Search by property

This page provides a simple browsing interface for finding entities described by a property and a named value. Other available search interfaces include the page property search, and the ask query builder.

List of results

Psalm 88/Notes/Verbal.V. 5.250267 + ( * Verbs of perception in ''qatal'' often … * Verbs of perception in ''qatal'' often have present tense stative value. Modern translations all render נֶחְשַׁבְתִּי as a present state.* The attributive participle יוֹרְדֵי is not marked in terms of tense or aspect, and since the context is not decisive enough here, there are various options. Tate (1990:396) suggests an attractive reading of the participle as an imminent future ('those about to go to the Pit'). Nevertheless we take the consensual choice among Modern Translations to read that participle as a present gnomic one. This is further backed by the Greek and Latin present participle καταβαινόντων and descendentibus.* The verb הָיָה is either stative ('to be') or dynamic-inchoative ('to become'). A qatal present stative is rare (cf. JM §111i, Gen 42:31), therfore we choose the inchoative reading, supported by Goldingay:2007; Dahood:1974. Cf. also Gen 3:22.ingay:2007; Dahood:1974. Cf. also Gen 3:22. )
Psalm 89/Notes/Phrasal.v. 16.197750 + ( * Verse 16 is essentially one big construct chain: "The happiness of the people, those knowing the signal, who go about in the light of your presence, YHWH!" On the meaning and function of אַשְׁרֵי at the head of a construct chain, see notes on Ps 1:1. )
Psalm 89/Notes/Grammar.v. 36.658719 + ( * Verse 36b is, literally, "If I lie to David..." The apodosis is implied, as is normal in Hebrew oaths (cf. BHRG §45): "If I lie to David (then may I be cursed)" >> "I will not lie to David." )
Psalm 110/Notes/Grammar.V. 5.200169 + ( * Verse 5 may be either one clause ("YHWH … * Verse 5 may be either one clause ("YHWH, who is at your right hand, has crushed..."; cf. KJV, NEB, LUT, ELB) or two clauses ("YHWH is at your right hand. He has crushed..."; cf. NIV, NLT, ESV, REB, JPS85, GNT, CEV, HFA, NGÜ, ZÜR). The division of the MT accents (atnach) may suggest two separate clauses, while the lack of any line division in most LXX mss (see Rahlfs) may suggest one clause (so also Jerome according to Weber-Gryson 5th edition). The fact that יְמִֽינְךָ֑ is a contextual form and not a pausal form (יְמִינָךְ) may support reading these lines as a single clause.ort reading these lines as a single clause. )
Psalm 121/Notes/Lexical.v. 5.270960 + ( * Verse 5b describes YHWH as '''shade''' (צֵל) for his people, protecting them from the sun's scorching heat (see v. 6a; cf. references to the "shade" of trees in Judg 9:15; Ps 80:11; Jonah 4:5–6; etc.). )
Psalm 23/Notes/Verbal.Vv. 2-3.907492 + ( * Vv. 2-3: Through the use of yiqtol verbs, the psalmist illustrates the typical experience of having YHWH as his shepherd (habitual present use). )
Psalm 92/Notes/Verbal.V. 10.869451 + ( * We have preferred to read the ''yiqtol'' verbs in this verse as future, which is supported by all of the ancient versions (with a particularly eschatological slant in the case of Targum Psalms).'"`UNIQ--ref-00000000-QINU`"' )
Psalm 92/Notes/Verbal.V. 16.781129 + ( * We prefer to read the infinitive לְהַגִ … * We prefer to read the infinitive לְהַגִּיד as an impersonal: '''in order that people declare'''.'"`UNIQ--ref-00000000-QINU`"' * '''וְֽלֹא־עַוְלָ֥תָה בּֽוֹ''' ("and there is no injustice in him"): Although the aspect has been indicated as stative, the clause is technically non-predicational as an existential (see TgPs לית and the Syr. ܠܝܬ). For another existential with לֹֹא (in place of the expected אֵין), see Job 29:12 (וְֽלֹא־עֹזֵ֥ר לֽוֹ). אֵין), see Job 29:12 (וְֽלֹא־עֹזֵ֥ר לֽוֹ). )
