from נוה 'abode; pasture' or נאה 'to be comely'. Ross claims that נָוֶה refers to the 'mistress of the house'; it is not clear why.[41] But HALOT: 'grazing place', 'settlement'; DCH: 'Habitation'; BDB: 'abode of sheep/shepherds; 'habitation.' Symmachus perhaps sees as abstact Symmachus δίαιτα 'dwelling (?place)' Hupfeld argues that it is a feminine adjective from נוה 'dwell' so 'Hausfrau.'[42] Briggs points out that the passage is very evidently based on Judg 5.30 where, according to him, the 'reference is to the Mother of Sisera.'[43] Similarly, LePeau argues that ‘“she who abides or dwells...(at home)”....is to stretch too far the meaning of נוה.'[44] This intuition is justified by the fact that נָוֶה is a primary noun,[45] viz., not from a root such that it can be employed as a participle. Plus, if it was a fem. participle, we'd expect *נוֹוַת (cf. חוֹלַ֥ת אַהֲבָ֖ה 'sick with love' Song. 5:8). So also the remainder of the versions, all of which derive from נאה LXX ὡραιότητι, Jerome pulchritudo 'beauty'; Peshitta ܘܫܘܦܪܗ 'the beauty of...'; Aquilla ὡραιότης. Cf. also Jer. 6.2, where נָאוָה is defectively written נָוָה.
v. 14
SimpleGrammar
DiscourseUnit [v. 14]
Fragment
ClauseCluster
ClauseCluster
Clause
Subject
ConstructChain
noun: כַּנְפֵי wings
noun: יוֹנָה dove
Complement
verb-participle: נֶחְפָּה covered
Adverbial
PrepositionalPhrase
Preposition
preposition: בַ with
Object
noun: כֶּסֶף silver
Conjunction
conjunction: וְ and
Clause
Subject
ConstructChain
noun: אֶבְרוֹתֶי pinions
suffix-pronoun: הָ it
Complement
verb-participle: נֶחְפָּה covered <status="elided">
Adverbial
PrepositionalPhrase
Preposition
preposition: בִּ with
Object
ConstructChain
Nominal
adjective: ירַקְרַק yellow
Nominal
noun: חרוֹץ gold
SubordinateClause
Conjunction
conjunction: אִם if
Clause
Subject
Predicate
verb: תִּשְׁכְּבוּן lie down
Adverbial
PrepositionalPhrase
Preposition
preposition: בֵּין between
Object
noun: שְׁפַתָּיִם stakes >> allotments
v. 15
SimpleGrammar
DiscourseUnit [v. 15]
Fragment
Clause
Subject
Predicate
verb: תַּשְׁלֵג snow
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ on
Object
noun: צַלְמוֹן Zalmon
Adverbial
PrepositionalPhrase <gloss="in Shaddai's scattering kings in it >> when Shaddai scatters kings on it">
Preposition
preposition: בְּ in
Object
Clause
Subject <located="after infinitive construct">
Predicate
ConstructChain
verb-infinitive: פָרֵשׁ scatter
noun: שַׁדַּי Shaddai
Object
Nominal
noun: מְלָכִים kings
Adverbial
PrepositionalPhrase
Preposition
preposition: ָּב in
Object
suffix-pronoun: הּ it
v. 16
SimpleGrammar
DiscourseUnit [v. 16]
Fragment
Clause
Subject
ConstructChain
noun: הַר mountain
noun: בָּשָׁן Bashan
Complement
ConstructChain
noun: הַר mountain
noun: אֱלֹהִים God
Clause
Subject
ConstructChain
noun: הַר mountain
noun: בָּשָׁן Bashan
Complement
ConstructChain
noun: הַר mountain
Nominal
adjective: גַּבְנֻנִּים many-peaked
v. 17
SimpleGrammar
DiscourseUnit [v. 17]
Fragment
Vocative
Apposition
noun: הָרִים mountains
Nominal
adjective: גַּבְנֻנִּים many-peaked
Fragment
Clause
Predicate
verb: תְּרַצּדוּן watch intently
adverb: לָמָּה why
Object
Nominal
article: הָ the
noun: הָר mountain
RelativeClause
RelativeParticle
particle: אֲשֶׁר that <status="elided">
Clause
Subject
noun: אֱלֹהִים God
Predicate
verb: חָמָד desire
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ to
Object
Clause
Subject <located="after infinitive construct">
Predicate
ConstructChain
verb-infinitive: שִׁבְת settle
suffix-pronoun: וֹ him
Adverbial
adverb: שָׁם there <status="elided">
Fragment
Vocative
noun: אַף indeed
Fragment
Clause
Subject
noun: יְהוָה YHWH
Predicate
verb: יִשְׁכֹּן dwell
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ for
Object
noun: נֶצַח forever
- תרצדון
- Many cite the meaning as 'to look (with envy)' (so DCH; SDBH; HALOT; BDB; Baethgen 1904; Tate 1990, 166; nearly every modern translation) on the basis of the Arabic cognate رصد 'watched, waited' (Lane) and Ben Sira 14.22 וכל מבואיה ירצד, המשקיף בעד החלונה 'and he watches intently (?), for her (wisdom's) arrival, he looks out of the window...' (text from Beentjes 1997, 43). The ELB translates 'lauert' perhaps, still on the basis of the Arabic cognate, perceiving the Arabic root rṣṣ (رص) as more basic, which Deltizsch explains: 'properly used of a beast of prey crouching down and lying in wait or prey.'[46] It is not clear from where Delitzsch is getting this meaning, and so it is doubtful; he does not cite his source. This also seems to be the meaning adopted by Symmachus (περισπουδάζετε 'you look eagerly'). The other versions diverge quite widely from this (LXX ὑπολαμβάνετε ‘suppose’ [NETS]; Jerome condenditis ‘contend’; Peshitta ܨܒ݁ܝܢ 'wanting'; Targum טָפְזִין ‘skipping, dancing' (probably assimilating to רקד Aquilla ἐρίζετε 'you contend, strive with' Symmachus Theodotion 'δικάζεθε 'judge'). A phonecian inscription from Cyprus lists the payment of various personel involved in building a temple (bt) and mentions men 'š ʿl sl rṣd...lšrm ‘who RATSAD on the road...for the singers' (Peckham 1968, 305), clearly referring to some sort of watching and waiting. Jewish Palestinian Aramaic attests רצד in the meaning 'to lie in wait' (entails watching).[47] Thus, without having to leave the sphere of the Aramaeo-Cannanite languages, the meaning seems well established lexically. The precise emotive component of watching, however, does not seem to be semantically specified, but rather determined by pragmatics. The piel probably denotes intensity. We will therefore gloss 'to watch intently' (cf. Symmachus).
