Psalm 92 Test Semantics
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. (Click 'Expand' to the right for more information.)
About Lexical Semantics
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.
About Phrase-level Semantics
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.
About Verbal Semantics
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.
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.)
The grammar layer visually represents the grammar and syntax of each clause. It also displays alternative interpretations of the grammar. (For more information, click "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 92, but for all of the psalms.
- See SDBH on Psalm 92.
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.
(For more information, click "Phrase-level Legend" below.)
| 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.
(For more information, click "Verbal Legend" below.)
| 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 92 Verbal Semantics
For an overview of the Verbal Semantics of Psalm 92, click the expandable button below.
(Click diagram to enlarge)
Psalm 92 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
Preferred
Notes
alternative
SimpleGrammar
Fragment
Nominal
ConstructChain
noun: מִזְמוֹר a psalm
Nominal
noun: שִׁיר a song
Adjectival
PrepositionalPhrase
Preposition
preposition: לְ for
Object
Nominal
ConstructChain
noun: יוֹם day
Nominal
article: הַ the
noun: שַּׁבָּת Sabbath
Notes
Alternative construct chain
v. 1 – The alternative construct chain is represented by the genitive found in the LXX (Ψαλμὸς ᾠδῆς "A psalm of a song"), Symmachus (ᾆσμα ψαλμοῦ "a song of a psalm," from Syro-Hex. ܙܡܝܪܬܐ ܕܡܙܡܘܪܐ), and Jerome, both Gall. and Hebr. (Psalmus cantici "a psalm of a song"), which does not seem to be followed, however, by modern translations.
Targum Psalm's conjunction (שבחא ושירא) has not been represented as an alternative, though it is followed by the DHH ("Salmo y cántico para el sábado").
V. 2
וּלְזַמֵּ֖ר לְשִׁמְךָ֣ עֶלְיֽוֹן׃
Preferred
SimpleGrammar
DiscourseUnit [v. 2]
Fragment
ClauseCluster
Clause
Subject
Nominal
Clause
Predicate
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ to
Object
Clause
Predicate <gloss="praise YHWH">
verb-infinitive: הֹדוֹת praise
Adverbial
PrepositionalPhrase
Preposition
preposition: לַ to
Object
noun: יהוָה YHWH
Predicate
verb: is
Complement
adjective: טוֹב right
Conjunction
conjunction: וּ and
Clause
Subject
Nominal
Clause
Predicate
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ to
Object
Clause
Predicate
verb-infinitive: זַמֵּר sing praise
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ to
Object
Nominal <gloss="your name">
ConstructChain
noun: שִׁמְ name
suffix-pronoun: ךָ you
Predicate <status="elided">
verb: is
Complement
adjective: טוֹב right
Fragment
Vocative
noun: עֶלְיוֹן Most High
Notes
Note for vv. 2-4
vv. 2-4 – Though not reflected in the MT, the LXX distinguishes between the pairs of infinitives in vv. 2-3. In the former, they are the subject of the complement טוֹב, while in the latter, they are read as the purpose of the praise in v. 2. The difficulties arise, therefore, with the meaning of the PPs in v. 4.
LXX (vv. 2-4): Ἀγαθὸν τὸ ἐξομολογεῖσθαι τῷ κυρίῳ καὶ ψάλλειν τῷ ὀνόματί σου, ὕψιστε, τοῦ ἀναγγέλλειν τὸ πρωὶ τὸ ἔλεός σου καὶ τὴν ἀλήθειάν σου κατὰ νύκτα ἐν δεκαχόρδῳ ψαλτηρίῳ μετʼ ᾠδῆς ἐν κιθάρᾳ.
"It is good to acknowledge the Lord and to make music to your name, O Most High, in order to declare your mercy in the morning and your truth every night on a ten-stringed harp, with an ode on a lyre" (NETS)
Note that the Syr. provides a full sentence (without elision) for this verse: ܐܢܐ ܐܩܘܫ ܒܟܢܪܐ ܕܥܣܪ ܘܐܩܘܫ ܒܩܝܬܪܐ ("I will play on a harp of ten strings; I will play on a lyre"; Taylor 2020, 383).
V. 3
וֶ֝אֱמֽוּנָתְךָ֗ בַּלֵּילֽוֹת׃
Preferred
SimpleGrammar
DiscourseUnit [v. 3]
Fragment
ClauseCluster
Clause
Subject
Nominal
Clause
Predicate
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ to
Object
Clause
Predicate
verb-infinitive: הַגִּיד declare
Object
Nominal <gloss="your loyalty">
ConstructChain
noun: חַסְדֶּ loyalty
suffix-pronoun: ךָ you
Adverbial
PrepositionalPhrase
Preposition
preposition: בַּ in
Object
article: ה the <status="elided">
noun: בֹּקֶר morning
Adverbial <status="alternative">
PrepositionalPhrase
Preposition
preposition: עֲלֵי with
Object
noun: עָשׂוֹר a ten-stringed instrument
Conjunction
conjunction: וַ and
PrepositionalPhrase
Preposition
preposition: עֲלֵי with
Object
noun: נָבֶל a harp
Adverbial <status="alternative">
PrepositionalPhrase
Preposition
preposition: עֲלֵי with
Object
noun: הִגָּיוֹן a soft melody
Adjectival
PrepositionalPhrase
Preposition
preposition: בְּ on
Object
noun: כִנּוֹר a lyre
Predicate
verb: is <status="elided">
Complement
adjective: טוֹב right <status="elided">
Conjunction
conjunction: וֶ and
Clause
Subject
Nominal
Clause
Predicate
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ to <status="elided">
Object
Clause
Predicate
verb-infinitive: הַגִּיד declare <status="elided">
Object
Nominal <gloss="your faithfulness">
ConstructChain
noun: אֱמוּנָתְ faithfulness
suffix-pronoun: ךָ you
Adverbial <gloss="at night">
PrepositionalPhrase
Preposition
preposition: בַּ in
Object
article: ה the <status="elided">
noun: לֵּילוֹת night
Predicate
verb: is <status="elided">
Complement
adjective: טוֹב right <status="elided">
Notes
Note for V. 3
- While the combination in the morning (בַּבֹּקֶר) and at night (בַּלֵּילוֹת) may simply refer to "all the time," it is notable that the morning is a time for deliverance and hope in the Psalms (Pss 5:4; 30:6; 46:6; 59:17; 90:14), while night is a time of trial and testing of faith (Pss 6:7; 30:6; 91:5).[1] The prepositional phrase indicates a point in time, rather than a frequentative reading, as every night.[2]
Note for V. 3
- See the following note from phrase-level: Note the frequentative reading in the LXX's κατὰ νύκτα "every night," rendered in the Gallican Psalter as the time frame per noctem "by night," though in the Iuxta Hebraeos as in nocte "in the night," as our preferred reading. (By extension, the action would be repeated every morning/night, even if the בְּ does not license a frequentative reading overtly, like the Greek κατά).
