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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 68/Notes/Grammar.v. 5.414181 + (All the ancient versions were clearly read … All the ancient versions were clearly reading ביה שׁמו.'"`UNIQ--ref-00000001-QINU`"' There is therefore no need to emend the text in any way. The challenge is interpreting this strange phrase.Option 1: It's own clause (preferred) (viz.,. something like ‘Yahweh is his name’* Nearly every translation, both ancient and modern, reflect this option:* ASV, ESV, GNT, HCSB, NIV, NLT, RSV, DELUT, ELBBK, NGU2011, NVI, BCC1923, BDS, LSG, PDV2017, SCH2000, NTV, PDT, RVR95, NET, LXX, Peshitta.** Symmachus (διὰ τοῦ ἸᾺ ἡ ὀνομασία αὐτοῦ.) and Jerome (In Domino nomen eius) appear simply to calque the construction. ‘Lord’ is not in apposition to ‘name’ in either case since both Latin and Greek require the two appositive words to agree in case.* A known function of ב—bet essentia ('bet of identity') with proper names (Exod. 6:3; Isa. 26:4; so Jenni 1992, 89, Waltke O'Conner §11.2.5; Manross 1954)* So Hupfeld (1860), Delitzsch (1871), Hengstenberg (1863)Option 2: Adverbial Phrase subordinate to סלו* KJV: ‘Extol him that rideth upon the heavens   By his name JAH, and rejoice before him.* So Hossfeld and Zenger (2005, 158) although they give no justification. Ehrlich (1905, 152) cites Job 28:16 and 19, but the root there appears to be סלה, not סלל.Option 3: Relative clause modifying רֹכֵב* So LBLA: 'cuyo nombre es el Señor' (cf. NASB1995)* No support from commentators (as far as I can tell).Other* Goldingay (2013, s.v. verse 5), following Whitely (1972) analyses the ב as emphatic. Not only would this result in the same analysis grammatically, but Whitely has since been refuted by Boulet (2020).* Briggs (1906) emends the text to ערבות שמיו ‘the clouds of his heavens’. This emendation is unfoudned textually.’. This emendation is unfoudned textually.)
Psalm 19/Texts + (Also, prevent your servant from committing presumptuous sins!)
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 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 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 68/Notes/Grammar.vv. 8-9.867080 + (Ancient versions and modern translations, … Ancient versions and modern translations, on the whole, represent two ways of understanding the phrase זה סיני in v. 9* Option 1: Divine Title (apposition)** Those that understand זה סיני as a title treat it grammatically as standing in apposition to the preceding אלהים (although notice that this does not reflect the division of the accents).** Symmachus (ἀπὸ προσώπου τοῦ θεοῦ τούτου τοῦ Σιναΐ;) and the ESV (God, the One of Sinai) render the זה an independent personal pronoun whereas the majority of other translations gloss the epithet by simply tranlating ‘God of Sinai’ (so GNT; HCSB; NIV; NLT; NVI; BDS; PDV2017; NTV; NET )* Option 2: Independent clause with elided verb** The LXX and a few modern translations (DELUT, ELBBK) leave the difficulty in their translations, perhaps reflecting that זה סיני is an independent clause with an elided verb. The modern translations make this elision explicit (e.g., ASV ‘Yon Sinai trembled at the presence of God, ’; cf. KJV, NASB1995, RSV, BCC1923; LSG; DHH94I; LBLA; RVR95)5, RSV, BCC1923; LSG; DHH94I; LBLA; RVR95))
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.)

Psalm 78/Notes/Grammar.V. 9.257459 + (For the elided קֶשֶׁת after נשׁק, see the … For the elided קֶשֶׁת after נשׁק, see the collocation in 1 Chr 12:2 and 2 Chr 17:17. As an entire construction, however, the first constituent, נוֹשְׁקֵ֥י, is in semantic apposition to the two following, רוֹמֵי־קָ֑שֶׁת (GKC §130e), to read "those armed of those shooters of a bow" >> "''those armed %5Bwith a bow%5D, those shooting %5Bwith%5D a bow''" (cf. Delitzsch 1871, 365).g %5Bwith%5D a bow''" (cf. Delitzsch 1871, 365).)
Psalm 78/Notes/Verbal.v. 72.113137 + (For the emendation of בְּ*תֹ֣ם* (MT: כְּתֹ֣ם), see the grammar notes.)
Psalm 78/Notes/Grammar.v. 51.975339 + (For the emendation אוֹנָם in place of the … For the emendation אוֹנָם in place of the MT's plural א֝וֹנִ֗ים, see the "their labors/pains" in the LXX and TgPs, "their strenth" in Symmachus, and "their children" in the Syr.'"`UNIQ--ref-00000000-QINU`"' A number of Hebrew manuscripts may also read אונם.'"`UNIQ--ref-00000001-QINU`"' The preferred reading (as the MT), however, is found in Jerome's Hebr. "first born"; and "of pains" in Aquila and Quinta/Sexta (<a href%3D"https://septuaginta.uni-goettingen.de/catalogue/Ra_1173/">https://septuaginta.uni-goettingen.de/catalogue/Ra_1173/</a>).'"`UNIQ--ref-00000002-QINU`"'For the suffixed-form, see the NJPS "the firstfruits of their vigor" (cf. ESV, REB).The plural אוֹנִים is unambiguously attested in Isa 40:26, 29 and Prov 11:7, so does not pose a grammatical problem for the MT here, of which the Hebrew manuscript evidence is otherwise very strong across both the larger Tiberian Codices and the Babylonian manuscripts. The versions may also have been influenced by וַיַּ֣ךְ כָּל־בְּכ֣וֹר בְּאַרְצָ֑ם רֵ֝אשִׁ֗ית לְכָל־אוֹנָֽם׃ in Ps 105:36.ֹר בְּאַרְצָ֑ם רֵ֝אשִׁ֗ית לְכָל־אוֹנָֽם׃ in Ps 105:36.)