v. 18
SimpleGrammar
DiscourseUnit [v. 18]
Fragment
Clause
Subject
ConstructChain <gloss="God's chariotry">
noun: רֶכֶב chariotry
noun: אֱלֹהִים God
Complement
Apposition
Nominal
adjective: רִבֹתַיִם myriad >> countless
ConstructChain <gloss="thousands of repetition >> thousands upon thousands">
noun: אַלְפֵי thousands
noun: שִׁנְאָן repetition
Fragment
Clause
Subject
noun: אֲדֹנָי Lord
Complement
Nominal
noun:
Adjectival
PrepositionalPhrase
Preposition
preposition: בָּ among
Object
suffix-pronoun: ם them
Fragment
Clause
Subject
ConstructChain
noun: אֲדֹנָי Lord <status="elided">
noun: סִינַי Sinai
Complement
Adverbial
PrepositionalPhrase <status="elided">
Preposition
preposition: בָּ among
Object
suffix-pronoun: ם them
Adverbial
PrepositionalPhrase
Preposition
preposition: בַּ in
Object
Nominal
article: הַ the <status="elided">
noun: קֹּדֶשׁ holiness
- שנאן
- SDBH glosses this hapax legomenon as 'repetition', as does DCH (but שִׁנְאָן II 'archer'). BDB glosses 'repetition(?)'. 'The derivation of the word is uncertain' (HALOT). LXX translates εὐθηνούντων 'thriving ones' (NETS) (probably = שַׁאֲנָן 'at ease') whereas the revisors and perhaps Peshitta(?) (Aquilla [SyroHex] ܡܪܝܒܝܢ 'clamourers' Symmachus ἠχούντων ‘pealers'; Peshitta ܕܚܝܠܐ '(thousands of ) army[?]) reflect some variant of שָׁאוֹן 'noise'. These perhaps refer to 'die...Kriegs-(Engel-)Scharen, die ihrem triumphierenden Führer zujauchzen.'[48] Another popular solution (adopted by Tate 1990) is understand this as the cognate of Ugaritic ṯnn 'archer', first proposed by Albright[49] by restoring שׁנן (the now-missing aleph having arisen through dittography with the א of the following אדני). Köhler invokes an Arabic cognate سَنِىَ with the widely divergent meanings 'to shine' and 'to be of high rank' in order to yield 'thousands of (those of) high rank' or 'thousands of shining (ones)'[50] (cf. Neh 2.5): presumably *sh(a/i)n(y/w)-ān (adjectival ending; see JM § 88Me) > שִׁנְאָן (see below on loss of y/w). This meaning developed into a reference to 'angels' in the middle ages.[51] The same development may be posited for the root שׁנ"ה 'to repeat' (distinct etymology <*ṯny/w). In both cases the y/w glide was replaced by aleph as is the case with צְבָיִם ṣeḇāyīm 'gazelles' (2 Sam. 2.18) and pronunciation of this word reflected by the spelling in 1 Chron. 12.9 צבאים ṣeḇāʾīm 'gazelles' (1 Chron. 12:9).[52] According to JM §88Mc the pattern qitlān is indeed used for abstract nouns as we see in קִנְיָן 'acquisition' בִּנְיָן 'building' עִנְיָן 'business' (so already Ibn Janāḥ who refers to this alef as الاف مختلفة الجواهر 'lit the alef of diversity(?) of roots). Thus the issue really boils down to which root is being used here שׁנה 'to be of high rank' or שנה 'to shine.' Both options are fitting for the context. However, whenever God's army is the reference in contexts like these, the number in construct is usually quite bigger (cf. Dan. 33.2); i.e., it would not make much sense to go from 'countless' to 'thousands'. The sense is more likely 'repetition', as glossed in SDBH. [For more research, check cognates closer to Hebrew and how God's host is spoken of formally in the language].
- רבתים
- SDBH glosses as 'ten thousand' (cf. ESV, RSV. To be sure, רבו can express the cardinal 10,000 (see Neh. 7.71, 72, 66; Ezra 2:69). The אים ending, however, may also express multiplication ‘-fold’ viz., אַרְבַּעְתַּ֫יִם fourfold 2Sm 12.6; שִׁבְעָתַ֫יִם sevenfold Gn 4.15, 24; Is 30.26¿; Ps 12.7; 79.12.[53] In light of the following appositional, '20,000' is unlikely. The literal gloss would be 'myriadfold', but we will simply gloss with 'countless' (so EU 'zahlllos'; Jerome innumerabilis cf. GNT, NIV, NLT, NVI, BCC1923, LUT).