V. 4
עֲלֵ֖י הִגָּי֣וֹן בְּכִנּֽוֹר׃
Preferred
SimpleGrammar
DiscourseUnit [v. 4]
Fragment
Clause
Subject
Clause
Predicate
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ to <status="elided">
Object
Clause
Predicate
verb-infinitive: הֹדוֹת praise <status="elided">
Adverbial <status="elided">
PrepositionalPhrase
Preposition
preposition: לַ to
Object
noun: יהוָה YHWH
Adverbial
PrepositionalPhrase
Preposition
preposition: עֲלֵי with
Object
noun: עָשׂוֹר a ten-stringed instrument
Conjunction
conjunction: וַ and
PrepositionalPhrase
Preposition
preposition: עֲלֵי with
Object
noun: נָבֶל a harp
Adverbial
PrepositionalPhrase
Preposition
preposition: עֲלֵי with
Object
noun: הִגָּיוֹן a soft melody
Adjectival
PrepositionalPhrase
Preposition
preposition: בְּ on
Object
noun: כִנּוֹר a lyre
Predicate
verb: is <status="elided">
Complement
adjective: טוֹב right <status="elided">
SubordinateClause <status="alternative">
Conjunction
conjunction: כִּי because
Clause
Predicate
verb: שִׂמַּחְתַּ you have made rejoice
Object
suffix-pronoun: נִי me
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ by
Object
Nominal <gloss="your action">
ConstructChain
noun: פָעֳלֶ action
suffix-pronoun: ךָ you
Notes
V. 5
בְּֽמַעֲשֵׂ֖י יָדֶ֣יךָ אֲרַנֵּֽן׃
Preferred
SimpleGrammar
DiscourseUnit [v. 5]
Fragment
particle: כִּי for
Fragment
Vocative
noun: יְהוָה YHWH
Fragment
Clause
Predicate
verb: שִׂמַּחְתַּ you have made rejoice
Object
suffix-pronoun: נִי me
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ by
Object
Nominal <gloss="your action">
ConstructChain
noun: פָעֳלֶ action
suffix-pronoun: ךָ you
Fragment
Clause
Predicate
verb: אֲרַנֵּן I shout for joy >> rejoice
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
Nominal <gloss="the work of your hands">
ConstructChain
noun: מַעֲשֵׂה work <status="emendation">
noun: מַעֲשֵׂי works <status="alternative">
ConstructChain
noun: יָדֶי hands
suffix-pronoun: ךָ you
Notes
Note for V. 5
v. 5 – There is significant variation between the singular and plural interpretation of both פעלך and מעשׂי/ה.
Beginning with פעלך, since it is a pausal form (Revell 2004), it is most plausible that the plural readings have crept in because of the long vowel. See, e.g., the Syr. ܒܥܒ̈ܕܝܟ "your works," as well as the plene yod פעליך in many medieval Hebrew manuscripts (see VTH, 388), including the Babylonian manuscripts Neubauer 2484; BL Or 1477 and JTS 631. The preferred singular is attested in the LXX's ἐν τῷ ποιήματί σου, Jerome's in opere tuo, and TgPs's בעובדך.
On the מעשה/מעשי interchange, the he (and thus singular) is attested in the Syr. ܒܥܒܕ "work", as well as 1Q10, 4Q84, the majority of the attested Babylonian tradition (Berlin QU 680; JTS 611; JTS 631; Neubauer 2484; and BL Or 1477), and a number of other medieval manuscripts (VTH, 388). It could be posited, however, that the yod found in the Tiberian MT is assimilated to the following yod in יָדֶ֣יךָ, such that the diversely-attested and less-expected reading מַעֲשֵׂה has been preferred.
Note also that
- there is a strong tendency in the tradition to change the singular to plural (see, e.g., 11Q5, which does this systematically throughout the psalter), and
- the plural מַעֲשֶׂ֣יךָ in v. 6 may also have influenced the reading of the plural here.
V. 6
מְ֝אֹ֗ד עָמְק֥וּ מַחְשְׁבֹתֶֽיךָ׃
Preferred
SimpleGrammar
DiscourseUnit [v. 6]
Fragment
Clause
Subject
Nominal <gloss="your works">
ConstructChain
noun: מַעֲשֶׂי works
suffix-pronoun: ךָ you
Predicate
verb: גָּדְלוּ great
adverb: מַה how
Fragment
Vocative
noun: יְהוָה YHWH
Fragment
Clause
Subject
Nominal <gloss="your plans">
ConstructChain
noun: מַחְשְׁבֹתֶי plans
suffix-pronoun: ךָ you
Predicate
verb: עָמְקוּ are deep
adverb: מְאֹד so
Notes
Note for V. 6
v. 6 – The exclamative מָה ("How...!") could be considered elided in the second clause, as read by the CEB: How magnificent are your works, Lord, how profound your thoughts! (cf. the DHH, EÜ, NIV, ZÜR). A second overt מָה is not attested in any Hebrew manuscripts or ancient versions and has not been represented as an alternative in light of the constituent order of the second clause (which is not verb-initial, which would be expected with an elided constituent such as an exclamative marker governing the entire clause; see Miller 2007).