Psalm 110/Notes/Grammar.V. 7.204728 + ( * What does בדרך modify? ** Option 1: The … * What does בדרך modify?** Option 1: The prepositional phrase בדרך modifies ישתה ("he will drink on the way"'"`UNIQ--ref-00000000-QINU`"'). The accents group בדרך prosodically with ישתה and not with נחל, suggesting that בדרך does not modify נחל but ישתה: "on the way he will drink from the stream" (ELB) >> "on his campaign the king will drink from the stream" (NGÜ).'"`UNIQ--ref-00000001-QINU`"' Cf. Ps. 102:24 (עִנָּה בַדֶּרֶךְ כֹּחוֹ); Ezra 8:22 (לְעָזְרֵנוּ מֵאוֹיֵב בַּדָּרֶךְ). This view is likely if דרך refers to a military campaign (cf. 1 Sam. 15:18, 20).** Option 2 (preferred): The prepositional phrase בדרך modifies נחל ("a stream by the road"'"`UNIQ--ref-00000002-QINU`"'). The simplest explanation of the word order is that בדרך modifies נחל. Otherwise one must explain why two constituents (instead of just one constituent) are fronted.ts (instead of just one constituent) are fronted. )
Psalm 89/Notes/Lexical.v. 16.541812 + ( * Whereas the qal verb הלך simply means "walk" or "go," in the (pluractional) piel stem it means "go about" or "walk around" (Penney 2023, 84-87). The action of "walking" is "repeated or extended in different locations" (Penney 2023, 84). )
Psalm 92/Notes/Phrasal.V. 3.777088 + ( * While the combination '''in the morning … * 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).'"`UNIQ--ref-00000000-QINU`"' The prepositional phrase indicates a point in time, rather than a frequentative reading, as ''every night''.'"`UNIQ--ref-00000001-QINU`"'every night''.'"`UNIQ--ref-00000001-QINU`"' )
Psalm 110/Notes/Lexical.V. 7.421381 + ( * YHWH drinks '''from a wadi'''. A wadi i … * YHWH drinks '''from a wadi'''. A wadi is "a relatively steep and narrow valley following the course of a stream, which is often dry, except for the rainy season" (SDBH). In the larger poetic structure of the psalm, the mention of a wadi in v. 7 parallels the mention of "dew" in v. 4. See the visual in the notes for %5Bhttps://psalms.scriptura.org/w/Psalm_110_Verse-by-Verse#Notes_4 v. 4%5D.* '''He will lift his head.''' Lifting one's head is a gesture of victorious triumph and renewed confidence.'"`UNIQ--ref-00000000-QINU`"' The lifted head in v. 7 contrasts starkly with the smashed heads in vv. 5-6. starkly with the smashed heads in vv. 5-6. )
Psalm 3/Notes/Phrasal.v. 9.586268 + ( * YHWH's "blessing" is said to be '''on'' … * YHWH's "blessing" is said to be '''on''' (עַל) his people, because the blessing comes to them from above (cf. Ps 133). E.g., "I will pour out... my blessing (בִרְכָתִי) on (עַל) your descendants" (Isa 44:3, NIV). * Alternatively, some have argued that the clause "Your blessing %5Bis%5D upon your people" means that the people have an obligation to bless YHWH (so e.g., Rashi: ועל עמו מוטל לברך ולהודות לו). According to this alternative interpretation, the phrase '''your blessing''' (בִרְכָתֶךָ) is not "the blessing that comes from you" but "the blessing that you deserve/receive."ut "the blessing that you deserve/receive." )
Psalm 89/Notes/Lexical.v. 15.180206 + ( * YHWH's "loyalty" and "reliability" are personified as servants in his royal court (cf. Pss 23:6; 40:12; 42:9; 43:3; 57:4; 59:11; 61:8; see also Ps 21:4; cf. Eaton 1975, 153). )