v. 19
SimpleGrammar
DiscourseUnit [v. 19]
Fragment
Clause
Subject
Predicate
verb: עָלִיתָ go up
Adverbial
PrepositionalPhrase <gloss="to the height >> on high">
Preposition
preposition: לַ to
Object
Nominal
article: ה the <status="elided">
noun: מָּרוֹם height
Fragment
Clause
Subject
Predicate
verb: שָׁבִיתָ take captive
Object
noun: שֶׁבִי captive
Conjunction
conjunction: וְ and
Nominal
noun: סוֹרְרִים rebels
adjective: אַף also
Adverbial
PrepositionalPhrase
Preposition
preposition: לִ for
Object
Clause
Subject
Predicate
verb-infinitive: שְׁכֹּן dwell
Adverbial
Nominal
Apposition
noun: יָהּ Yah
noun: אֱלֹהִים God
Fragment
Clause
Subject
Predicate
verb: לָקַחְתָּ receive
Object
noun: מַתָּנוֹת gifts
Adverbial
PrepositionalPhrase
Preposition
preposition: בָּ among
Object
Nominal
article: ה <status="elided">
noun: אָדָם mankind
v. 20
SimpleGrammar
DiscourseUnit [v. 20]
Fragment
Clause
Subject
noun: אֲדֹנָי Lord
Complement
verb-participle: בָרוּק blessed
Fragment
Clause
Subject
Apposition
Nominal
article: הָ the
noun: אֵל God
ConstructChain <gloss="our salvation">
noun: יְשׁוּעָתֵ salvation
suffix-pronoun: נוּ us
Predicate
verb: יַעֲמָס bear
Adverbial
noun: יוֹם day
Adverbial
noun: יוֹם day >> daily
Adverbial
PrepositionalPhrase
Preposition
preposition: לָ for
Object
suffix-pronoun: נוּ us
Fragment
Vocative
noun: סֶלָה Selah
v. 21
SimpleGrammar
DiscourseUnit [v. 21]
Fragment
Clause
Subject
Nominal
article: הָ the
noun: אֵל God
RelativeClause <status="alternative">
RelativeParticle
particle: אֲשֶׁר who <status="elided">
Clause
Subject
Relative
Complement
Adjectival
PrepositionalPhrase
Preposition
preposition: לָ for
Object
suffix-pronoun: נוּ us
Predicate
Adverbial
PrepositionalPhrase
Preposition
preposition: לָ for
Object
suffix-pronoun: נוּ us
Complement
noun: אֵל God
Adjectival
PrepositionalPhrase <gloss="A God belonging to deliverance >> A God who performs deliverance >> A God of deliverance">
Preposition
preposition: לְ for
Object
noun: מוֹשָׁעוֹת deliverance
Conjunction
conjunction: וְ and
Clause
Subject
noun: תּוֹצָאוֹת ways of escape
Adjectival <status="alternative">
PrepositionalPhrase
Preposition
preposition: לַ to >> of
Object
noun: מָּוֶת death
RelativeClause
RelativeParticle
particle: אֲשֶׁר that
Clause
Subject
Relative
Complement
Adjectival
PrepositionalPhrase <gloss="escapings of death >> ways of escape from death">
Preposition
preposition: לַ to >> of
Object
noun: מָּוֶת death
Complement
Adjectival
PrepositionalPhrase
Preposition
preposition: לֵ for
Object
Apposition
noun: יהוִה YHWH
noun: אֲדֹנָי Lord
- מושעות
- SDBH, DCH, gloss this hapax (lexeme) with abstract 'savlation' (so Jerome salutis 'salvation', Targum פוּרְקָן 'redemption'; Symmachus σωτηρίαν 'salvation', cf. ESV, RSV, ELB) whereas BDB, HALOT with concrete 'saving acts' (perhaps LXX ; BCC1923 'délivrances', cf. LSG. The pattern (maqtal) can either denote abstract (e.g., מוֹרָא 'fear' מַתָּן 'gift') or concrete (e.g., מַטָּע 'plantation' מוֹלֶדֶת 'birthplace) nouns—mostly of place, it seems. Morphologically leans towards abstract. A near synonym ישועה occurs in the previous verse, however, most likely with an abstract meaning due to the iterative verbal semantics and its function of defining אל. The peshitta omits this word and a few others, perhaps considering it redundant with previous verse. Many modern translations translate something like 'a God who saves' (NIV; cf. e.g., GNT, LUTHER, NGB, NLT). Bauer and Leander connect this pattern with verbal nouns which perhaps explains the LXX (τοῦ σῴζειν '...a god to save' [NETS]) and the previous translations: 'a god for saving >> a God who saves').[54] As a verbal noun, however, the plural is difficult to make sense of. The noun is probably abstract. LePeau argues ‘In view of the parallel "escape from Death," we translate the word as "deliverance."’[55] This fits both the morphology of the noun, the context, and distinguishes it from the ישועה of the previous verse.
- תוצאות
- SDBH glosses with the abstract resultative actant noun 'outcome'; whereas HALOT, BDB gloss with the concrete action noun, 'ways of escape' (and also perhaps DCH 'escapes'?)—so LXX αἱ διέξοδοι 'ways of escape' (cf. Symmachus ἔξοδοι); the Targum appears to reflect the meaning 'source' or 'origin'. All of these point to the simple meaning of the word, as noted by Delitzsch 'escapings.'[56] This meaning is also more fitting morphologically due to its t- prefix (productive for action nouns).
v. 22
SimpleGrammar
DiscourseUnit [v. 22]
Fragment
particle: אַךּ indeed
Fragment
Clause
Subject
noun: אֱלֹהִים God
Predicate
verb: יִמְחַץ strike >> crush
Object
Apposition
ConstructChain <gloss="heads of his enemies">
noun: רֹאשׁ head
noun: אֹיְבָי enemies
suffix-pronoun: ו him
ConstructChain <gloss="the hairy crown of the one who walks about">
noun: קַדְקֹד crown
noun: שֵׂעָר hair
Nominal
verb-participle: מִתְהַלֵּךְ walk about
Adverbial
PrepositionalPhrase <gloss="in his guilt">
Preposition
preposition: בַּ in
Object
ConstructChain
noun: אֲשָׁמָי guilt
suffix-pronoun: ו him
vv. 23-24
SimpleGrammar
DiscourseUnit [vv. 23-24]
Fragment
Clause
Subject
noun: אֲדֹנָי Lord
Predicate
verb: אָמַר said
Object
ClauseCluster
Clause
Subject
Predicate
verb: אָשִׁיב bring back
Adverbial
PrepositionalPhrase
Preposition
preposition: מִ from
Object
noun: בָשָׁן Bashan
Clause
Subject
Predicate
verb: אָשִׁיב bring back
Adverbial
PrepositionalPhrase
Preposition
preposition: מִ from
Object
ConstructChain
noun: מְּצֻלוֹת depths
noun: יָם sea
SubordinateClause
Conjunction
conjunction: לְמַעַן so that
ClauseCluster
Clause
Subject
ConstructChain <gloss="your foot">
noun: רַגְלְ foot
suffix-pronoun: ךָ you
Predicate
verb: תִּמְחַץ strike >> wade
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ in >> through
Object
noun: דָם blood
Clause
Subject
Nominal
ConstructChain <gloss="its portion">
noun: מִנֵּ part >> portion
Apposition
suffix-pronoun: הוּ it
ConstructChain <gloss="the tongues of your dogs">
noun: לְשׁוֹן tongue
noun: כְּלָבֶי dogs
suffix-pronoun: ךָ you
Complement
Adjectival
PrepositionalPhrase
Preposition
preposition: מֵ from
Object
noun: אֹיְבִים enemies
Clause <status="alternative">
Subject
ConstructChain <gloss="the tongues of your dogs">
noun: לְשׁוֹן tongue
noun: כְּלָבֶי dogs
suffix-pronoun: ךָ you