V. 7
וּ֝כְסִ֗יל לֹא־יָבִ֥ין אֶת־זֹֽאת׃
Preferred
SimpleGrammar
DiscourseUnit [v. 7]
Fragment
ClauseCluster
Clause
Subject
Nominal <gloss="stupid people">
ConstructChain
noun: אִישׁ man
noun: בַּעַר stupid man
adjective: בַּעַר stupid <status="alternative">
Predicate
verb: יֵדָע know
adverb: לֹא not
Object <status="elided">
particle: אֶת
noun: זֹאת this
Conjunction
conjunction: וּ and
Clause
Subject
Nominal
adjective: כְסִיל a fool >> fools
Predicate
verb: יָבִין understand
adverb: לֹא not
Object
Nominal
particle: אֶת
noun: זֹאת this
Notes
Note for V. 7
v. 7 – The elision of the object in the first clause has been included in light of the tight parallelism between the two lines. In both cases אֶת־זֹֽאת has been understood as cataphoric, i.e., forward pointing. (Note that the LXX takes the liberty of rendering plural ταῦτα "these things," cf. the Gallican Psalter's haec). For the elision of אֶת־זֹֽאת see Ḥakham's (1979, 181) paraphrase of the verse: איש בער וכסיל לא ידע את זאת ולא יבין את זאת.
The construct dependent בַּ֭עַר has been offered alternatively as an adjective (as the ancient versions). The attestation of this lexeme as a noun is quite well-supported, however, by other texts. See the nominal function of בַּעַר most clearly in Ps. 49.11 (כִּ֤י יִרְאֶ֨ה׀ חֲכָ֘מִ֤ים יָמ֗וּתוּ יַ֤חַד כְּסִ֣יל וָבַ֣עַר יֹאבֵ֑דוּ); quite plausibly in Ps 73.22 (וַאֲנִי־בַ֭עַר) and Prov. 12.1 (אֹהֵ֣ב מ֖וּסָר אֹ֣הֵֽב דָּ֑עַת וְשֹׂנֵ֖א תוֹכַ֣חַת בָּֽעַר). Prov. 30.2 (כִּ֤י בַ֣עַר אָנֹכִ֣י מֵאִ֑ישׁ), however, seems to favor a predicative adjectival reading, while Ps 94:8 draws upon the ptc. בֹּעֲרִ֣ים, rather than, presumably, an available mpl nominal form.
Note that 4Q84 reads איש בער ולא ידע "a man is stupid and/so that he does not know."
GKC (§136a) notes that the primary distinction between proximal and distal ("near" and "far") demonstratives is that the proximal demonstrative “almost always points out a (new) person or thing present, while הוּא (like is, ille, αὐτός, ἐκεῖνος) refers to a person or thing already mentioned or known.” Nevertheless, a clear-cut semantic distinction between proximal and distal demonstratives is elusive, so the boundaries on their respective discourse functions is equally fuzzy in this regard. There is typological evidence, however, for a prototypical anaphoric/cataphoric division between proximal and distal demonstrative, as in "I can’t believe he said that" vs. "I’ll tell you this: it’s going to be tough" (Næss et al. (2020, 7-8)); cf. זֶ֥ה הַדָּבָ֖ר אֲשֶׁ֣ר תַּעֲשׂ֑וּ (2 Chr 23:4; "This is what you will do…"); וְזֶ֥ה אֲשֶׁר־יִקְרָא־לָ֖הּ יְהוָ֥ה׀ צִדְקֵֽנוּ (Jer 33:16; "This is what it shall be called: the Lord is our righteousness").
Note for V. 7
- In the construct chain אִֽישׁ־בַּ֭עַר, although בַּעַר is rendered an an adjective/participle in all the ancient version, it is unambiguously a noun, as shown by its syntactic role in its other instantiations (see Ps 49:11; 73:22; 92:7; Prov 12:1; 30:2).