Psalm 89/Notes/Lexical.v. 4.712945 + ( * YHWH's "loyalty" and "reliability" mean … * YHWH's "loyalty" and "reliability" mean that he will keep his ''covenant'' with David and his descendants (cf. vv. 4, 29, 35, 40). The word "covenant" (בְּרִית) refers to "an enduring agreement which defines a relationship between two parties involving a solemn, binding obligation(s) specified on the part of at least one of the parties toward the other, made by oath under threat of divine curse, and ratified by a visual ritual" (Gentry and Wellum 2012, 132, adapted from Lane 2000, 314). The narrative account of the origin of this agreement is given in 2 Sam 7. Psalm 89 makes clear the covenantal nature of this agreement as well as the obligations that bind each party: David's descendants swear an oath to keep YHWH's instruction (vv. 31-33), and YHWH swears an oath to forever establish David's "kingdom" (lit. "throne") and "dynasty" (lit.: "offspring") (vv. 5, 36-38), i.e., to ensure the permanence of David's kingdom and dynasty. permanence of David's kingdom and dynasty. )
Psalm 23/Notes/Verbal.V. 6.459336 + ( * אַ֤ךְ ׀ ט֤וֹב וָחֶ֣סֶד '''יִ֭רְדְּפוּנִ … * אַ֤ךְ ׀ ט֤וֹב וָחֶ֣סֶד '''יִ֭רְדְּפוּנִי''' כָּל־יְמֵ֣י חַיָּ֑י ("Surely goodness and loyalty '''will pursue me''' all the days of my life,"): This utterance is grounded in the present and refers to a future point ("will pursue me", so Jerome's Hebrew Psalter - "subsequetur me" and the LXX - "καταδιώξεταί με"). Moreover, the use of '''כָּל־יְמֵ֣י חַיָּ֑י''' ("all the days of my life") indicates a continuous aspect. For comments on how we are reading the particle אַךְ, see Grammar notes.* v. 6c: *וְשִבְתִּי* ("and I will dwell"): for revocalization see exegetical issue %5B%5BThe Text of Ps. 23:6b%5D%5D (MT: וְשַׁבְתִּ֥י - waw consecutive + Qal perfect 1cs from שוּב - "and I will return").waw consecutive + Qal perfect 1cs from שוּב - "and I will return"). )
Psalm 89/Notes/Lexical.v. 17.903245 + ( * יָרוּמוּ: "literally: to be, become high; hence: %3D process by which humans or deities acquire an elevated status" (SDBH). Cf. LXX: ὑψωθήσονται. )
Psalm 112/Notes/Verbal.V. 8.441167 + ( * עַ֖ד אֲשֶׁר־'''יִרְאֶ֣ה''' בְצָרָֽיו׃ ("until '''he looks''' (in triumph) on his adversaries"): The conjunctive עַ֖ד אֲשֶׁר implies that the following clause is yet to happen.'"`UNIQ--ref-00000000-QINU`"' )
Psalm 44/Notes/Grammar.V. 11.567316 + ( *'''Textual note on מִנִּי־צָר:''' LXX in … *'''Textual note on מִנִּי־צָר:''' LXX includes a possessive pronoun that is not present in MT (παρὰ τοὺς ἐχθροὺς ''ἡμῶν''). This reading is reflected in a few modern translations (NLT, GNB, NCV). The inclusion of the pronoun could be explained as having been supplied by the LXX translators to smooth out the rendering, and thus the MT reading is preferred.ring, and thus the MT reading is preferred. )
Psalm 44/Notes/Verbal.Vv. 16-17.289545 + ( *'''כִּסָּֽתְנִי''' ("my shamefacedness has covered me"): In the current context, the verb denotes the resulting state of an anterior action (perfect of result). As such, no reference point movement is expected. )
Psalm 44/Notes/Verbal.V. 17.196700 + ( *'''מְחָרֵף''' ("taunter"): On the hendia … *'''מְחָרֵף''' ("taunter"): On the hendiadys מְחָרֵף וּמְגַדֵּף, see Lexical Semantics notes.* '''מְגַדֵּף''' ("reviling"): On the hendiadys מְחָרֵף וּמְגַדֵּף, see Lexical Semantics notes.* '''אוֹיֵב''' ("enemy"): On the hendiadys אוֹיֵב וּמִתְנַקֵּם, see Lexical Semantics notes.* '''מִתְנַקֵּֽם''' ("vengeful"): On the hendiadys אוֹיֵב וּמִתְנַקֵּם, see Lexical Semantics notes. וּמִתְנַקֵּם, see Lexical Semantics notes. )