Predicate
Adverbial
PrepositionalPhrase
Preposition
preposition: מֵ from
Object
Apposition
noun: אֹיְבִים enemies
ConstructChain <gloss="their portion">
noun: מִנֵּ part >> portion
suffix-pronoun: הוּ it
- Above, the verb מחץ had its common meaning 'to strike, shatter'. Some try to maintain this difficult reading[57] However, this requires taking 'foot' as the subject (the verb can either be 3fs or 2ms). The majority of translations have something related to dipping/washing one's feet in blood (some here also take foot as subject, but to a lesser degree)[58] presumabely on the basis of the assumption that some of the versions read רחץ 'to wash' in their vorlage[59] Note also Psalm 58:11 פְּעָמָ֥יו יִ֝רְחַ֗ץ בְּדַ֣ם הָרָשָֽׁע 'his feet he will wash in the blood of the wicked'. The problem with this reconstruction is that LXX never translates רחץ with this word (Barthelemy 2005, 443; see also Ortlund 1985, 52), and so there is probably no variant here. The Arabic cognate maxaḍa (مخض) 'to shake violently' is sometimes cited in support of the idea of either 'wading' through blood[60], 'shaking' one's foot from blood (so Tate 1990, 167). This etymology, however, is not convincing. Hebrew ḥet and ṣade can also correspond to the same sounds in Arabic (ḥet and ṣād). And indeed, the meaning 'strike the ground with one's foot' is attested for Arabic maḥaṣa (محص; Kazmirski 1860, 1067). The same root with the same meaning is widely attested throughout semitic[61] Finally, the word is attested with the same meaning in the Amarna letters (DNWSI 614). Etymologically at least, the meaning is unquestionably 'to strike, wound, kill'.[62] Indeed, can still maintain the normal meaning to 'to strike' here, taking on the nuance of 'to strike through' as explained by Rashi: 'Whenever he strikes the head of the enemy our feet will split (viz., 'wade through') in their blood. תִּמְחַץ is of the meaning of 'splitting' in the midst of the blood, as in וּמָחֲצָ֥ה וְחָלְפָ֖ה רַקָּתֽוֹ׃ 'and she struck and pierced his temple' (Judges 5:26)...In the language of the Mishnah “and the pilgrims were wading in blood up to their knees“’[63]
v. 25
SimpleGrammar
DiscourseUnit [v. 25]
Fragment
Vocative
noun: אֱלֹהִים God
Fragment
Clause
Predicate
verb: רָאוּ they see >> seen
Object
Apposition
Nominal
ConstructChain
noun: הֲלִיכוֹתֶי processions
suffix-pronoun: ךָ you
Nominal
ConstructChain <gloss="the procession of the God of me >> the procession of my God">
Nominal
noun: הֲלִיכוֹת procession
Adjectival
PrepositionalPhrase
Preposition
preposition: בַ into
Object
noun: קֹּדֶשׁ holiness >> temple
Nominal
Apposition
Nominal
ConstructChain <gloss="my God">
noun: אֵלִ God
suffix-pronoun: י me
Nominal
ConstructChain <gloss="my king">
Nominal
noun: מַלְכּ king
RelativeClause <status="alternative">
RelativeParticle
particle: אֲשֶׁר who
Clause
Subject
Relative
Predicate
Complement
PrepositionalPhrase
Preposition
preposition: בַּ in
Object
noun: קֹּדֶשׁ holiness >> temple
Nominal
suffix-pronoun: י me
- The noun הֲלִיכָה has been interpreted as an abstract noun[64]; a concrete action noun[65]; a noun of agent[66] the meaning of the word elsewhere clearly refers to an action noun 'going' whether abstract (Nah. 2.6; prov 31.27) or concrete (Hab. 3.6). The context is clearly that of a procession and so we have chosen this for our gloss.
v. 26
SimpleGrammar
DiscourseUnit [v. 26]
Fragment
ClauseCluster
Clause
Subject
verb-participle: שָׁרִים singers
Predicate
verb: קִדְּמוּ go in front
Clause
Subject
verb-participle: נֹגְנִים musicians
Predicate
Adverbial
adverb: אַחַר behind
Adverbial
PrepositionalPhrase <gloss="among all the young women who drum">
Preposition
preposition: בְּ תוֹךְ among
Object
Nominal
noun: עֲלָמוֹת young women
Adjectival
verb-participle: תּוֹפֵפוֹת drumming
Fragment <status="alternative">
Clause
Subject
verb-participle: שָׁרִים singers
Predicate
verb: קִדּמוּ go in front
Adverbial
PrepositionalPhrase
Preposition
preposition: אַחַר behind
Object
Nominal
verb-participle: נֹגְנִים musicians
Fragment <status="alternative">
Clause
Subject
noun: עַלָמוֹת young women
Predicate
verb-participle: תּוֹפֵפוֹת drumming
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּתוֹךְ among
Object
noun:
- The preposition אחר seems like it maintains its normal sense in ABH (אַחֲרֶ֥יךָ) Judges 5:14. But it does not make much sense for X to precede after Y (so Peshitta, Targums). Various strategies are employed to get around this[67]We have therefore analysed it as an adverb of an elided verb the subject of which is נֹגְנִים (cf. 1 Chron 15:19, 21, where the singers precede instrumentalists, assuming the discourse reflects the order of procession).[68].
- Note that the tambourine accompanied songs of victory (Exod 15:20; Pss 68:25-26; 149:3) (Keel 1997, 339).
v. 27
SimpleGrammar
DiscourseUnit [v. 27]
Fragment
Adjectival
PrepositionalPhrase
Preposition
preposition: מִ from
Object
ConstructChain
noun: מְּקוֹר source
noun: יִשׂרָאֵל Israel
Fragment
Clause
Subject
Predicate
verb: בָּרְכוּ bless
Object
Apposition
noun: אֱלֹהִים God
noun: יְהוָה YHWH
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
noun: מַקְהֵלוֹת assembly
Adverbial
PrepositionalPhrase <status="alternative">
Preposition
preposition: מִ in
Object
ConstructChain
noun: מְּקוֹר source
noun: יִשְׂרָאֵל Israel
- Lexically the word מָקוֹר refers to a ‘source’ or even a ‘spring’. Nearly all commentators and translators agree on this sense. The reference is what is difficult to discern. We have interpreted the word as referring to Jacob—Israel's source. Compare Isa. 48.1, where Israel is said to have come from the ‘waters of Judah’ (מִמֵּ֥י יְהוּדָ֖ה). This, in turn, lead us to interpret the grammatical function of מִמְקוֹר יִשְרָאֵל as an asyndetic relative clause functioning as a vocative; e.g., 'O you who are of Israel's fountain' (ESV)[69]
- The semantic roles of this construct phrase are seem to be source (origin)-of Isreal (entity). in Entity-origin relationships, 'origin' is almost always second (see BHRT, 228). Thus, perhaps it is best to understand מקור as 'spring' (so LXX, Vulgate, Peshitta) which only metaphorically is understood as 'source', and thereby understand at part-whole relationship. In any case, this interpretation is not without its difficulties.
