Psalm 95 Semantics
Psalm 95
About the Grammar & Semantics Layer
Semantics is the study of how language is used to represent meaning. The goal of semantic analysis for interpreting and translating the Bible is to understand the meaning of words and how they relate to each other in context. We want to understand what is implicit about word meaning – and thus assumed by the original audience – and make it explicit – and thus clear for us who are removed by time, language, and culture. The semantics layer is composed of three major branches: lexical semantics, phrase-level semantics and verbal semantics.
About the Grammar Layer
The grammar layer visually represents the grammar and syntax of each clause. It also displays alternative interpretations of the grammar. (For more information, click "Show/Hide Grammar Legend" below.)
| Visualization | Description |
|---|---|
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The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb. |
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The object is indicated by a vertical line that does not cross the horizontal line of the clause. Infinitives and participles may also have objects. If the direct object marker (d.o.m.) is present in the text, it appears in the diagram immediately before the object. If the grammar includes a secondary object, the secondary object will appear after the object, separated by another vertical line that does not cross the horizontal line of the clause. |
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The subject complement follows the verb (often omitted in Hebrew) separated with a line leaning toward the right. It can be a noun, a whole prepositional phrase or an adjective. The later two appear modifying the complement slot. |
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When a noun further describes or renames the object, it is an object complement. The object complement follows the object separated by a line leaning toward the right. |
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In a construct chain, the noun in the absolute form modifies the noun in the construct form. |
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Participles are indicated in whatever position in the clause they are in with a curved line before the participle. Participles can occur as nominal, where they take the place of a noun, predicate, where they take the place of a verb, or attributive, where they modify a noun or a verb similar to adjectives or adverbs. |
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Infinitives are indicated by two parallel lines before the infinitive that cross the horizontal line. Infinitive constructs can appear as the verb in an embedded clause. Infinitive absolutes typically appear as an adverbial. |
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The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain. |
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The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause. |
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Modifiers are represented by a solid diagonal line from the word they modify. They can attach to verbs, adjectives, or nouns. If modifying a verb or adjective, it is an adverb, but if modifying a noun, it is an adjective, a quantifier, or a definite article. If an adverb is modifying a modifier, it is connected to the modifier by a small dashed horizontal line. |
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Adverbials are indicated by a dashed diagonal line extending to a horizontal line. These are nouns or infinitives that function adverbially (modifying either a verb or a participle), but are not connected by a preposition. |
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Prepositional phrases are indicated by a solid diagonal line extending to a horizontal line. The preposition is to the left of the diagonal line and the dependent of the preposition is on the horizontal line. They can modify verbs (adverbial) or nouns (adjectival). |
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Embedded clauses are indicated by a "stand" that looks like an upside-down Y. The stand rests in the grammatical position that the clause fulfills. Extending from the top of the stand is a horizontal line for the clause. If introduced by a complementizer, for example כִּי, the complementizer appears before the stand. Embedded clauses can stand in the place of any noun. |
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When clauses are joined by a conjunction, they are compound clauses. These clauses are connected by a vertical dotted line. The conjunction is placed next to the dotted line. |
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Within a clause, if two or more parts of speech are compound, these are represented by angled lines reaching to the two compound elements connected by a solid vertical line. If a conjunction is used, the conjunction appears to the left of the vertical line. Almost all parts of speech can be compound. |
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Subordinate clauses are indicated by a dashed line coming from the line dividing the subject from the predicate in the independent clause and leading to the horizontal line of the subordinate clause. The subordinating conjunction appears next to the dashed line. |
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Relative clauses also have a dashed line, but the line connects the antecedent to the horizontal line of the relative clause. The relative particle appears next to the dashed line. |
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Sentence fragments are represented by a horizontal line with no vertical lines. They are most frequently used in superscriptions to psalms. They are visually similar to discourse particles and vocatives, but most often consist of a noun phrase (that does not refer to a person or people group) or a prepositional phrase. |
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In the body of the psalm, a horizontal line by itself (with no modifiers or vertical lines) can indicate either a discourse particle or a vocative (if the word is a noun referring to a person or people group). A discourse particle is a conjunction or particle that functions at the discourse level, not at the grammatical level. Vocatives can appear either before or after the clause addressed to them, depending on the word order of the Hebrew. |
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Apposition is indicated by an equal sign equating the two noun phrases. This can occur with a noun in any function in a sentence. |
| Hebrew text colors | |
|---|---|
| Default preferred text | The default preferred reading is represented by a black line. The text of the MT is represented in bold black text. |
| Dispreferred reading | The dispreferred reading is an alternative interpretation of the grammar, represented by a pink line. The text of the MT is represented in bold pink text, while emendations and revocalizations retain their corresponding colors (see below). |
| Emended text | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is represented by bold blue text, whether that reading is preferred or dispreferred. |
| Revocalized text | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is represented by bold purple text, whether that reading is preferred or dispreferred. |
| (Supplied elided element) | Any element that is elided in the Hebrew text is represented by bold gray text in parentheses. |
| ( ) | The position of a non-supplied elided element is represented by empty black parentheses. For example, this would be used in the place of the noun when an adjective functions substantivally or in the place of the antecedent when a relative clause has an implied antecedent. |
| Gloss text colors | |
|---|---|
| Gloss used in the CBC | The gloss used in the Close-but-Clear translation is represented by bold blue text. |
| Literal gloss >> derived meaning | A gloss that shows the more literal meaning as well as the derived figurative meaning is represented in blue text with arrows pointing towards the more figurative meaning. The gloss used in the CBC will be bolded. |
| Supplied elided element | The gloss for a supplied elided element is represented in bold gray text. |
About the Lexical Semantics Layer
One major branch of semantic study is lexical semantics, which refers to the study of word meanings. It examines semantic range (=possible meanings of a word), the relationship between words (e.g. synonymy, hyponymy), as well as the relationship between words and larger concepts (conceptual domains). One component of our approach involves not only the study of the Hebrew word meaning, but also of our own assumptions about word meaning in modern languages. Because the researcher necessarily starts with their own cultural assumptions (in our case, those of Western-trained scholars), this part of the analysis should be done afresh for every culture.