Psalm 23/Notes/Phrasal.V. 4.107279 + ( *The '''waw''' in שִׁבְטְךָ֥ '''וּ֝'''מִש … *The '''waw''' in שִׁבְטְךָ֥ '''וּ֝'''מִשְׁעַנְתֶּ֗ךָ ('''your rod and staff''') is a waw of addition. A shepherd's crook could serve two functions: it could be used as a weapon to ward off beasts and as a walking stick on which the shepherd would lean as he walked.'"`UNIQ--ref-00000004-QINU`"' Therefore, some scholars have interpreted the words שִׁבְטְךָ וּמִשְׁעַנְתֶּךָ ("rod and staff") as two names for a single tool.'"`UNIQ--ref-00000005-QINU`"' However, we have followed the majority of scholars in regarding the rod and staff as two different tools.'"`UNIQ--ref-00000006-QINU`"' Although a shepherd's crook could function as both a rod and a staff, the text gives no reason to assume they are one and the same object in this case. Both terms are used elsewhere in Scripture, outside of a pastoral context (e.g., Ps 2:9 - שֵׁבֶט as scepter), in ways that do not obviously refer to a shepherd's crook. Furthermore, the repetition of the second-person possessive pronoun ("your rod" and "your staff") and the presence of the third person plural pronoun ("they comfort") indicate two distinct tools.they comfort") indicate two distinct tools. )
Psalm 23/Notes/Lexical.V. 6.74322 + ( *The verb "to pursue" ('''רדף''') is ofte … *The verb "to pursue" ('''רדף''') is often used with "hostile purpose,"'"`UNIQ--ref-00000000-QINU`"' with a sense of causing harm (e.g., Pss 7:2; 18:38; 69:27; 71:11; etc.) so the use of this verb with "goodness and loyalty" as the subject is surprising.'"`UNIQ--ref-00000001-QINU`"' Of all of the things that could pursue David such as disaster (Prov 13:21); the angel of the Lord (Ps 35:6); sword, famine, and pestilence (Jer 29:18); and adversaries (Ps 71:10-11), it is YHWH's goodness and loyalty that pursues David. Following is the Venn diagram of the verb '''To pursue''' (רדף):%5B%5BFile:updated Psalm 023 - Venn diagram - _to pursue_ רדף (v. 6).jpg%7Cclass%3Dimg-fluid%7C825px%5D%5D* '''אֹרֶךְ יָמִים''' ("length of days" >> "length of life, long life"'"`UNIQ--ref-00000002-QINU`"' >> "for as long as I live"). The expression אֹרֶךְ יָמִים "does not mean 'forever'; the viewpoint of the poem is in and of the here and now and is in no way eschatological."'"`UNIQ--ref-00000003-QINU`"' Moreover, the expression אֹרֶךְ יָמִים is parallel with the former expression כָּל־יְמֵ֣י חַיָּי ("all the days of my life"). The idea is that the psalmist will dwell in YHWH's house for "the rest of his life," that is, he will continue to receive all the privileges and blessings of being YHWH's guest, in YHWH's presence, for as long as I live (NVSR: "Pour la durée de mes jours"; GNT: "as long as I live" %5BSo, Kraus 1988, 304%5D; NRSV: "my whole life long").'"`UNIQ--ref-00000004-QINU`"'SV: "my whole life long").'"`UNIQ--ref-00000004-QINU`"' )
Psalm 23/Notes/Phrasal.V. 5.596434 + ( *The לְ in לְפָנַ֨י (in front of me >& … *The לְ in לְפָנַ֨י (in front of me >> before me) is a lamed of frontal location. In other words, "the most typical use of לִפְנֵי is the location of observable proximity, i.e., x is 'in the observable presence' of y."'"