- The clause בְּֽ֭מַקְהֵלוֹת בָּרְכ֣וּ אֱלֹהִ֑ים is most likely what the women playing the drums in the previous verse are singing[70]. The fronting, then, marks their direct speech. Similarly, Miriam sang a short song after the Song of the Sea while playing a tambourine (Exod. 15:20–21).
v. 28
SimpleGrammar
DiscourseUnit [v. 28]
Fragment
Clause
Subject
Apposition
Nominal
noun: צָעִיר small >> young
Nominal
noun: בִּנְיָמִן Benjamin
Nominal <status="alternative">
ConstructChain
verb-participle: רֹדֵ rule
suffix-pronoun: ם them
Predicate
verb:
Adverbial
Clause
Subject
Predicate
verb-participle: רֹד ruler
Object
suffix-pronoun: ם them
Complement
Adjectival
adverb: שָם there
Fragment
Clause
Subject
Apposition
Nominal
ConstructChain
noun: שָׂרֵי princes
noun: יְהוּדָה Judah
Nominal <status="alternative">
ConstructChain
noun: רִגְמָתָ nobility
suffix-pronoun: ם them
Predicate
Adverbial
Nominal
ConstructChain
noun: רִגְמָתָ nobility
suffix-pronoun: ם their
Complement
Adjectival
adverb: שָם there
Fragment
Clause
Subject
ConstructChain
noun: שָׂרֵי princes
noun: זְבֻלוּן Zebulun
Complement
Adjectival
adverb: שָׁם there
Fragment
Clause
Subject
ConstructChain
noun: שָׂרֵי princes
noun: נַפְתָּלִי Naphtali
Complement
Adjectival
adverb: שָׁם there
- Nearly all modern translations understand the hapax רִגְמָה to mean something like 'group' or 'throng'. This analysis is a metaphorical extension of the actant noun 'heap (of stones)' derived from the root רג"ם 'to stone'[71] The LXX translates ἡγεμόνες αὐτῶν 'their ruler[72]. The origin of this reading is obscure. BHS suggests perhaps reading רֹזְנֵיהֶם, but there is no ground for textual variation, as all versions seem rather to assimilate the word to the surrounding context Barthélemy (2005, 448)[73]. The cognate evidence is important here but is interpreted variously. Tate (1990) derives 'noisy throng' on the basis of Akkadian ragāmu ‘to shout’ and Ugaritic 'to speak'. Yet Barthelemy (2005) adduces the same evidence to support the interpretation 'leader' on the basis of the same akkadian root but citing the meaning 'to proclaim (an edict)' (so abstract for concrete). This illustrates the fact that the cognate evidence can lead to both. The Akkadian root can have the meanings 'to call; to prophesy; to summon; to lodge a claim, to sue' (Kogan 2015, 217). Moreover, the roots רגם 'to stone' and רגם 'to speak' are often presented as homonyms, but in fact Leslau (1991, 465) proposes a convincing semantic development throughout semitic: ‘speak, say’ > ‘speak against, bring legal action against’ > ‘abuse, curse’ > ‘cast stones’. The traditional analysis therefore seems plausible on etymological grounds. Contextually, we do find a ‘throng’ accompanying nobility elsewhere in the Psalms (42:5).
- The meaning ‘throng’ for רִגְמָה lends itself to an adverbial function of accompaniment. Thus, with many modern translations, we prefer this reading[74]
===v. 29===s
SimpleGrammar
DiscourseUnit [v. 29]
Fragment
Clause
Subject
ConstructChain <gloss="your God">
noun: אֱלֹהֶי God
suffix-pronoun: ךָ you
Predicate
verb: צִוָּה command
Object
ConstructChain <gloss="your strength">
noun: עֻזֶּ strength
suffix-pronoun: ךָ you
Fragment
Apposition
Vocative
noun: אֱלֹהִים God
Vocative
Nominal
RelativeClause
RelativeParticle
particle: זוּ who
Clause
Subject
Relative
Predicate
verb: פָּעַלְתָּ acted
Adverbial
PrepositionalPhrase
Preposition
preposition: לָּ for
Object
noun: נוּ us
Fragment
Clause
Predicate
verb: עוּזָה show (yourself) strong >> show your strength
v. 30
SimpleGrammar
DiscourseUnit [v. 30]
Fragment
Clause
Subject
noun: מְלָכִים kings
Predicate
verb: יוֹבִילוּ bring
Object
noun: שָׁי gift
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ to
Object
suffix-pronoun: ךָ you
Adverbial
PrepositionalPhrase <gloss="because of your temple">
Preposition
preposition: מֵ from
Object
ConstructChain
Nominal
noun: הֵיכָלֶ temple
Adjectival
PrepositionalPhrase
Preposition
preposition: עַל above
Object
noun: יְרוּשָׁלָםִ Jerusalem
Nominal
suffix-pronoun: ךָ you
- The phrase מֵֽ֭הֵיכָלֶךָ is controversial since apparently the defeated kings are bringing gifts ‘from’ God's temple to the temple. The majority of English translations label this reflect causal min ‘because of your temple'[75], not wholly unattested (Ex 6:9; Dt 7:7; Is 53:5, 8). The versions maintain the difficult reading (e.g., LXX ἀπὸ); related is the de-cision by some[76]to see here enjambment and take this PP with the previous colon (viz., ‘...which you act(ed) from your temple, cf. v. 6). However, if the earthly temple is in view here (in light of the obvious procession in v. 28), then depicting God entering the temple while simultane-ously praising him for having done deeds 'from' the temple oversteps the logic of the psalms on its own terms (that of a warrior-king returning from battle). In the absence of a rea-sonable alternative, the causal (because of, for the sake of) reading does make sense, even though it is difficult. The temple in and of itself held great significance (cf. Psa. 122.9). Recogni-tion of this significance by foreign nations reflects their rap-prochement to God and His people.