For a detailed description of our method, see the Lexical Semantics Creator Guidelines.
- See our growing collection of Venn Diagrams, not only for Psalm 95, but for all of the psalms.
- See SDBH on Psalm 95.
About the Phrase-Level Semantics Layer
The Phrase-level Semantics layer analyses the meaning of syntactic units which are larger than the level of the word and smaller than the level of the clause. Specifically, this layer analyses the meaning of prepositional phrases (e.g., לְאִישׁ), construct phrases (e.g., אִישׁ אֱלֹהִים), phrases formed by a coordinating waw conjunction (e.g., אִישׁ וְאִשָּׁה) and noun phrases which consist of a noun plus a determiner (e.g., הָאִישׁ) or a quantifier (e.g., כֹּל אִישׁ).
For a detailed description of our method, see the Phrase-level Semantics Creator Guidelines.
| Visualization | Description |
|---|---|
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The prepositional phrase is indicated by a solid green oval. |
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The construct chain is indicated by a solid yellow oval. |
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When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval. |
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The article is indicated by a solid blue oval. |
About the Verbal Semantics Layer
This sub-layer focuses on the relationship between verbs, time and modality. These are important categories for interpretation and translation, and how one analyses a verb can have a significant effect on how it is rendered. This sub-layer has been through several iterations, as it strives to accomplish two things: (1) Transparency for the native Hebrew structures, and (2) Transparency for the interpretation necessary to translate the verbal semantics into other languages.
For a detailed description of our method, see the Verbal Semantics Creator Guidelines.
| Conjugations | |
|---|---|
| qatal | yiqtol-jussive |
| wayyiqtol (following qatal)* | cohortative |
| yiqtol | participle |
| wayyiqtol (following yiqtol)* | wayyiqtol (following participle)* |
| weyiqtol | inf. construct |
| weqatal | inf. absolute |
| *Wayyiqtol is colored a darker version of the conjugation it follows. | |
| Relative tense arrows | ||||
|---|---|---|---|---|
| Relative tense arrows (placed within the appropriate 'Fut/Pres/Past' column) are color coded according to the conjugation of the verb. The arrows in the table below are colored according to the typical uses of the conjugations. | ||||
| After/posterior/future | Imminent future | Simultaneous/right now | Recent past | Before/anterior/past |
| ← ← |
↤ | ↓↓↓ | ↦ | → → |
| Aspect | ||||
|---|---|---|---|---|
| Continuous | Habitual or iterative | Stative | Perfective | |
| Encoded in words | ⟲ | ⟲⟲⟲ | ⎯ | • |
| Inferable from context | ⟲ | ⟲⟲⟲ | ⎯ | • |
| Reference point movement | |
|---|---|
| Movement | No movement |
| ⇐ | ⇍ |
| Modality | |
|---|---|
| indicative | purpose/result |
| jussive | necessity |
| imperative | possible |
| cohortative | probable |
| wish | ability |
| (past) conditional | interrogative, etc. |
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
Psalm 95 Verbal Semantics
For an overview of the Verbal Semantics of Psalm 95, click the expandable button below.
Psalm 95 Semantic Analysis & Diagrams
The following grammatical diagrams are zoomable, and the lexical and phrasal overlays can be toggled on/off. Notes on the semantic layers can be found beneath each verse's diagram.