Note for V. 7
- Modern European versions attest to our preferred present reading of לֹא יֵדָע, i.e., do not know (CEB, CSB, KJV, NASB, NET, NIV, RVC, SG21, TOB, etc.), though the ESV ("The stupid man cannot know; the fool cannot understand this"; cf. the GNT, NJPS, the EÜ's "ein Tor kann es nicht verstehen" and the DHH's "¡Sólo los necios no pueden entenderlo!") provide explicit modality of possibility. While a plausible reading of the morphology (yiqtol), such an interpretation does not seem to be the most appropriate for the psalm's message, viz., that the fools are largely grouped with the wicked and will suffer the same destruction after being lured into the same godless lifestyle. It is not that they cannot know, but simply that they do not know (or perhaps do not even want to know).[3]
Vv. 8-9
וַ֭יָּצִיצוּ כָּל־פֹּ֣עֲלֵי אָ֑וֶן
לְהִשָּֽׁמְדָ֥ם עֲדֵי־עַֽד׃
וְאַתָּ֥ה מָר֗וֹם לְעֹלָ֥ם יְהוָֽה׃
כִּ֤י הִנֵּ֪ה אֹיְבֶ֡יךָ ׀ יְֽהוָ֗ה
Preferred
SimpleGrammar
DiscourseUnit [vv. 8-9]
Fragment
ClauseCluster
Clause
Subject
pronoun: זֹאת this <status="elided">
Predicate
Predicate
verb: is <status="elided">
Adverbial
PrepositionalPhrase
Preposition
preposition: בִּ when
Object
ClauseCluster
Clause
Subject <located="after infinitive construct">
Predicate
ConstructChain
verb-infinitive: פְרֹחַ flourish
Nominal
adjective: רְשָׁעִים wicked people
Adverbial
PrepositionalPhrase
Preposition
preposition: כְּמוֹ like
Object
noun: עֵשֶׂב a green plant
Conjunction
conjunction: וַ and
Clause
Subject
ConstructChain
Nominal
quantifier: כָּל all >> any
verb-participle: פֹּעֲלֵי doers
noun: אָוֶן evil
Predicate
verb: יָּצִיצוּ blossom >> prosper
Complement
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ for
Object
ClauseCluster
Clause
Subject <located="after infinitive construct">
Predicate
ConstructChain
verb-infinitive: הִשָּׁמְדָ be destroyed
suffix-pronoun: ם them
Adverbial <gloss="forever">
PrepositionalPhrase
Preposition
preposition: עֲדֵי until
Object
noun: עַד forever
Conjunction
conjunction: וְ but
Clause
Subject
pronoun: אַתָּה you
Predicate
verb: are
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ for
Object
noun: עֹלָם ever
Complement
Adverbial <gloss="on high">
noun: מָרוֹם high
Fragment
Vocative
noun: יְהוָה YHWH
Notes
Note for V. 9
v. 9 – The status of מָר֗וֹם has been interpreted either as a divine epithet (≈ exalted one)[4] or as an adverbial (preferred)[5]. The lexicons recognize both functions of מָר֗וֹם as "high, meaning lofty" (HALOT) and "height> divine title, "Exalted One" (DCH). The ancient versions, likewise, exhibit the same diversity.[6]
In light of the similar constructions found in 2 Kgs 19:22 (= Isa 37:23), Isa 40:26, and other instances with the verb שׁכן, "to dwell," we have favored the adverbial reading of the nominal here.
V. 10
יִ֝תְפָּרְד֗וּ כָּל־פֹּ֥עֲלֵי אָֽוֶן׃
Preferred
SimpleGrammar
DiscourseUnit [v. 10]
Fragment
particle: כִּי for
Fragment
particle: הִנֵּה look
Fragment
Clause
Subject
Nominal <gloss="your enemies">
ConstructChain
noun: אֹיְבֶי enemies
suffix-pronoun: ךָ you
Predicate <status="elided">
verb: יֹאבֵדוּ will perish
Fragment
Vocative
noun: יְהוָה YHWH
Fragment
particle: כִּי for
Fragment
particle: הִנֵּה look
Fragment
Clause
Subject
Nominal <gloss="your enemies">
ConstructChain
noun: אֹיְבֶי enemies
suffix-pronoun: ךָ you
Predicate
verb: יֹאבֵדוּ will perish
Fragment
Clause
Subject
ConstructChain
Nominal <gloss="all evildoers">
quantifier: כָּל all
verb-participle: פֹּעֲלֵי doers
noun: אָוֶן evil
Predicate
verb: יִתְפָּרְדוּ will be scattered
Notes
Note for V. 10a
v. 10a – Note that the first line, backwards elided according to the MT, is absent in Vaticanus and Alexandrinus. See further Rahlfs' apparatus (1931, 242).
Alternative
SimpleGrammar
DiscourseUnit [v. 10b-c alternative]
Fragment <status="alternative">
ClauseCluster
Clause
Subject
Nominal <gloss="your enemies">
ConstructChain
noun: אֹיְבֶי enemies
suffix-pronoun: ךָ you
Predicate
verb: יֹאבֵדוּ will perish
Conjunction
conjunction: וְ and <status="emendation">
Clause
Subject
ConstructChain
Nominal <gloss="all evildoers">
quantifier: כָּל all
verb-participle: פֹּעֲלֵי doers
noun: אָוֶן evil
Predicate
verb: יִתְפָּרְדוּ will be scattered
Notes
Note for V. 10bc
v. 10b-c – The waw is present in all the ancient versions, Kennicott 38, 42(?), 73, and JTS 611 (read with a shewa in the latter).