v. 31
SimpleGrammar
DiscourseUnit [v. 31]
Fragment
Clause
Subject
Predicate
verb: גְּעַר rebuke
Object
Nominal
ConstructChain <gloss="the beast who lives among the reed >> the beast associated with the reed >> the beast of the reed">
noun: חַיַּת beast
noun: קָנֶה reed
conjunction:
Nominal
ConstructChain
Nominal
noun: עֲדַת herd
RelativeClause
RelativeParticle
particle: אֲשֶׁר which <status="elided">
Clause
Subject
Relative
Complement
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ among
Object
ConstructChain
noun: עֶגְלֵי calves
noun: עַמִּים people
Nominal
noun: אַבִּירִים bulls
Adjectival
verb-participle: מִתְרַפֵּס trample continuously>>trample down
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ with
Object
ConstructChain
noun: רַצֵּי crushings
noun: כָסֶף silver
conjunction:
Nominal <status="alternative">
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ among
Object
ConstructChain
noun: עֶגְלֵי calves
noun: עַמּים people
conjunction:
Nominal <status="alternative">
verb-participle: מִתְרַפֵּס trample continuously >> trample down
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ with
Object
ConstructChain
noun: רַצֵּי crushings
noun: כָסֶף silver
Fragment <status="alternative">
Clause
Subject
Predicate
verb-participle: מִתְרַפֵּס trample continuously >> trample down
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ with
Object
ConstructChain
noun: רַצֵּי crushing
noun: כָסֶף silver
Fragment
Clause
Subject
Predicate
verb: בִּזַּר scatter
Object
noun: עַמִּים people
RelativeClause
RelativeParticle
particle: אֲשֶׁר that
Clause
Subject
Relative
Predicate
verb: יֶחְפָּצוּ delight (in)
Object
noun: קְרָבוֹת battles
v. 32
SimpleGrammar
DiscourseUnit [v. 32]
Fragment
Clause
Subject
noun: חַשְׁמַנִּים blue-green >> nobles
Predicate
verb: יֶאֱתָיוּ come
Adverbial
PrepositionalPhrase
Preposition
preposition: מִנִּי from
Object
noun: מִצְרָיִם Egypt
Adverbial <status="alternative">
noun: חַשְׁמַנִּים blue-green >> nobles
Fragment
Clause
Subject
noun: כוּשׁ Cush
Predicate
verb: תָּרִיץ hasten
Object
Adverbial
ConstructChain <gloss="his hands">
noun: יָדָי hands
suffix-pronoun: ו him
Adverbial
PrepositionalPhrase
Preposition
preposition: לֵ towards
Object
noun: אלֹהִים God
- The hapax חַ֭שְׁמַנִּים has recieved two major interpretations[77]. Some translations reflect an interpretation that refers to some kind of material, e.g., ‘bronze articles’[78], ‘red clothes’ or ‘precious metals’[79] Tate (1990, 169), following Albright, translates as 'red cloth' based on the Ugaritic hušmanu. No such word is found in del Olmo Lete and Sanmartín (2015). Dahood (1968, 150), however, cites Akkadian ḥašmānu, referring to the 'blue-green colour' of stones, wool or hides (CAD 6.142). Related to this option, however, is the meaning ‘nobles’ or ‘ambassadors’.[80] Thus, Tate (1990, 169) reads a kind of metonymy here: 'Possibly, this idea is related to the brightly coloured (blue and red) clothing worn by nobles, diplomatic agents, and others of wealth and high social status.' (Tate 1990, 169). We have found this latter option more convincing.
v. 33
SimpleGrammar
DiscourseUnit [v. 33]
Fragment
Clause
Subject
Vocative
ConstructChain
noun: מַמְלְכוֹת kingdoms
Nominal
article: הָ the
noun: אָרֶץ earth
Predicate
verb: שִׁירוּ sing
Adverbial
PrepositionalPhrase
Preposition
preposition: לֵ to
Object
noun: אלֹהִים God
Fragment
Clause
Subject
Predicate
verb: זַמְּרוּ sing praise
Object
noun: אֲדֹנָי the Lord
Adverbial
PrepositionalPhrase <gloss="to the rider on the heavens of heavens of ancient times >> to the rider of the highest heavens of old >> to him who rides on the highest heavens of old">
Preposition
preposition: לָ to
Object
Nominal
verb-participle: רֹכֵב rider
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ on
Object
ConstructChain
noun: שְׁמֵי heavens
noun: שְׁמֵי heavens
noun: קֶדֶם ancient times
article: ה the <status="elided">
Fragment
particle: סֶלָה selah
v. 34
SimpleGrammar
DiscourseUnit [v. 34]
Fragment
particle: הֵן behold
Fragment
Clause
Subject
Predicate
verb: יִתֵּן set >> raise
Object <status="alternative">
ConstructChain
noun: קוֹל voice
noun: עֹז him
Adverbial
PrepositionalPhrase <gloss="his voice">
Preposition
preposition: בְּ in
Object
Apposition
ConstructChain
noun: קְוֹל voice
suffix-pronoun: וֹ him
ConstructChain <gloss="mighty voice">
noun: קוֹל mighty
noun: עֹז voice
- Many English reflect an understanding of the bet here as instrumental (with His mighty voice). However, this is not technically the case since there is no affected object. Rather, the bet marks the realisation of a movement initiated by the subject. In English, this is either expressed as the object ('he sends out his voice' ESV) or the subject ('His mighty voice thundering' NLT), cf. Jer 12:8; Psa. 46:7 (Jenni 1992, 99).