V. 1
| Hebrew | Line | English |
|---|---|---|
| לְ֭כוּ נְרַנְּנָ֣ה לַיהוָ֑ה | 1a | Come, let us shout for joy to YHWH! |
| נָ֝רִ֗יעָה לְצ֣וּר יִשְׁעֵֽנוּ׃ | 1b | Let us cry out to the rock of our salvation! |
Preferred
SimpleGrammar
DiscourseUnit [v. 1]
Fragment
Clause
Predicate
verb: לְכוּ come
Fragment
Clause
Predicate
verb: נְרַנְּנָה let us shout for joy
Adverbial
PrepositionalPhrase
Preposition
preposition: לַ to
Object
noun: יהוָה YHWH
Fragment
Clause
Predicate
verb: נָרִיעָה let us cry out
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ to
Object
ConstructChain
noun: צוּר rock
ConstructChain <gloss="our salvation">
noun: יִשְׁע salvation
suffix-pronoun: ֵנוּ us
Adverbial <status="alternative">
PrepositionalPhrase
Preposition
preposition: לְ to
Object
Apposition
noun: צוּר rock
Nominal
ConstructChain <gloss="our salvation">
noun: יִשְׁע salvation
suffix-pronoun: ֵנוּ us
Notes
V. 2
| Hebrew | Line | English |
|---|---|---|
| נְקַדְּמָ֣ה פָנָ֣יו בְּתוֹדָ֑ה | 2a | Let us approach his presence with praise; |
| בִּ֝זְמִר֗וֹת נָרִ֥יעַֽ לֽוֹ׃ | 2b | in songs we will cry out to him |
Preferred
SimpleGrammar
DiscourseUnit [v. 2]
Fragment
Clause
Predicate
verb: נְקַדְּמָה let us approach
Object
ConstructChain <gloss="his presence">
noun: פָנָי face
suffix-pronoun: ו him
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ with
Object
noun: תוֹדָה praise
Fragment
Clause
Predicate
verb: נָרִיעַ we will cry out
Adverbial
PrepositionalPhrase
Preposition
preposition: בִּ in
Object
noun: זְמִרוֹת songs
Adverbial
PrepositionalPhrase
Preposition
preposition: ל to
Object
suffix-pronoun: וֹ him
Notes
V. 3
| Hebrew | Line | English |
|---|---|---|
| כִּ֤י אֵ֣ל גָּד֣וֹל יְהוָ֑ה | 3a | because YHWH is a great God |
| וּמֶ֥לֶךְ גָּ֝ד֗וֹל עַל־כָּל־אֱלֹהִֽים׃ | 3b | and great king over all gods, |
Preferred
SimpleGrammar
DiscourseUnit [v. 3]
Fragment
particle: כִּי because
Fragment
Clause
Subject
noun: יְהוָה YHWH
Predicate
Predicate
verb: is
Complement
noun: אֵל God
adjective: גָּדוֹל great
Conjunction
conjunction: וּ and
Predicate
verb: is
Complement
Nominal
noun: מֶלֶךְ king
RelativeClause <status="alternative">
RelativeParticle
particle: who
ClauseCluster
Clause
Predicate
verb: is
Complement
adjective: גָּדוֹל great
Adjectival
PrepositionalPhrase
Preposition
preposition: עַל over
Object
Nominal
quantifier: כָּל all
noun: אֱלֹהִים gods
adjective: גָּדוֹל great
Adjectival
PrepositionalPhrase
Preposition
preposition: עַל over
Object
Nominal
quantifier: כָּל all
noun: אֱלֹהִים gods
Notes
V. 4
| Hebrew | Line | English |
|---|---|---|
| אֲשֶׁ֣ר בְּ֭יָדוֹ מֶחְקְרֵי־אָ֑רֶץ | 4a | in whose hand are the unexplored depths of the earth |
| וְתוֹעֲפ֖וֹת הָרִ֣ים לֽוֹ׃ | 4b | and the peaks of the mountains are his; |
Preferred
SimpleGrammar
DiscourseUnit [v. 4]
Fragment
ClauseCluster
Clause
Subject
noun: יְהוָה YHWH <status="elided">
Predicate
verb: is <status="elided">
Complement
Nominal
noun: God <status="elided">
RelativeClause
RelativeParticle
particle: אֲשֶׁר in whose
Clause
Subject
ConstructChain
noun: מֶחְקְרֵי unexplored depths
noun: אָרֶץ earth
Predicate
verb: are
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
ConstructChain <gloss="his hand">
noun: יָד hand
suffix-pronoun: וֹ him <located="relative clause head">
Adverbial <status="alternative">
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
ConstructChain
noun: יָדָי hands <status="emendation">
suffix-pronoun: ו him
Conjunction
conjunction: וְ and
Nominal
noun: God <status="elided">
RelativeClause
RelativeParticle
particle: אֲשֶׁר to whom
Clause
Subject
ConstructChain
noun: תוֹעֲפוֹת peaks
noun: הָרִים mountains
Predicate
verb: are
Adverbial <gloss="his">
PrepositionalPhrase
Preposition
preposition: ל to
Object
suffix-pronoun: וֹ him <located="relative clause head">
Notes
Alternative
v. 4a – For the alternative emendation of plural "hands" in place of the MT's "hand," see the Syr. ܐ̈ܝܕܘܗܝ.