V. 11
בְּלֹתִי כְּשֶׁמֶן רַעֲנָֽן׃
Preferred
SimpleGrammar
DiscourseUnit [v. 11]
Fragment
particle: וַ and
Fragment
Clause
Predicate
verb: תָּרֶם you will lift up
Adverbial
PrepositionalPhrase
Preposition
preposition: כִּ like
Object
noun: רְאֵים a wild ox
Object
Nominal <gloss="my horn">
ConstructChain
noun: קַרְנִ horn
suffix-pronoun: י me
Notes
Alternative ("horn" elided)
SimpleGrammar
Fragment <status="alternative">
ClauseCluster
Clause
Predicate
verb: בַּלֹּתִי I anointed
Object <status="elided">
Nominal <gloss="my horn">
ConstructChain
noun: קַרְנ horn
suffix-pronoun: ִי me
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ with
Object
noun: שֶׁמֶן oil
adjective: רַעֲנָן fresh
Notes
alternative
SimpleGrammar
Fragment <status="alternative">
Clause
Subject
Nominal <gloss="my horn">
ConstructChain
noun: קַרְנִ horn
suffix-pronoun: י me
Predicate
verb: תָּרֹם is lifted up <status="alternative revocalization">
Adverbial
PrepositionalPhrase
Preposition
preposition: כִּ like
Object
noun: רְאֵים a wild ox
Notes
Preferred
SimpleGrammar
Fragment
Clause
Subject
Clause
Subject <located="after infinitive construct">
Predicate
ConstructChain
verb-infinitive: בְּלֹת old age<status="revocalization">
suffix-pronoun: ִי me
Predicate
verb: will be
Adverbial
PrepositionalPhrase
Preposition
preposition: כְּ like <status="emendation">
Object
noun: שֶׁמֶן oil
Complement
Adjectival
adjective: רַעֲנָן fresh
Notes
Note for V. 11b
v. 11b – The preferred reading of v. 11b involves revocalizing בַּ֝לֹּתִ֗י as an infinitive construct, בְּלֹתִי, from בלה, "my old age" (BDB), as found in the LXX, Symmachus and both of Jerome's translations. The emended prepositional phrase, as found in Symmachus, is also preferred over the MT's בְּ, in light of the similes found elsewhere (see, e.g., Ps 52:10), the previous line, and the easy בְּ/כְּ interchange (cf. Aquila's ὡς ἀτμὸν for the MT's בַּהֶ֥בֶל in Ps 78:33; the LXX and Syr.' ἐν τῇ γῇ and ܒܐܪܥܐ for the MT's כְּ֝אֶ֗רֶץ in Ps 78:69; and TgPss' היך בנפשיה for בְּנַפְשׁ֑וֹ in Ps 105:22). Due to the fragmentary nature of Symmachus (ἡ παλαίωσίς μου ὡς ἐλαία εὐθαλής), it may be read as a verbless clause (requiring also the revocalization of the infinitive—see above—and the emendation of בְּ with כְּ). We have followed this verbless clause as our preferred syntax. Furthermore, we have preferred to read רַעֲנָֽן as the adjectival complement of the copula, "to be," rather than modifying שֶׁמֶן, which never occurs elsewhere in the Bible. For a full discussion of the issue, see the exegetical issue The_Grammar_and_Meaning_of_Ps_92:11b.
alternative (LXX, Jerome)
SimpleGrammar
Fragment <status="alternative">
Clause
Predicate
verb: תָּרֶם you will lift up <status="elided">
Adverbial
PrepositionalPhrase
Preposition
preposition: כְּ like <status="emendation">
Object
noun: שֶׁמֶן oil
adjective: רַעֲנָן fresh
Adverbial <status="alternative">
PrepositionalPhrase
Preposition
preposition: בְּ with
Object
noun: שֶׁמֶן oil
adjective: רַעֲנָן fresh
Object
Clause
Subject <located="after infinitive construct">
Predicate
ConstructChain
verb-infinitive: בְּלֹת old age <status="revocalization">
suffix-pronoun: ִי me
Notes
Alternative (TgPs, Syr)
SimpleGrammar
Fragment <status="alternative">
Clause
Subject
Predicate
verb: בַּלֹּתַ you anointed <status="emendation">
Object
suffix-pronoun: נִי me <status="emendation">
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ with
Object
noun: שֶׁמֶן oil
adjective: רַעֲנָן fresh
Notes
Alternative (MT)
SimpleGrammar
Fragment <status="alternative">
ClauseCluster
Clause
Predicate
verb: בַּלֹּתִי I am anointed
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ with
Object
noun: שֶׁמֶן oil
adjective: רַעֲנָן fresh
Notes
V. 11b
Preferred
SimpleGrammar
Fragment
Clause
Subject
Clause
Subject <located="after infinitive construct">
Predicate
ConstructChain
verb-infinitive: בְּלֹת old age<status="revocalization">
suffix-pronoun: ִי me
Predicate
verb: will be
Adverbial
PrepositionalPhrase
Preposition
preposition: כְּ like <status="emendation">
Object
noun: שֶׁמֶן oil
Complement
Adjectival
adjective: רַעֲנָן fresh
Notes
Note for V. 11b
v. 11b – The preferred reading of v. 11b involves revocalizing בַּ֝לֹּתִ֗י as an infinitive construct, בְּלֹתִי, from בלה, "my old age" (BDB), as found in the LXX, Symmachus and both of Jerome's translations. The emended prepositional phrase, as found in Symmachus, is also preferred over the MT's בְּ, in light of the similes found elsewhere (see, e.g., Ps 52:10), the previous line, and the easy בְּ/כְּ interchange (cf. Aquila's ὡς ἀτμὸν for the MT's בַּהֶ֥בֶל in Ps 78:33; the LXX and Syr.' ἐν τῇ γῇ and ܒܐܪܥܐ for the MT's כְּ֝אֶ֗רֶץ in Ps 78:69; and TgPss' היך בנפשיה for בְּנַפְשׁ֑וֹ in Ps 105:22). Due to the fragmentary nature of Symmachus (ἡ παλαίωσίς μου ὡς ἐλαία εὐθαλής), it may be read as a verbless clause (requiring also the revocalization of the infinitive—see above—and the emendation of בְּ with כְּ). We have followed this verbless clause as our preferred syntax. Furthermore, we have preferred to read רַעֲנָֽן as the adjectival complement of the copula, "to be," rather than modifying שֶׁמֶן, which never occurs elsewhere in the Bible. For a full discussion of the issue, see the exegetical issue The_Grammar_and_Meaning_of_Ps_92:11b.