- The repetition of שְׁמֵי in the genitive is one way to express the superlative.[81]
- The particle הן points ‘to information which the speaker affirms as factual/true’ (BHRG, 406). LXX (δώσει ‘he will give’) and Jerome (dabit ‘he will give’), both translate as future. But the הן, the surrounding declarative statements, and the fact that a decisive victory was already portrayed in the previous verses suggest a generic imperfect[82].
v. 35
SimpleGrammar
DiscourseUnit [v. 35]
Fragment
Clause
Subject
Predicate
verb: תְּנוּ give >> ascribe
Object
noun: עֹז strength
Adverbial
PrepositionalPhrase
Preposition
preposition: לֵ to
Object
noun: אלֹהִים God
Fragment
Clause
Subject
ConstructChain <gloss="his greatness">
noun: גַּאֲות greatness
suffix-pronoun: וֹ him
Complement
Adverbial
PrepositionalPhrase
Preposition
preposition: עַל over
Object
noun: יִשְרָאֵל Israel
Conjunction
conjunction: וְ and
Clause
Subject
ConstructChain <gloss="his strength">
noun: עֻזּ strength
suffix-pronoun: וֹ him
Complement
Adverbial
PrepositionalPhrase
Preposition
preposition: בַּ in
Object
Nominal
article: הַ the <status="elided">
noun: שְּׁחָקִים skies
- What does it mean for God's strength to be ‘in the skies’? One options is reference to thunder and lightning, through which God expresses his strength. It could also refer to God's control over the clouds (Psalm 78.23; Job 38.37; Prov. 8.28), but this would require a forced interpretation of the בְּ preposition. This seems the more likely interpretation. The skies serve as the locale from which God's power (Psa. 19.2) and permanence (Psa. 89.37) are proclaimed.
v. 36
SimpleGrammar
DiscourseUnit [v. 36]
Fragment
Vocative
noun: אֱלֹהִים God
Fragment
Clause
Predicate
Complement
verb-participle: נוֹרָא awesome
Adverbial
PrepositionalPhrase <gloss="from your sanctuary">
Preposition
preposition: מִ from
Object
ConstructChain
noun: מִקְדָּשֶׁי sanctuary
suffix-pronoun: ךָ you
Adverbial <status="emendation">
PrepositionalPhrase
Preposition
preposition: מִ from
Object
ConstructChain
noun: מִקְדָּשֶׁי sanctuary
suffix-pronoun: וֹ him
Fragment
Clause
Subject
Apposition
noun: הוּא he
Vocative
ConstructChain
noun: אֵל God
noun: יִשׂרָאֵל Israel
Predicate
verb: נֹתֵן gives
Object
noun: עֹז strength
Conjunction
conjunction: וְ and
noun: תַעֲצֻמוֹת might
Adverbial
PrepositionalPhrase
Preposition
preposition: לָ to
Object
Nominal
article: הַ the <status="elided">
noun: עָם people
Fragment
Clause
Subject
noun: אֱלֹהִים God
Complement
verb-participle: בָרוּךְ blessed
- The form תַעֲצֻמוֹת only occurs and is in the Hebrew taqtūl pattern from the root עצם 'to be powerful' (Dan. 8.28; 11.23; Gen 26.16). The pattern is typically used for nouns denoting action, e.g., תַּהֲלוּכָה procession; תַּהְפּוּכָה, reversal (see JM §88Lu).[83] So LePeau (1981, 231): 'The mightiness that עצם connotes is the strength that comes from great numbers (Ex. 1.9; Joel 1.6), and it is Yahweh who can make a people mighty (Gen. 18.18; Deut 9.14).
Verbal Semantics Chart
| 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. |
Bibliography
- ↑ Mowinckel, II, 207.
- ↑ Tate 1990, 136–137.
- ↑ TDOT 14:616.
- ↑ See entry in TDOT.
- ↑ TDOT 14:51–52.
- ↑ LePeau 1981, 78.
- ↑ LePeau 1981, 76–77.
- ↑ TDOT 14:149.
- ↑ TDOT 10:267; see also Ross 2011, 469.
- ↑ Ben-Yehuda 8:4071.
- ↑ Hupfeld 1860, 204.
- ↑ TWOT 2:626.
- ↑ Baethgen 1904, 204.
- ↑ Goldingay and Pane 2006, 75; so also Hupfeld 1860, 204, for whom the 'road' motif is an 'embellishment' [Ausschmückung] to this idea.
- ↑ Goldingay and Payne 2006, 75–76.
- ↑ Tate 1990, 163.
- ↑ LePeau 1981, 90–91.
- ↑ Hupfeld 1860, 205.
- ↑ Tate 1990, 163.
- ↑ Hupfeld 1860, 206.
- ↑ Baethgan 1904, 203.
- ↑ So LePeau 1981, Tate 1990.
- ↑ TDOT 6:46.
- ↑ Gray 1977, 11. Cf. Exod 15:20 where music is used in a celebration of great deliverance and 105:43 where the ver להציא is used.
- ↑ Strawn 2009, 641–2.
- ↑ Ibid, 643.
- ↑ Tate 1990, 163.
- ↑ Rainey and Notely 2014, 148.
- ↑ Waltke 2007, s.v. 5:4.
- ↑ So Baethgan 1904, 204.
- ↑ Lipinski 1967, 203.
- ↑ Kogin 2015, 566.
- ↑ Margoliouth 1903, 333.
- ↑ Schorch 2021, 415.
- ↑ TDOT 7:98, see Isa 45:18.
- ↑ Deltizsch 1871, 252.
- ↑ E.g., Briggs, Kissane; cf. Perowne.
- ↑ See Albright, HUCA 23 [1950] 21; Gray, JSS 22 [1977] 22, n. 4; and Dahood.
- ↑ See N. K. Gottwald, The Hebrew Tribes, 261; Anderson WBC.
- ↑ So Briggs 1907, 98.
- ↑ Ross 2013, 256.
- ↑ Hupfeld 1860, 213.
- ↑ Briggs 1906, 99.
- ↑ LePeau 1981, 119 n. 160.
- ↑ Fox 2006, 162.
- ↑ Deltizsch 1871, 257.
- ↑ Sokoloff 1990, 528.
- ↑ Baethgan 1906, 207; cf. Jer. 48:45.
- ↑ Albright 1950, 25.
- ↑ Köhler 1953, 996.
- ↑ Klein 1987 s.v. 'שִׁנְאָן'.
- ↑ See Blau 2010, 89.
- ↑ See JM §100o; so also HALOT; GKC §97h.
- ↑ Bauer and Leander 1922, 489.
- ↑ LePeau 1981, 159.
- ↑ Delitzsch 1861, 273.
- ↑ '...you may strike your feet in their blood' (ESV) >> 'stomp' (NET); cf. Jerome calcet 'trample'; Symmachus ܐܟܚܕܐ ܬܬܒܪ 'break').