V. 5
| Hebrew | Line | English |
|---|---|---|
| אֲשֶׁר־ל֣וֹ הַ֭יָּם וְה֣וּא עָשָׂ֑הוּ | 5a | to whom belongs the sea—he made it |
| וְ֝יַבֶּ֗שֶׁת יָדָ֥יו יָצָֽרוּ׃ | 5b | and the dry land which his hands formed. |
Preferred
SimpleGrammar
DiscourseUnit [v. 5]
Fragment
ClauseCluster
Clause
Subject
noun: יְהוָה YHWH <status="elided">
Predicate
verb: is <status="elided">
Complement
Nominal
noun: God <status="elided">
RelativeClause
RelativeParticle
particle: אֲשֶׁר to whom
ClauseCluster
Clause
Subject
Nominal
article: הַ the
noun: יָּם sea
Conjunction
conjunction: וְ
Nominal
noun: יַבֶּשֶׁת dry land
RelativeClause
RelativeParticle
particle: which
Clause
Subject
ConstructChain
noun: יָדָי hands
suffix-pronoun: ו him
Predicate
verb: יָצָרוּ formed
Object <located="relative clause head">
Predicate
verb: belongs
Adverbial
PrepositionalPhrase
Preposition
preposition: ל to
Object
suffix-pronoun: וֹ him <located="relative clause head">
Conjunction
conjunction: וְ and
Clause
Subject
pronoun: הוּא he
Predicate
verb: עָשָׂ made
Object
suffix-pronoun: הוּ it
Conjunction
conjunction: וְ and <status="alternative">
Clause <status="alternative">
Subject
ConstructChain <gloss="his hands">
noun: יָדָי hands
suffix-pronoun: ו him
Predicate
verb: יָצָרוּ formed
Object
noun: יַבֶּשֶׁת dry land
Conjunction
conjunction: וְ and <status="alternative">
Clause <status="alternative">
Subject
noun: יַבֶּשֶׁת dry land
RelativeClause
RelativeParticle
particle: which
Clause
Subject
ConstructChain
noun: יָדָי hands
suffix-pronoun: ו him
Predicate
verb: יָצָרוּ formed
Object <located="relative clause head">
Predicate <status="elided">
verb: belongs
Adverbial
PrepositionalPhrase
Preposition
preposition: ל to
Object
suffix-pronoun: וֹ him
Notes
Alternative
v. 5 – For the asyndetic relative reading of וְ֝יַבֶּ֗שֶׁת יָדָ֥יו יָצָֽרוּ, which understands וְ֝יַבֶּ֗שֶׁת in parallel with הַ֭יָּם and וְה֣וּא עָשָׂ֑הוּ as a parenthetical, see the CEB, EÜ, GNT, NFC, NJPS, TOB, ZÜR. Such a reading would be supported by the likelihood of יָם and יַבֶּשֶׁת as a stock word pair (see Watson 1986, 128-144). Furthermore, Jerome’s Iuxta Hebraeos supports the parenthetical reading as it provides the conjunction "for" (enim fecit illud), indicating a semantically non-at-issue remark with a speech act of justification, rather than the assertion of the host sentence. The structure resembles Tsumura’s a-x // b-x’, in like manner to Psalm 18:42 (see Tsumura 2023, 53), though there the x’ (וְלֹ֣א עָנָֽם) is waw-conjoined, whereas here the parallel relationship is not as explicit, ידיו יצרו lacking syndesis.[1]
V. 6
| Hebrew | Line | English |
|---|---|---|
| בֹּ֭אוּ נִשְׁתַּחֲוֶ֣ה וְנִכְרָ֑עָה | 6a | Come, let us bow down and kneel! |
| נִ֝בְרְכָ֗ה לִֽפְנֵי־יְהוָ֥ה עֹשֵֽׂנוּ׃ | 6b | Let us kneel down before YHWH, our maker, |
Preferred
SimpleGrammar
DiscourseUnit [v. 6]
Fragment
Clause
Predicate
verb: בֹּאוּ come
Fragment
Clause
Predicate
Predicate
verb: נִשְׁתַּחֲוֶה let us bow down
Conjunction
conjunction: וְ and
Predicate
verb: נִכְרָעָה kneel
Fragment
Clause
Predicate
verb: נִבְרְכָה let us kneel down
Adverbial
PrepositionalPhrase
Preposition
preposition: לִפְנֵי before
Object
Apposition
Nominal
noun: יְהוָה YHWH
Nominal
Clause
Predicate
verb-participle: עֹשֵׂ maker
Object
suffix-pronoun: נוּ us
Notes
Note for v. 6
v. 6 – Note that the LXX reads "and let us weep before the Lord" (NETS; καὶ κλαύσωμεν ἐναντίον κυρίου) for the MT's נִ֝בְרְכָ֗ה, apparently mistakenly overlooking the resh and reading נִבְכֶּה. The Syr. seems to have read the correct letters, but has mistaken the root "kneel down" for "bless" (ܘܢܒܪܟܝܘܗܝ ܠܡܪܝܐ "and let us bless the Lord").