`UNIQ--ref-00000000-QINU`"'*The article in '''בַ(הַ)שֶּׁמֶן''' (with the %5Banointing%5D oil >> with oil) is an article of ''identifiability'' - ''implication''. The definite article could have been read in a generic sense (the generic use of the article is frequently used with "names of materials known everywhere," like "oil"'"`UNIQ--ref-00000001-QINU`"'). However, in the context of Ps 23, the oil is meant to be understood as a specific kind of oil; i.e., a fine, spiced oil that was applied to the head of a guest as an expression of courtesy and hospitality toward a guest.'"`UNIQ--ref-00000002-QINU`"' In other words, “the psalmist represents himself as an honored guest of the Lord, who prepares a table for him, hospitably anoints him %5Bwith the anointing oil >> with oil%5D."'"`UNIQ--ref-00000003-QINU`"'nting oil >> with oil%5D."'"`UNIQ--ref-00000003-QINU`"' )
Psalm 117/Notes/Grammar.V. 1-2b.120599 + (1b '''הָאֻמִּים''': The form כָּל־הָאֻמִּֽ … 1b '''הָאֻמִּים''':The form כָּל־הָאֻמִּֽים ('''all peoples''') is only attested here in the Hebrew Bible, leading some to emend it to the more common form כָּל־לְאֻמִּֽים, with more or less the same meaning of all peoples. For example, Kraus argues that "since אמים occurs only here in the OT (otherwise אֻמּוֹת), an emendation of the word should probably be made. Most often לְאֻמִּים is given as parallel to גוים, this emendation is to be preferred" (Kraus 1993, 390). Indeed, the word אֻמָּה only appears in two other places, and in both case it has the feminine plural form of אֻמּוֹת (Gen 25:16 לְאֻמֹּתָֽם, Num 25:15 אֻמּ֥וֹת).However, it is simpler and certainly plausible to read this form simply as an alternative plural form of the same lexeme using the masculine plural ending ים- (cf. HALOT).A number of points increase the plausibility of this position.1. There are a number of well-attested cases in Biblical Hebrew where the same lexeme can occur with both masculine or feminine plural noun-endings. Consider, for example, חלון ("window") which out of 17 occurrences in the plural appears 8 times with a masculine form and 9 times with a feminine form (1 Kings 6:4; Jer. 9:21; 22:14; Ezek. 40:16, 22, 25, 29, 33, 36; 41:16, 26; Joel 2:9; Song 2:9) (cf. JM89a). See also Hardy ("The Various Uses of the Plural Form," forthcoming), who cites this very case—along with the תַּנִּים/תַּנּוֹת ("jackal") interchange—to illustrate that "Some lexemes exhibit variant plural forms."2. The masculine form may be due to Aramaic influence, following the masculine plural ending (אֻמַּיָּא) of the fem. noun אֻמָּה (e.g. Dan 3:4, 7, 31; 5:19; 6:26; 7:14; Ez 4:10) (Allen 2002, 157). It is noteworthy that there is already another common Aramaism in the psalm (שׁבח in v. 1a - Allen 2002, 157).3. Kennicott mentions one manuscript which reads אמות, which would suggest the correct lexeme is in view (VTH vol. 4: 412).4. V. 1 constitutes a clear parallel with the phrase כל האמים in v. 1b clearly matching the phrase כל גוים in v. 1a. It is possible that an alternative masculine ending ים- was used instead of the most standard ות- for poetic reasons (e.g. rhyme or gender parallelism matching גוים).An interesting side note is that the MT does have four occurrences of the form בַּל־אֻמִּים (Pss 44:15; 57:10; 104:4; 149:7). However, each of these occurs in clear parallelism with either בָּעַמִּים or בַּגּוֹיִם, and should be read instead as בַּלְאֻמִּים (for more on this unusual form, see %5B%5BPsalm 44 Verse-by-Verse #15%5D%5D). %5B%5BPsalm 44 Verse-by-Verse #15%5D%5D).)

foaf:name + (A name for some thing or agent.)

foaf:knows + (A person known by this person (indicating some level of reciprocated interaction between the parties).)
Psalm 92/CBC + (A psalm. A song for the Sabbath day.)