alternative (LXX, Jerome)
SimpleGrammar
Fragment <status="alternative">
Clause
Predicate
verb: תָּרֶם you will lift up <status="elided">
Adverbial
PrepositionalPhrase
Preposition
preposition: כְּ like <status="emendation">
Object
noun: שֶׁמֶן oil
adjective: רַעֲנָן fresh
Adverbial <status="alternative">
PrepositionalPhrase
Preposition
preposition: בְּ with
Object
noun: שֶׁמֶן oil
adjective: רַעֲנָן fresh
Object
Clause
Subject <located="after infinitive construct">
Predicate
ConstructChain
verb-infinitive: בְּלֹת old age <status="revocalization">
suffix-pronoun: ִי me
Notes
Alternative (TgPs, Syr)
SimpleGrammar
Fragment <status="alternative">
Clause
Subject
Predicate
verb: בַּלֹּתַ you anointed <status="emendation">
Object
suffix-pronoun: נִי me <status="emendation">
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ with
Object
noun: שֶׁמֶן oil
adjective: רַעֲנָן fresh
Notes
Alternative (MT)
SimpleGrammar
Fragment <status="alternative">
ClauseCluster
Clause
Predicate
verb: בַּלֹּתִי I am anointed
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ with
Object
noun: שֶׁמֶן oil
adjective: רַעֲנָן fresh
Notes
V. 12
בַּקָּמִ֖ים עָלַ֥י מְרֵעִ֗ים
תִּשְׁמַ֥עְנָה אָזְנָֽי׃
Preferred
SimpleGrammar
DiscourseUnit [v. 12]
Fragment
particle: וַ and
Fragment
Clause
Subject
Nominal <gloss="my eyes">
ConstructChain
noun: עֵינִ eye >> eyes
suffix-pronoun: י me
Predicate
verb: תַּבֵּט will look
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ upon
Object
ConstructChain
noun: שׁוּר enemies
suffix-pronoun: ָי me
Fragment
Clause
Subject
Nominal <gloss="my ears">
ConstructChain
noun: אָזְנ ears
suffix-pronoun: ָ י me
Subject <status="alternative">
ConstructChain
noun: אָזְנ ear
suffix-pronoun: ִ י me <status="revocalization">
Predicate
verb: תִּשְׁמַעְנָה will hear
verb: שָׁמְעָה heard <status="alternative emendation">
Adverbial
PrepositionalPhrase
Preposition
preposition: בַּ
Object
Apposition
Nominal
article: ה those <status="elided">
Clause
Predicate
verb-participle: קָּמִים rising up
Adverbial
PrepositionalPhrase
Preposition
preposition: עָל against
Object
suffix-pronoun: ָי me
Adverbial <status="alternative">
verb-participle: מְרֵעִים acting wickedly
Nominal
verb-participle: מְרֵעִים wicked people
Notes
Note for V. 12b
v. 12b – The alternative adverbial reading of מְרֵעִ֗ים represents Targum Psalms' infinitive לאבאשא. The apposition (restrictive relative) is found in the other ancient versions, and discussed in GKC §132b.
The alternative qatal 3fs verb שמעה is found in 1Q10, presumably read with the singular ear (אָזְנִי), and in parallel with the singular עֵינִ֗י in the A-line.
Note for V. 12
- On the singular "eye" for "sight >> (both) eyes" see the lexical notes on Ps 88:10.
- On בְּשׁוּרָי: There are three different analyses of the form and meaning of בְּשׁוּרָי:
- 1. It is derived from the nominal שׁוּר meaning "wall" (cf. Gen. 49.22, 2 Sam. 22.30; Ps 18.30). This is probably reflected by both Symmachus' and Theodotion's τοῖς ἀποτειχνίζουσί με ('to wall off'; LSJ) = "those who wall me in."
- 2. It is an otherwise-unattested by-form of the participle שׁוֹרֵר.[7] This reading is attested in
- • And my eye has looked at my enemies (NASB) ≈ CEB, CEV, CSB, GNT, KJV NIV, NLT, NRSV
- • Mit Freude sieht mein Auge auf meine Feinde herab (Luther 2017 ≈ ELB)
- • Mes yeux voient mes adversaires (NFC ≈ PDV)
- • Mis ojos mirarán sobre mis enemigos (RVA ≈ DHH).
- This view is attractive because of the very similar expression found in Ps 59:11: אֱ֝לֹהִ֗ים יַרְאֵ֥נִי בְשֹׁרְרָֽי.
- It is found in a number of the ancient versions, perhaps all dependent on the LXX, however (LXX: τοῖς ἐχθροῖς μου > Gall. inimicis meis, CPA ܒܥܝܠ ܕܒܒܝ; Syr. ܒ̈ܥܠܕܒܒܝ ("my enemies").
- A couple of cognates are also widely recognized. See Akkadian šāru, a substantive adjective hostile > n. enemy[8] and šwr from the Old Canaanite qal širti (1cs) 'to be maligned.'[9]
- 3. It is an instance of the root שׁוּר , most prototypically as "look, see," but also "watch stealthily, lie in wait" (BDB, 1003) and "watch with evil intent, lurk" (DCH, vol. 8, 311). See, e.g.,
- • Mon œil voit ceux qui m’espionnent (SG21 ≈ TOB)
- • I gloat in triumph over those who tried to ambush me (NET)
- • mein Auge blickt herab auf meine Verfolger (EÜ)
- • Mit Lust blickt mein Auge auf die, die mich belauern (ZÜR)
- • those who lie in wait for me (AMPC)
- • those waiting to attack me (ERV)
- • those who spy on me (GW):::• those who lie in wait for me (ISV)
- • those who spy on me (NOG).
- Such an interpretation is reflected in the Hebr. eos qui insidiantur mihi ("those who lie in wait / ambush me") and TgPss בהובדנא דמעיקי ("the destruction of my oppressors").[10]
- Despite a number of clear instance of the prototypical "look" in Job (see 7:8; 17:15; 20:9; 24:15; 33:14; 34:29; 35:5, 13, 14), Ringren comments "The LXX does not translate šûr I consistently. In more than one instance it uses prosnoeín and horán; other translations include periblépein, katamanthánein, horatḗs, and makarízein (Nu. 24:17!). In the uncertain passages the LXX either read a different text or misunderstood the text."[11] The hesitation by the LXX––and those translations dependent on it (see above)––is therefore not surprising.