V. 7a-b
| Hebrew | Line | English |
|---|
Preferred
SimpleGrammar
DiscourseUnit [v. 7]
Fragment
particle: כִּי because
Fragment
ClauseCluster
Clause
Subject
pronoun: הוּא he
Predicate
verb: is
Complement
ConstructChain <gloss="our God">
noun: אֱלֹהֵי God
suffix-pronoun: נוּ us
Conjunction
conjunction: וַ and
Clause
Subject
pronoun: אֲנַחְנוּ we
Predicate
Predicate
Complement
ConstructChain <gloss="the people he shepherds">
noun: עַם people
ConstructChain
noun: מַרְעִית pasture
suffix-pronoun: וֹ him
Conjunction
conjunction: וְ and
Predicate
Complement
ConstructChain <gloss="the flock led by his hand">
noun: צֹאן flock
ConstructChain
noun: יָד hand
suffix-pronoun: וֹ him
Adverbial <status="alternative">
Nominal
article: הַ the
noun: יּוֹם day
SubordinateClause <status="alternative">
Conjunction
conjunction: אִם if
Clause
Predicate
verb: תִשְׁמָעוּ you listen to
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ
Object
ConstructChain
noun: קֹל voice
suffix-pronoun: וֹ him
Notes
vv. 7c-9
| Hebrew | Line | English |
|---|
alternative
SimpleGrammar
DiscourseUnit [v. 7c alternative]
Fragment <status="alternative">
Clause
Predicate
verb: תִשְׁמָעוּ you would obey
adverb: אִם if only
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ
Object
ConstructChain
noun: קֹל voice
suffix-pronoun: וֹ him
Adverbial
Nominal
article: הַ the
noun: יּוֹם day
Notes
Preferred
SimpleGrammar
DiscourseUnit [vv. 7c-9]
Fragment
Clause
Predicate
verb: תַּקְשׁוּ harden
adverb: אַל do not
Object
ConstructChain <gloss="your heart">
noun: לְבַבְ heart
suffix-pronoun: כֶם you
Adverbial
PrepositionalPhrase <gloss="as at Meribah">
Preposition
preposition: כִּ as
Object
noun: מְרִיבָה Meribah
Adverbial <status="alternative">
PrepositionalPhrase
Preposition
preposition: בִּ with <status="emendation">
Object
noun: מְרִיבָה strife
Adverbial
PrepositionalPhrase
Preposition
preposition: כְּ as (on)
Object
Nominal
ConstructChain
noun: יוֹם day
Nominal
noun: מַסָּה Massah
Adjectival
PrepositionalPhrase
Preposition
preposition: בַּ in
Object
Nominal
article: ה the <status="elided">
noun: מִּדְבָּר wilderness
RelativeClause
RelativeParticle
particle: אֲשֶׁר in which >> where
Clause
Subject
ConstructChain <gloss=your ancestors">
noun: אֲבוֹתֵי ancestors
suffix-pronoun: כֶם you
Predicate
verb: נִסּוּ put to the test
Object
suffix-pronoun: נִי me
RelativeClause <status="alternative">
RelativeParticle
particle: אֲשֶׁר in which >> where
Clause
Subject
ConstructChain <gloss="your ancestors">
noun: אֲבוֹתֵי ancestors
suffix-pronoun: כֶם you
Predicate
verb: נִסּוּ put to the test
Object
suffix-pronoun: נִי me
SubordinateClause
Conjunction
conjunction: אִם if
Clause
Predicate
verb: תִשְׁמָעוּ you want to obey
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ
Object
ConstructChain <gloss="his voice">
noun: קֹל voice
suffix-pronoun: וֹ him
Adverbial
Nominal <gloss="today">
article: הַ the
noun: יּוֹם day
Fragment
Clause
Predicate
verb: בְּחָנוּ they tested
Object
suffix-pronoun: נִי me
Fragment
Clause
Predicate
verb: רָאוּ they had seen
Object
ConstructChain <gloss="my work">
noun: פָעֳל work
suffix-pronoun: ִי me
Object <status="alternative">
ConstructChain
noun: פָעֳל works
suffix-pronoun: ָי me <status="revocalization">
adverb: גַּם even
Adverbial <status="alternative">
Nominal
quantifier: אַרְבָּעִים forty
noun: שָׁנָה years
Notes
Note for vv. 7c-9
vv. 7c-8 – Our preferred interpretation of the clause הַ֝יּ֗וֹם אִֽם־בְּקֹל֥וֹ תִשְׁמָֽעוּ involves הַ֝יּ֗וֹם as a sentence adverb (see the full treatment of sentence adverbs in Blau 1982), in similar manner to וְעַתָּה, as expressed explicitly by Ḥakham (1979, 200): "כלומר: עתה" "that is to say, now." The effect of this sentence adverb has been picked up in the rhetorical heart of the argument of the writer to the Hebrews: "Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. But exhort one another every day, as long as it is called 'today,' that none of you may be hardened by the deceitfulness of sin" (Heb 3:12–13, ESV).[2] There is also a poetic motivation for using הַיּוֹם instead of the more frequent sentence adverb וְעַתָּה, as it contrasts with "the day of Massah" (כְּי֥וֹם מַ֝סָּ֗ה) in v. 8 (see Poetic Structure).
Alternative
v. 8 – A number of Hebrew manuscripts read בִּמְרִיבָה for the MT's כִּמְרִיבָ֑ה (see VTH vol. 4, 391), perhaps understanding מְרִיבָה as its abstract sense (cf. Gen 13:8; Num 27:14), rather than the proper name it came to attain, so "with strife."