- ↑ 'plonges' (BCC1923, LSG) >> 'wash' (RSV, NLT, NVI, BDS, DHH94I, NTV, LUT, NGU, ELB, EÜ, ZBD
- ↑ so LXX LXX βαφῇ 'that you may dip' Peshitta ܕܬܨܛܒܥ 'that it may be dipped' Targum יִטְמְשׁוּן 'they will dip'; adopted by Hupfeld 1860, 230
- ↑ << 'shaking legs around in blood’; so GNT, NIV, PDV2017, GNB
- ↑ Ge'ez maḥaṣa (መሐጸ) 'to strike' (Leslau 1987, 337); Ugaritic mxṣ 'to wound, beat, crush, kill' (de Olmo Lete and Sanmartín 2015, 534); and also as early as Akkadian maxāṣum 'to hit, to wound...to strike' (CAD 10.73).
- ↑ A minority option is to translate 'to be red' (RVR95 'enrojecerá') from the root חמץ (see Isa. 63.1; see BDB).
- ↑ כשימחץ את ראש האויב תהא רגלנו בוקעת בדמם תמחץ לשון בוקע בתוך הדם, כמו: מחצה וחלפה רקתו (שופטים ה׳:כ״ו), כמו בקעה ולשון משנה הוא והיו עולי רגלים בוקעין עד ארכובותיהם בדם
- ↑ journey' or 'going' (DCH; BDB LXX πορεῖαί 'journey'; Jerome itinera 'journey'; Peshitta ܗ̈ܠܟܬܟ 'walking'; LUT, NGU, EÜ, BCC1923, LSG ),
- ↑ viz., something like 'path' or 'road' (so Symmachus ὁδούς)
- ↑ viz., something like 'caravan' or 'traveller' or 'procession' (although the last gloss is ambiguous. In any case, cf., HALOT; SDBH; ELB, GNB, ZB, GNT, ESV, NIV, NLT, RSV, NVI, BDS, PDV2017, DHH94I, NTV, NET). This interpretation perhaps referring to the procession of tribes in the following verses (so Baethgan 1904, 209).
- ↑ viz, praecesserunt cantores eos qui post tergum psallebant 'and the singers went before them who sing hymns behind the rear’. So Hupfeld (1860, 232) 'אַחַר] nicht Praep.....sondern Adv. darnach’.
- ↑ On אחר as an adverb, see Gen 22:13; Exodus 5:1)
- ↑ so Targum, ASV, GNT, NASB1995, RSV, DELUT, ELBBK, NGU2011, NVI, BCC1923, BDS, LSG. A few translations reflect an elided verb, e.g., 'Praise the Lord from the fountain of Israel' (HCSB, so KJV, NIV). Yet other understand the phrase to be a relative clause modifying יהוה, e.g., ...τὸν θεόν, τὸν κύριον ἐκ πηγῶν Ισραηλ. ‘...God—the Lord from Israel's fountains' (LXX so NLT, NTV ['la fuente de vida de Israel']). Note also that a number of scholars prefer to emend the text (see LePeau 1981, 185–88). Dahood (1968, 148) proposes to read מקור as deriving from a root qwr 'to call' as in Ugaritic. This would yield 'assembly' and create a nice balance with the previous מקהלות. But this proposal is difficult to accept since there is probably a root qwr in Hebrew that means 'to dig' (2 King 19:24). With some medieval Jewish interpreters (see Barthelemy 2005, 445), reading this as a vocative is the most straightforward interpretation (viz., ‘O you who are from...’).
- ↑ so Tate 1990,183; cf. Saadya's addition קאלוא ‘they said’ Qafiḥ 1966, 164
- ↑ the Targum translates simply as רְגַמוּ יַתְהוֹן 'they stoned them'
- ↑ so Peshitta ܘܫ̈ܠܝܛܢܝܗܘܢ 'their ruler'; EÜ 'Vollmacht'; Symmachus? προμαχοῦντες αὐτῶν 'their frontline')
- ↑ this includes Jerome in purpura sua 'in his purple' so PDV2017, NET perhaps from רִקְמָתָם
- ↑ so GNT, ESV, ASV, KJV, HCSB, NASB1995, DELUT, NGU2011, LSG, BDS, LBLA, NTV cf. NLT, NIV. The LXX evidently read the word to mean something like ‘authority’ and so placed it in apposition to what preceded (so, Peshitta, Symmachus?,). Jerome interpreted the reference of the word as to some sort of article of clothing in which case we are then dealing with an adverbial here too, describing their condition
- ↑ NIV, ESV, BSB, NASB, HCSB; Symmachus διὰ τον...; so Baethgen 1904, 211
- ↑ e.g., LePeau 1981, 202; Goldingay 2007; Tate 1990, 168; Hupfeld 1860
- ↑ There are other minority positions. LUTHER, HFA, NIV, Symmachus (ἐκφανέντες 'those who make manifest') seem to understand the word as ‘messengers’. A few ancient versions translate as an adverb ‘swiftly’: Jerome (velociter 'swiftly'), Aquilla (ἐσπευσμένως 'with haste'). Presumably they derive this from חושׁ 'to hasten'?
- ↑ Albright (1950, 33) first proposed 'bronze' on the basis of Egyptian hṣmon 'natron' but later modified his theory on the basis of Ugaritic evidence.
- ↑ ELB, EÜ, GNB, ZB, NLT ('prescious metals'), RSV
- ↑ cf. LXX (πρέσβεις 'envoys'); Peshitta ܐܝܙ̈ܓܕܐ 'ambassador', NGÜ, GNT, ESV,
- ↑ On the genitive to express the superlative, see Waltke O Conner §9.5.3j
- ↑ cf. Peshitta ܝܗܒ݂ ‘have given’(?). Although note that the peshitta seems to begin a new clause after ܫܡܝܐ (=שמי), but this would not affect the putative intentions encoded in the MT
- ↑ So also in the LXX which uses the action noun suffix -σις (κραταίωσιν lit., 'being strong' >> 'strength', note, however that it is singular since it is a mass noun). The Vulgate uses an abstract noun robur 'strength' (so Gildersleeve §181 cf. ang-or 'anguish'). Symacchus retains the action noun but changes the semantics, or perhaps just expresses a different aspect of the semantics ܠܐ ܡܙܕܟܝܢܘܬܐ 'invincibleness'.