Psalm 78/Notes/Verbal.v. 29.433596 + (According to Fassberg (2019, §231), the va … According to Fassberg (2019, §231), the variation of verb forms here represents an ""aspectual merismus."" The difficulty arises not only on account of the past and completed event signified by the yiqtol VP, but, indeed, the anterior reference time to the preceding event (cf. NIV: ""They ate till they were gorged— he had given them what they craved""; TOB: ""Ils mangèrent et se gavèrent: il avait accédé à leur désir""; cf. EÜ, NBS). This is one of the few occasions where TgPs and the Syr. will diverge morphologically from the MT's yiqtol (איתי להון; ܝܗܒ ܠܗܘܢ ""he brought to them""). Our preferred reading understands יָבִא as a preterite yiqtol, licensed by the other unambiguous instances in the psalm (see vv. 26, 45, 47, 49-50), probably as a circumstantial clause, reflecting the syntactic origins of long yiqtol as a preterite (see Isaksson 2024, 296-299). Nevertheless, a habitual reading of יָבִא is also possible: ""whenever he would %5Brepeatedly%5D bring them what they craved.""peatedly%5D bring them what they craved."")
Psalm 19/Texts + (Also, prevent your servant from committing presumptuous sins!)
Psalm 92/Notes/.V. 14.594690 + (Alternative interpretations of the grammar … 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).he CEB, KJV, and the German translations).)
Psalm 92/Notes/Grammar.V. 14.936876 + (Alternative interpretations of the grammar … 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).he CEB, KJV, and the German translations).)
Psalm 78/Notes/Grammar.V. 10.856105 + (Although probably fronted for poetic symme … Although probably fronted for poetic symmetry, the appearance of וּ֝בְתוֹרָת֗וֹ before its clause head (לָלֶֽכֶת) is one of the reasons Fassberg provides for considering Ps 78 Archaic/Early Biblical Hebrew, along with Pss 18 and 29 (2019, §8: צורת נסמך לפני מלת יחס "dependent form %5Bplaced%5D before its conjunction"). See also the focus-fronted הֲגַם־לֶ֭חֶם in הֲגַם־לֶ֭חֶם י֣וּכַל תֵּ֑ת (v. 20).חֶם in הֲגַם־לֶ֭חֶם י֣וּכַל תֵּ֑ת (v. 20).)
Psalm 78/Notes/Verbal.v. 38.328430 + (Although the time reference leading up to … Although the time reference leading up to this clause is past, this and the following three clauses (וְה֤וּא רַח֨וּם׀ יְכַפֵּ֥ר עָוֺן֮ וְֽלֹא־יַ֫שְׁחִ֥ית) seem best understood as general truths (notice the yiqtols and lack of suffix on עָוֺן֮ ""iniquity,"" despite a number of modern translations supplying ""their""; cf. the NET: ""Yet he is compassionate. He forgives sin and does not destroy""). Another possible reading, yet dispreferred, follows the NIV: ""Yet he was merciful; he forgave their iniquities and did not destroy them."" Our preference for the present reality is supported by the shift to waw + qatal in the following clause (וְ֭הִרְבָּה), which does move back to the past reference time. Delitzsch comments similarly, ""With וְהוּא in ver. 38 begins an adversative clause, which is of universal import as far as יַשְׁחִית, and then becomes historical"" (1871, 370).and then becomes historical"" (1871, 370).)
Psalm 92/Notes/Grammar.V. 11b.813935 + (Another alternative is the emendation of t … Another alternative is the emendation of the 2ms with 1cs suffix, found in both Targum Psalms' רביתא יתי and the Syr. ܘܨܒܥܬܢܝ ('you have anointed me'), followed by the German and Spanish translations. While attractive, there is no Hebrew manuscript evidence for such a reading, so it is probably contextually derived.Again, for a fuller discussion of this line, see the %5B%5Bhttps://psalms.scriptura.org/w/The_Grammar_and_Meaning_of_Ps_92:11b%7Cexegetical issue%5D%5D.ing_of_Ps_92:11b%7Cexegetical issue%5D%5D.)