Alternative
v. 9b – For the alternative plural פָעֳלָי "my works" in place of the MT's singular פָעֳלִֽי "my work," see the LXX and Syr.[3]
Note for vv. 7c-9
vv. 9-10 – For the alternative placement of אַרְבָּ֘עִ֤ים שָׁנָ֨ה׀ "forty years," see the Syr. verse division, verse 9 containing ܚܙܘ ܥܒ̈ܕܝ ܐܪ̈ܒܥܝܢ ܫܢܝ̈ܢ "they saw my works forty years" (cf. de-Rossi, Variae Lectiones, vol. 4, 64; reflected in the punctuation provided by the editors of the Leiden edition—Walter et al. 1980, 112). See also the interpretation of Heb 3:9-10, which supplies διό in διὸ προσώχθισα τῇ γενεᾷ ⸀ταύτῃ to the LXX's προσώχθισα τῇ γενεᾷ ἐκείνῃ, indicating a clausal separation and thus τεσσεράκοντα ἔτη with the preceding verse: "they saw my works for forty years."[4]
Note for vv. 8-9
vv. 8-9 – Since the Hebrew relative particle אֲשֶׁר is underspecified for case function, it has been interpreted in different ways in this verse. For the alternative placement of the relative clause, see the ESV's "when your fathers put me to the test," as modifying כְּי֥וֹם "as the day" of v. 8 (see also the CEB, CJB, DHH, JPS, NASB, PDV; Ḥakham 1979, 200). Our preferred view follows the LXX's οὗ ἐπείρασαν οἱ πατέρες ὑμῶν and Hebr. ubi temptaverunt me patres vestri "where your fathers tested me," as modifying the preceding בַּמִּדְבָּֽר "in the wilderness" (see the CSB, NBS, NET, NIV, RVC, SG21, TOB).[5]
Note for vv. 7c-9
v. 8 – Following SDBH, we prefer to read מְרִיבָה and מַסָּה as the place names, Meribah and Massah, relating to the events related in Exodus 17, though this approach is not shared by the ancient versions.[6]
Note for vv. 7c-9
v. 9 – For the interpretation of אֲשֶׁר, see the discussion in the grammar notes.
Note for vv. 7c-9
v. 9b – The particle גַּם is functioning on the clause level, as a scalar particle, in this case an entire proposition. The understanding of גַּם as a conjunction, creating a compound sentence (so Fassberg 2019, §346), though slightly similar functionally in this instance (and despite the LXX's καὶ and Jerome's et "and"), is not accurate. Further, the concessive sense provided by a number of modern translations is an implicature of the semantics of clause linkage, rather than belonging to the semantics of גַּם, per se (see, e.g., NIV: "though they had seen what I did").
Note for vv. 7c-9
v. 8 – The prepositional phrases כִּמְרִיבָ֑ה כְּי֥וֹם מַ֝סָּ֗ה are exceedingly terse. Despite a number of manuscripts providing בְּ of location in במריבה and ביום (VTH: vol 4, 391), the comparative כְּ apparently took precedence over the locative—the idea of which was in no way absent—to communicate both the locative and temporal positions contained with the comparison,[7] as shown by the JPS: "as at Meribah, as on the day of Massah" (most other modern versions contain the same expansion).[8] In Modern Hebrew, this combination can be communicated by the combination of both כְּ and בְּ, which is precisely what we read in HaEdut: כמו במְרִיבָה, כמו ביום שהייתם במַסָה.
Vv. 10-11
| Hebrew | Line | English |
|---|---|---|
| אַרְבָּ֘עִ֤ים שָׁנָ֨ה ׀ אָ֘ק֤וּט בְּד֗וֹר | 10a | forty years I was disgusted with a generation |
| וָאֹמַ֗ר עַ֤ם תֹּעֵ֣י לֵבָ֣ב הֵ֑ם | 10b | and I would think: They are a people whose heart strays |
| וְ֝הֵ֗ם לֹא־יָדְע֥וּ דְרָכָֽי׃ | 10c | and they do not recognize my ways." |
| אֲשֶׁר־נִשְׁבַּ֥עְתִּי בְאַפִּ֑י | 11a | about whom I swore in my anger, |
| אִם־יְ֝בֹא֗וּן אֶל־מְנוּחָתִֽי׃ | 11b | They will not enter into my rest! |
Preferred
SimpleGrammar
DiscourseUnit [vv. 10-11]
Fragment
ClauseCluster
Clause
Predicate
verb: אָקוּט I was disgusted
Adverbial
Nominal <gloss="for forty years">
quantifier: אַרְבָּעִים forty
noun: שָׁנָה years
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ with
Object
noun: דוֹר a generation
Conjunction
conjunction: וָ and
Clause
Predicate
verb: אֹמַר I would think
Object
ComplementClause
ClauseCluster
Clause
Subject
pronoun: הֵם they
Predicate
verb: are
Complement
Nominal
noun: עַם people
Adjectival
ConstructChain <gloss="whose heart strays">
verb-participle: תֹּעֵי going astray
noun: לֵבָב heart
RelativeClause
RelativeParticle
particle: אֲשֶׁר about whom
Clause
Predicate
verb: נִשְׁבַּעְתִּי I swore
Adverbial
PrepositionalPhrase
Preposition
preposition: בְ in
Object
ConstructChain <gloss="my anger">
noun: אַפּ anger
suffix-pronoun: ִי me
Object
ComplementClause
Clause
Predicate
verb: יְבֹאוּן they will enter
adverb: אִם if
Adverbial
PrepositionalPhrase
Preposition
preposition: אֶל into
Object
ConstructChain <gloss="my rest">
noun: מְנוּחָת rest
suffix-pronoun: ִי me
Conjunction
conjunction:
Clause <status="alternative">
Subject
pronoun: הֵם they
Predicate
verb-participle: תֹּעֵי go astray
Object
noun: לֵבָב heart
adverb: עַד always <status="emendation">
Conjunction
conjunction: וְ and
Clause
Subject
pronoun: הֵם they
Predicate
verb: יָדְעוּ recognize
adverb: לֹא not
Object
ConstructChain <gloss="my ways">
noun: דְרָכ ways
suffix-pronoun: ָי me
Notes
Note for vv. 10-11
v. 10b – For the alternative emendation עַד for the MT's עַ֤ם, see the LXX's Ἀεὶ "always," while the form עד is read in Kennicott ms 76 (see VTH vol. 4, 391). Nevertheless, as pointed out by Barthélemy et al. (2005, 669-671), ms 76 holds very little value, while the LXX's Vorlage most plausibly contained לְעוֹלָם, perhaps a theological correction over the risk of characterizing the "people" (עַם) as those who go astray. For further support of maintaining the MT's עַם, see the contrast with עַם in v. 7.