- For other instances of this (albeit rare) nuance of the root, see Jeremiah 5:26 כִּי־נִמְצְא֥וּ בְעַמִּ֖י רְשָׁעִ֑ים יָשׁוּר֙ כְּשַׁ֣ךְ יְקוּשִׁ֔ים ("For wicked men are found among my people; they lurk like fowlers lying in wait," ESV), probably as a 3ms impersonal, and Hosea 13:7 וָאֱהִ֥י לָהֶ֖ם כְּמוֹ־שָׁ֑חַל כְּנָמֵ֖ר עַל־דֶּ֥רֶךְ אָשֽׁוּר׃ ("So I am to them like a lion; like a leopard I will lurk beside the way," ESV). Such has also been suggested for the difficult אַ֭שֻּׁרֵינוּ (MT) in Ps 17:11, if emended to יְשֻׁרוּנִי (DCH), though see our grammar notes on this verse.
- This use fits well with the parallel of those rising up against me in the following line (presumably, from the ambush in which they are lurking).
Note for V. 12
- Although the construction נבט plus ב (and also ראה) often communicates "looking upon someone in victory," as here in וַתַּבֵּט עֵינִי בְּשׁוּרָי, the same sense with שׁמע בְּ is rare. Here, BDB suggest a unique instance of "hear exultantly of their fate," though probably imitating the previous clause.[12] As noted by Goldingay, "The implication of 'hear' follows from that [the previous clause]; the foes can be heard crying out in panic instead of in a battle shout",[13] and Tanner & Jacobson: "Evil may rise up, but eventually one will hear something different."[14]
Note for V. 12
- As in v. 11 above, we understand the initial wayyiqtol וַתַּבֵּט to carry on the future event time of v. 11: "will look."[15]
V. 13
כְּאֶ֖רֶז בַּלְּבָנ֣וֹן יִשְׂגֶּֽה׃
Preferred
SimpleGrammar
DiscourseUnit [v. 13]
Fragment
Clause
Subject
Nominal
adjective: צַדִּיק the righteous
Predicate
verb: יִפְרָח will flourish
Adverbial
PrepositionalPhrase
Preposition
preposition: כַּ like
Object
article: ה the <status="elided">
noun: תָּמָר palm tree
Fragment
Clause
Predicate
verb: יִשְׂגֶּה he will grow
Adverbial
PrepositionalPhrase
Preposition
preposition: כְּ like
Object
noun: אֶרֶז a cedar tree
Adjectival
PrepositionalPhrase
Preposition
preposition: בַּ in
Object
article: ה <status="elided">
noun: לְּבָנוֹן Lebanon
Notes
V. 14
בְּחַצְר֖וֹת אֱלֹהֵ֣ינוּ יַפְרִֽיחוּ׃
Preferred
SimpleGrammar
DiscourseUnit [v. 14]
Fragment
Clause
Subject
adjective: צַדִּיקִים righteous people <status="elided">
Predicate
verb: יִהְיוּ will be <status="elided">
Complement
Nominal
Adjectival
verb-participle: שְׁתוּלִים transplanted
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
Nominal <gloss="the house of YHWH">
ConstructChain
noun: בֵית house
noun: יְהוָה YHWH
Fragment
Clause
Predicate
verb: יַפְרִיחוּ they will flourish
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
Nominal <gloss="the courtyards of our God">
ConstructChain
noun: חַצְרוֹת courtyards
ConstructChain
noun: אֱלֹהֵי God
suffix-pronoun: נוּ us
Notes
Note for V. 14
The preferred two separate clauses are found in the ESV, DHH, RVC. See the symmetry of the two locative prepositional phrases, which indicate the status of שְׁ֭תוּלִים בְּבֵ֣ית יְהוָ֑ה as an independent clause. For a similar, future referring verbless clause with both subject and copula elided, see Ps 1:4b.
For a similar shift from singular צָדִּיק to collective reference, see Job 36:7 – לֹֽא־יִגְרַ֥ע מִצַּדִּ֗יק עֵ֫ינָ֥יו וְאֶת־מְלָכִ֥ים לַכִּסֵּ֑א וַיֹּשִׁיבֵ֥ם לָ֝נֶ֗צַח וַיִּגְבָּֽהוּ (cf. Ps 78:1-4). Alternatively, for lack of a subject, TgPs provides בנוי ("his sons").
alternative 2
SimpleGrammar
DiscourseUnit [v. 14 alt. #2]
Fragment <status="alternative">
Clause
Subject
Nominal
Adjectival
verb-participle: שְׁתוּלִים those transplanted
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
Nominal <gloss="the house of YHWH">
ConstructChain
noun: בֵית house
noun: יְהוָה YHWH
Predicate
verb: יַפְרִיחוּ will flourish
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
Nominal <gloss="the courtyards of our God">
ConstructChain
noun: חַצְרוֹת courtyards
ConstructChain
noun: אֱלֹהֵי God
suffix-pronoun: נוּ us
Notes
Note for V. 14
Alternative interpretations of the grammar include reading שְׁ֭תוּלִים בְּבֵ֣ית יְהוָ֑ה either as an adverbial of manner or as a subject nominal.
• The adverbial reading of שְׁ֭תוּלִים בְּבֵ֣ית יְהוָ֑ה, found in the CSB, NASB, NET, NIV, NJPS, SG21, TOB (read as a singular participle in both of these French versions) and supported by GKC §118p.
• The subject reading is provided by the Syr. headless relative clause ܕܢܨܝܒܝܢ ܒܒܝܬܗ ܕܡܪܝܐ ("those who are planted in the house of the Lord," Taylor 2020, 385) and the nominative πεφυτευμένοι in the LXX's πεφυτευμένοι ἐν τῷ οἴκῳ κυρίου (cf. also the CEB, KJV, and the German translations).