Psalm 78/Notes/Grammar.V. 3a.555136 + (Another possibility is to read אֲשֶׁ֣ר as … Another possibility is to read אֲשֶׁ֣ר as a headless relative particle (as the preferred interpretation below), though with וַנֵּדָעֵ֑ם as the main clause. Such is found in the Syr. ܐܝܠܝܢ ܕܫܡܥܢ ܝܕܥܢ ܐܢܝܢ ("we know those things that we have heard," Taylor 2020, 313), and would result in a hanging topic left-dislocation of the relativized content, in light of the waw on וַנֵּדָעֵ֑ם consistently attested in Hebrew manuscripts. This is not impossible, but the relative content containing all of v. 3 has been preferred (see below).ll of v. 3 has been preferred (see below).)
Psalm 78/Notes/Verbal.v. 9.357559 + (As discussed in the grammar and phrase-level notes, the construct chain רוֹמֵי־קָשֶׁת adjectivally describes this group of Ephraimites and their characteristic actions.)
Psalm 19/Texts + (Clear me from the guilt of hidden sins!)
Psalm 19/Texts + (Day after day pours out speech,)
Psalm 2/Notes/Grammar.v. 7.127241 + (Depending on how one divides the lines in … Depending on how one divides the lines in v. 7ab, "'''YHWH'''" may be either the final noun of a construct chain ("...decree of YHWH. He said..." so Targum: קימא דייי; see also the layout in the Aleppo Codex) or the subject of the following clause ("...decree. YHWH said..." so MT accents %5Bole we-yored%5D; Aquila%5B?%5D: κύριος; Peshitta), or, if "YHWH" is read twice, both the final noun of a construct chain and the subject of the next clause ("...decree of YHWH. YHWH said..." so LXX; Jerome %5Biuxta Hebr.%5D). Most of the modern translations consulted group "YHWH" with v. 7a.<ul><li>"I will proclaim the LORD’s decree: He said to me" (NIV, cf. NRSV, NLT, CSB, CEV, GNT, REB, NET, LUT, HFA, NGÜ, ELB, EÜ, GNB, ZÜR)</li><li>"I will tell of the decree: The LORD said to me" (ESV, cf. NJPS)</li></ul>A decision is difficult. In the absence of any compelling evidence one way or another, we have defaulted to following the reading tradition of the Masoretes.nother, we have defaulted to following the reading tradition of the Masoretes.)
Psalm 19/Texts + (Do not let them rule over me!)
Psalm 19/Texts + (Fearing YHWH is pure,)
Psalm 78/Notes/Verbal.v. 39.364644 + (Following the qotel הוֹלֵךְ, the yiqtol יָ … Following the qotel הוֹלֵךְ, the yiqtol יָשׁוּב may perhaps be read as gnomic, in an utterance such as this verse (cf. Ps 90:3 תָּשֵׁ֣ב אֱ֭נוֹשׁ עַד־דַּכָּ֑א; Bergström 2022, 153), as reflected in the LXX (and Greek Revisers) rendering of both as participles (πνεῦμα πορευόμενον καὶ οὐκ ἐπιστρέφον ""a breath that passes and does not come again""). The same semantic result, however, is attainable within a more common function of the yiqtol: ""a breeze that goes and will not return."""a breeze that goes and will not return."")
Psalm 78/Notes/Grammar.V. 1.142421 + (For alternative plural "ears" see Kennicot … For alternative plural "ears" see Kennicott 73, 74, 76, 133, 172, 192, 266 (VTH vol. 4, 373), אזניכם, as well as TgPss (אודניכון) and the Syr. (ܐ̈ܕܢܝܟܘܢ). 11Q6, however, lacks any sign of the plural yod, with אוזנכמה. Although the semantic result is plural "ears" in any case— indicated by plural addressees—it is not unheard of to refer to a group's hearing with a singular collective (see also Isa 55:3; Jer 9:19; 25:4; 35:15).see also Isa 55:3; Jer 9:19; 25:4; 35:15).)
Psalm 78/Notes/Verbal.v. 26.281939 + (For discussion of the so-called preterite … For discussion of the so-called preterite yiqtol here (so Ḥakham 1979, 48), see the note under v. 45. As analogous to the discourse-effect of the historical present in English, the lexical prominence brought about by the form may prime the following instance of both verbs נסע and נהג in v. 52.stance of both verbs נסע and נהג in v. 52.)