Note for vv. 10-11
v. 11 – Introduced by the verb of "swearing" (נִשְׁבַּ֥עְתִּי), the final clause is an oath formula, with the unvoiced apodosis: "If they enter into my rest, ø" (Conklin 2011, 37-41). Thus, rendering the clause as negative is wholly appropriate (cf. also Jerome's Hebr. and the Syr., which render the introduction of the oath as ut non introirent and ܕܠܐ ܢܥܠܘܢ "so that...not"). In light of the instances of שׁבע with complementizer כִּי (see, e.g., Josh 2:12; 2 Sam 3:9; 1 Kgs 1:17; Jer 22:5; 49:13; Amos 4:2) or the quotative frame לֵאמֹר (see, e.g., 1 Kgs 1:13, 30), however, the interpretation of the final clause as direct speech is preferred.
Note for vv. 10-11
v. 10 – This is a unique instance of the verb קוט in the qal stem, though its semantic contribution is difficult to differentiate between that of the hithpolel found in Psalm 119:158; 139:21. (Indeed, in the latter case, it is found in parallel with piel שׂנא "to hate").[9]
Note for vv. 10-11
v. 11 – The three major interpretations of the אֲשֶׁר beginning this verse are as comparative "just as,"[10] result "so that" (see, e.g., CEB, CSB, ESV, NASB, NET, NIV, TOB);[11] or, more naturally, and our preferred reading, simply a relativizer (cf. TgPs's ד). Under this interpretation, the syntax of the relative clause requires the specification "about/concerning whom" (cf. the JPS) or "unto whom" (KJV), resuming "a people" from the previous verse, i.e., drawing attention to a particular feature of the people, the noun that is being modified.
Note for vv. 10-11
v. 11 – The use of the noun מְנוּחָה elsewhere in the Psalms (see Pss 23:2; 132:8, 14) indicates not the state of rest (e.g., "my rest," ESV), but rather "resting-place" (JPS; cf. CEB).[12]
Note for vv. 10-11
v. 10 – The lack of article on בְּד֗וֹר is consistent across larger Tiberian codices (Leningradensis, Aleppo, Sassoon; see also the attestation of this verse in the Cairo Genizah materials), but only half of the Babylonian witnesses lack the article. The other half are are unambiguously vocalized to contain a definite article (see JTS 631, Or 1477 and Oppenheim 4º 154, Bodleian Neubauer 2484). Though the article is less frequent in Biblical Hebrew poetry than prose (as has been generally observed for some time—see Lambert 1898), peculiarity usually arises in phrases with a proclitic preposition, such as בְּד֗וֹר, with the addition of the definite article, not the absence (see the discussion at Ps 78:52). The present verse has led Delitzsch to conclude that it "is anarthrous in order that the notion may be conceived of more qualitatively than relatively: with a (whole) generation" (1871, 88). Alternatively, Ḥakham (1979, 201) suggests it is indefinite because, due to their excessive rebellion, they became "unknown" to God (אינו מידע). Nevertheless, every ancient version contains either a demonstrative pronoun or relative modifier,[13] so it is not so clear that בְּד֗וֹר should be read with the lack of definiteness, since demonstratives functionally overlap with the definite article. If the Tiberian tradition is followed, however, as the vocalized manuscript tradition seems to (just about) favor, interpretations such as Delitzsch's and Ḥakham's seem the most plausible.
Note for vv. 10-11
v. 10 – The construct chain תֹּעֵ֣י לֵבָ֣ב has a semantic relation of characteristic-specification, i.e., going astray [with regard to] their heart = thoughts/affections,[14] as reflected in the NET, "These people desire to go astray" (cf. the CSB: "They are a people whose hearts go astray").[15]
Note for vv. 10-11
v. 11 – The construct chain מְנוּחָתִֽי could either be understood as verbal action-agent, i.e., the rest [enjoyed by] me, or entity-source, i.e., the rest [provided by] me. The former finds support in the parallel of Gen 2:2, as found in discussion of this verse in Hebrews 4. Nevertheless, the original discourse context probably referred to the promised land of Canaan, so entity-source is preferable. The paraphrase provided by the NET is particularly illuminating: "They will never enter into the resting place I had set aside for them." For suggestions of more specific locative readings of מְנוּחָתִֽי, see the lexical notes.
- ↑ Psalm 18:42 reads יְשַׁוְּע֥וּ וְאֵין־מוֹשִׁ֑יעַ עַל־יְ֝הוָ֗ה וְלֹ֣א עָנָֽם׃, which could be interpreted as They cry out—but there is no one rescuing—to YHWH, but he does not answer them. See further Atkinson ("Parentheticals in Biblical Hebrew Prophetic and Poetic Literature," Vetus Testamentum forthcoming).