V. 15a
Preferred
SimpleGrammar
DiscourseUnit [v. 15a]
Fragment
Clause
Predicate
verb: יְנוּבוּן they will bear fruit >> they will thrive
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
noun: שֵׂיבָה old age
adverb: עוֹד still
Notes
Note for V. 15a
v. 15a – Note that an addition of the adjective טובה is found in 4Q84's עוד ינבון בשיבה טובה and that the LXX reads דְּשֵׁנִ֖ים as modifying בְּשֵׂיבָ֑ה (ἔτι πληθυνθήσονται ἐν γήρει πίονι), requiring the feminine singular form דְּשֵׁנָה, neither of which are present in any (other) Hebrew manuscript evidence.
Vv. 15b-16
צ֝וּרִ֗י וְֽלֹא־עַוְלָ֥תָה בּֽוֹ׃
Preferred
SimpleGrammar
DiscourseUnit [vv. 15b-16]
Fragment
Clause
Predicate
verb: יִהְיוּ they will be
Complement
Adjectival
adjective: דְּשֵׁנִים fat >> vigorous
Conjunction
conjunction: וְ and
adjective: רַעֲנַנִּים fresh
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ in order that
Object
Clause
Predicate
verb-infinitive: הַגִּיד people declare
Object
ComplementClause
Conjunction
conjunction: כִּי that
ClauseCluster
Clause
Subject
Apposition
Nominal <gloss="my rock">
ConstructChain
noun: צוּר rock
suffix-pronoun: ִ י me
noun: יְהוָה YHWH
Predicate
verb: is
Complement
adjective: יָשָׁר upright >> fair
Conjunction
conjunction: וְ and
Clause
Subject
noun: עַוְלָתָה injustice <status="emendation">
noun: עֹלָתָה injustice <status="alternative">
Predicate
verb: there is
adverb: לֹא not
Complement
Adjectival
PrepositionalPhrase
Preposition
preposition: בּ in
Object
suffix-pronoun: וֹ him
Notes
- ↑ As noted by Vogel, "The light of morning symbolizes manifestation, and kindness must be manifest. The darkness of night represents fearsome hiddenness, when observation is impossible and faith alone must sustain us" (Vogel 2000, 216). Alternatively, there may be hints of the Tamid offering in the morning and evening, as discussed in the exegetical issue, The Sabbath Day in Psalm 92, though lexically we would expect and בֵּין הָעַרְבָּיִם "in the evening" (see Exod 29:39; Num 28:4), rather than בַּלֵּילֽוֹת "at night."
- ↑ For the latter, see the LXX's κατὰ νύκτα "every night," rendered in the Gallican Psalter as the time frame per noctem "by night," while in the Iuxta Hebraeos as in nocte "in the night," as our preferred reading.
- ↑ Note that the Secunda reads ιαδαε (≈ יָדַע), a stative qatal. While differing in morphology, it may, in fact, be semantically compatible with the the present interpretation of the yiqtol adopted here.
- ↑ For support of reading מָר֗וֹם as a divine epithet (Ibn Ezra; Tate 1998, 462, cf. KJV), see the מְר֥וֹם עַם־הָאָֽרֶץ in Isa 24:4 (though only מרום הארץ in 1QIsaª). One argument in favor here is the possibility of employing the polal participle (מְרוֹמַם) to disambiguate the first (preferred) interpretation.
- ↑ For support of the nominal adverb reading (Briggs & Briggs 1906-1907, 285; Brueggemann & Bellinger 2014, 398; Ḥakham 1979, 181; Tanner & Jacobson 2014, 703; cf. CSB, ESV, NASB, NIV), see the prepositional-less מָרוֹם in 2 Kgs 19:22 (= Isa 37:23) and Isa 40:26. For the complement of a שׁכן verb phrase, see Isa 33:5, 57:15, and the suffixed בִּמְרוֹמָֽיו in Job 25:2. See also the similar co-text of Ps 97:9 – כִּֽי־אַתָּ֤ה יְהוָ֗ה עֶלְי֥וֹן עַל־כָּל־הָאָ֑רֶץ מְאֹ֥ד נַ֝עֲלֵ֗יתָ עַל־כָּל־אֱלֹהִֽים.
- ↑ • σὺ δὲ ὕψιστος εἰς τὸν αἰῶνα, κύριε· (LXX; 'exalted one') = tu autem Altissimus in aeternum Domine (Gall.) = tu autem Excelsus in aeternum Domine (Hebr.; differing from the rendering of עֶלְיֽוֹן in v. 2 as 'Altissime') • ואת רמא (TgPs; adj. high) • ܘܐܢܬ ܡܪܝܐ ܡܪܝܡܐ ܠܥܠܡ (adj. high, exalted' ;CAL) • The Christian Palestinian Aramaic version alternates from the emphatic form ܡܪܘܡܡܐ for עֶלְיֽוֹן in v. 2 to the absolute ܡܪܘܡܡ here, though both nominal.
- ↑ So Ḥakham 1979, 181; cf. Gesenius' Handwörterbuch 2013, 1337.
- ↑ CAL vol. 17, 132-133.
- ↑ Hoftijzer & Jongeling 1995, 1118.
- ↑ Stec 2004, 176.
- ↑ TDOT, vol. 14, 544.
- ↑ BDB, 1033.
- ↑ Goldingay 2006, 59; cf. Briggs & Briggs 1906-7, 285; Bratcher & Reyburn 1991, 812.
- ↑ Tanner & Jacobson 2014, 704.
- ↑ For support, see Symmachus and Theodotion's καὶ ἐπόψεται ὁ ὀφθαλμός μου "and my eye will look." Modern European translations include past reference (CEB, CJB, ESV, GNT, NASB, NIV), present (CSB, EÜ Luther2017, NET, SG21, TOB, ZÜR) and future (preferred) (DHH, ELB, NJPS, KJV, RVC; cf. the observation of Briggs & Briggs [1906-1907, 286], that "the context demands simple ו").