Psalm 78/Notes/Grammar.Vv. 3-4.239598 + (For our preferred headless relative clause … For our preferred headless relative clause of v. 3 as subordinate to the main clause in v. 4a, see the NET: "What we have heard and learned—that which our ancestors have told us—we will not hide from their descendants" (cf. DHH, SG21, TOB and the German versions; cf. Delitzsch 1871, 356), as well as the LXX.'"`UNIQ--ref-00000000-QINU`"' This syntax has also been preferred in light of the person shift from first singular to the body of the חִ֝יד֗וֹת in vv. 3ff, recounted in the first plural.The alternative revocalized niphal represents the LXX's passive, "It was not hidden from their children"; cf. the REB).'"`UNIQ--ref-00000001-QINU`"'The alternative placement of לְד֥וֹר אַחֲר֗וֹן follows translations understanding the phrase to belong to the following participial clause (as most English versions, and the Syr., with its finite verb: "so that we might not hide them from their children, but relate to another generation..."; Taylor 2020, 313).'"`UNIQ--ref-00000002-QINU`"' The preferred reading, however, is evident in the Douay-Rheims translation of the Vulgate: "They have not been hidden from their children, in another generation,"'"`UNIQ--ref-00000003-QINU`"' and the poetic line division of the LXX, as explicit in Sinaiticus and followed by Rahlfs. For other instances of participles functioning as predicative complements, as מְסַפְּרִים here, see also Judg 19:22; 1 Sam 17:19.ים here, see also Judg 19:22; 1 Sam 17:19.)
Psalm 78/Notes/Grammar.v. 69.814644 + (For the alternative emendation בְּאֶרֶץ fo … For the alternative emendation בְּאֶרֶץ for the MT's כְּ֝אֶ֗רֶץ, see the LXX and Syr.,'"`UNIQ--ref-00000000-QINU`"' though Jerome's Hebr., Symmachus and TgPs follow the MT.'"`UNIQ--ref-00000001-QINU`"' Kennicott lists six manuscripts which read בארץ (VTH, vol 4, 376), though de-Rossi adds a significant number (Variae Lectiones, vol 4, 54). BL Or 1477 also unambiguously reads vaˀārāts, both with ב and the definite article. The comparative כְּ seems preferable in light of the A-line (cf. also v. 72, in which two instances of בְּ has been deemed preferable).tances of בְּ has been deemed preferable).)
Psalm 78/Notes/Grammar.Vv. 47-48.833138 + (For the alternative emendation דֶּבֶר "pes … For the alternative emendation דֶּבֶר "pestilence" in place of the MT's בָּרָד, see Symmachus' τοῦ ἐκδόντος λοιμῷ τὰ κτὴνη αὐτῶν "giving their cattle to pestilence," along with a couple of Ηebrew manuscripts (see VTH, vol 4, 305; de-Rossi, ''Variae Lectiones'', vol 4, 54.). This is, however, probably a harmonization with וְ֝חַיָּתָ֗ם לַדֶּ֥בֶר הִסְגִּֽיר in v. 50.ְ֝חַיָּתָ֗ם לַדֶּ֥בֶר הִסְגִּֽיר in v. 50.)
Psalm 78/Notes/Grammar.Vv. 13-14.484033 + (For the alternative revocalization נֹד for … For the alternative revocalization נֹד for the MT's נֵד, see the LXX's ἀσκὸν "wineskin," most plausibly from נאֹד/נֹד (see the same phenomenon in Ps 33:7).'"`UNIQ--ref-00000003-QINU`"' Hebrew evidence for the reading נֹד is also found in the Babylonian manuscripts JTS 611 and 631.he Babylonian manuscripts JTS 611 and 631.)
Psalm 78/Notes/Grammar.V. 12.885665 + (For the apposition between the two locativ … For the apposition between the two locative phrases (despite the elision of the preposition בְּ in the second constituent), see the ancient versions duplication of the preposition.'"`UNIQ--ref-00000000-QINU`"' On the appositional analysis of the second constituent specifying a detail concerning the first, see DHH's formulation: en la región de Soan, que está en Egipto "in the region of Zoan, which is in Egypt."in the region of Zoan, which is in Egypt.")
Psalm 19/Texts + (For the director. A psalm. By David.)