- ↑ Βλέπετε, ἀδελφοί, μήποτε ἔσται ἔν τινι ὑμῶν καρδία πονηρὰ ἀπιστίας ἐν τῷ ἀποστῆναι ἀπὸ θεοῦ ζῶντος, ἀλλὰ παρακαλεῖτε ἑαυτοὺς καθʼ ἑκάστην ἡμέραν, ἄχρις οὗ τὸ σήμερον καλεῖται, ἵνα μὴ σκληρυνθῇ τις ἐξ ὑμῶν ἀπάτῃ τῆς ἁμαρτίας (NA28).
- ↑ These read εἴδοσαν τὰ ἔργα μου and ܘܒܩܘ ܚܙܘ ܥܒ̈ܕܝ, respectively (cf. also εἶδον τὰ ἔργα μου in Heb 3:9).
- ↑ Other evidence for this interpretation is found in Acts 7:36, speaking of Moses, through whom YHWH would have performed the works: "This man led them out, performing wonders and signs in Egypt and at the Red Sea and in the wilderness for forty years (ἔτη τεσσεράκοντα)" (ESV). Nevertheless, the writer to the Hebrews was also aware of the MT and LXX's understanding of the syntax, when he later questions "And with whom was he provoked for forty years?" (3:17, ESV).
- ↑ Not only is the locative reading explicit in these ancient versions, but it is supported by the possible interpretation of "forty years" as modifying בְּ֝חָנ֗וּנִי גַּם־רָא֥וּ פָעֳלִֽי׃ in the Syr.: ܘܒܩܘ ܚܙܘ ܥܒ̈ܕܝ ܐܪ̈ܒܥܝܢ ܫܢܝ̈ܢ "They tried me and saw my works for forty years" (Taylor 2020, 395), which is not compatible with "the day... when."
- ↑ The LXX translates the phrase according to their etymological sense: ὡς ἐν τῷ παραπικρασμῷ ... κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ "as at the embittering ... like the day of the trial" (NETS). Likewise, Jerome (Hebr.) renders sicut in contradictione sicut in die temptationis "like in the conflict, like the day of trial"; TgPs היך במצותא היך יומא דנסיתון אלהא "as at Strife, as in the day when you tested God" (Stec 2004, 179); Syr. ܐܝܟ ܡܡܪ̈ܡܪܢܐ ܘܐܝܟ ܝܘܡܐ ܕܢܣܝܘܢܐ "like the rebellious and like the day of testing" (Taylor 2020, 395).
- ↑ So JM §133h: "After כְּ the expected preposition is often omitted" (cf. Isa 28:21, among other examples cited there).
- ↑ See, also, the LXX "as at the embittering" (NETS, ὡς ἐν τῷ παραπικρασμῷ); Jerome's Hebr. sicut in contradictione sicut in die temptationis "as in the strife, as in the day of temptation" and TgPs, היך במצותא "as at Strife" (Stec 2004, 179). The other clause of TgPs and the entire verse of the Syr. employ a paraphrastic approach. Saadia's rendering is equally illuminating: כמא כאן פי ד׳את אלכ׳צומה וד׳את אלמחנה פי אלבר "as it was/happened in Meribah and in Massah in the desert" (Qafaḥ 1965, 216).
- ↑ The LXX has προσώχθισα, from προσοχθίζω "be wroth" (LSJ, 1522), while Aquila and Symmachus read δυσηρεστήθην, from δυσαρεστέω "be displeased, annoyed" (CGL vol 1, 399; cf. LSJ, 454). TgPs has מאסית "I loathed," while Syr. reads ܡܐܢܬ ܠܝ "I was weary of."
- ↑ Cf. the Syr. ܐܝܟ ܕ and Christian Palestinian Aramaic ܗܝܟ ܕ, both of which perhaps reflect the LXX's ὡς.
- ↑ So Holmstedt (2016, 233). This is also the most probable reading of the LXX's ὡς (see Smyth 1956, §2193; cf. Vul. ut).
- ↑ See also TgPs and the CPA versions of our present verse: אם יעלון לנייח בית מקדשי "they should not come into the rest of the house of my sanctuary" (Stec 2004, 179); ܐܢ ܝܥܘܠܘܢ ܠܒܝܬ ܢܝܚܝ "if they will enter the house of my rest."
- ↑ These read τῇ γενεᾷ ἐκείνῃ "that generation"; Syr. ܒܕܪܐ ܗܘ "that generation"; Heb 3:10 τῇ γενεᾷ ⸀ταύτῃ "this generation"; Hebr. generatio illa "that generation"; TgPs דרא דמדברא "the generation which was in the wilderness." Similarly, Saadia provides only the definite article: ארבעין סנה אסתצגרת באלג׳יל, rendered by Qafaḥ as ארבעים שנה הקטנתי את הדור (Qafaḥ 1965, 217).
- ↑ See, similarly Isa 29:24: וְיָדְע֥וּ תֹֽעֵי־ר֖וּחַ בִּינָ֑ה ("And those who go astray in spirit will come to understanding," ESV).
- ↑ Likewise, the following paraphrases are illustrative: עמא דטעותא בלבהון "a people in whose heart is error" (TgPs); ܥܡܐ ܗܘ ܕܛܥܐ ܠܒܗܘܢ "it is a people whose heart goes astray" (Syr.). Ḥakham, similarly, paraphrases, הם עם שׁלבבם תועה "they are a people whose heart goes astray" (1979, 201).