Psalm 78/Notes/Verbal.v. 11.602994 + (For the function of the wayyiqtol וַיִּשְׁכְּחוּ, see the note at v. 5.)
Psalm 78/Notes/Verbal.v. 15.537593 + (For the habitual reading of the yiqtol יְב … For the habitual reading of the yiqtol יְבַקַּ֣ע, see the TOB's ""Il fendait des rochers au désert."" Another possibility is modality of ability, since the agency of the splitting of the rock is unambiguously Moses in both Exodus 17 and Numbers 20, thus ""he could split rocks."" Modality of ability is picked up once again from הֲיוּכַל onwards in v. 19. A final possible interpretation is simply a prederite yiqtol, ""he split"" (see also vv. 26, 45, 47, 49, 50; cf. Ḥakham 1979, 45). Our preferred reading is the habitual aspect, supported by the plural ""rocks"" (cf. the use of piel, instead of qal, as in v. 13; Ḥakham 1979, 45; Penney 2023). Furthermore, as noted by Campbell (1979, 64-65), the splitting rocks for water is here presented as a positive event among the פֶלֶא which YHWH עָשָׂה (v. 12; cf. also v. 20's positive reflection), ""a gracious gift,"" so rhetorically and literarily independent from the single events of Exodus 17 or Numbers 20. In this case, ""The time interval during which the eventualities occur and their time reference relative to the present (speech time) are inferrable from the context"" (Khan, forthcoming, long yiqṭol, 3).ext"" (Khan, forthcoming, long yiqṭol, 3).)
Psalm 78/Notes/Verbal.v. 20.612891 + (For the imperfective reading of the yiqtol … For the imperfective reading of the yiqtol יִשְׁטֹפוּ (though it could be interpreted as progressive), see the NASB's ""And streams were overflowing."" As noted by Bybee et al. (1994, 174), progressives are an early stage in the grammaticalization process of imperfectives, so here we may have an early attestation (cf. Gen 37:15-16). On the other hand, long yiqtol most prototypically communicates repeated perfective eventualities, not a temporally-unbound individual event (Khan, Long Yiqtol, 4). Our ingressive reading interprets the imperfecive aspect as providing salience only for the onset phase of the event.nce only for the onset phase of the event.)
Psalm 78/Notes/Verbal.v. 60.867341 + (For the past perfect reading of שִׁכֵּן, see the NJPS ""the tent He had set among men"" (cf. NASB, NIV); TOB ""la tente qu'il avait dressée parmi les hommes,"" EÜ: ""das er aufgerichtet hatte unter den Menschen"" (cf. ZÜR).)
Psalm 78/Notes/Verbal.v. 47.389324 + (For the scribal tendency to understand this verb as part of the chain from vv. 44-48, see the wayyiqtol ויהרג in JTS 611, 631, and BL Or 1477. Ḥakham comments, עתיד שׁמשׁמעו עבר ""future whose meaning is past"" (1979, 54).)
Psalm 78/Notes/Verbal.v. 36.17007 + (For the struggles with the continuous yiqt … For the struggles with the continuous yiqtol, see TgPs' participle מכדבין and CEB's paraphrase: ""But they were just flattering him with lip service. They were lying to him with their tongues."" See, too, the NIV (cf. the French versions' imperfects): ""But then they would flatter him with their mouths, lying to him with their tongues."" These translations reflect the habituality of vv. 34-37 as a whole (see the comments above).34-37 as a whole (see the comments above).)
Psalm 78/Notes/Verbal.v. 34.356921 + (For the temporal reading of אִם, see the lexical notes.)
Psalm 78/Notes/Verbal.v. 72.119478 + (For the verbal alternation in this verse, … For the verbal alternation in this verse, see the notes in v. 58. The LXX and three revisers all render the verb יַנְחֵם as an aorist. With the pattern established throughout the rest of the psalm, the verb alternation, both with an intended past reference time, is preferred (cf. vv. 29, 36, 58). Alternatively, however, perhaps an initial reading of the yiqtol would indicate ongoing skillful leadership by the Davidic king.g skillful leadership by the Davidic king.)
Psalm 78/Notes/Verbal.v. 11.221785 + (From the past perfect in v. 11b until v. 3 … From the past perfect in v. 11b until v. 37b the reference time is that of the Wilderness Wanderings, so past in relation to the preceding discourse. (It recounts the ancestors' failures in the wilderness, which is prior to the event of the Ephraimites' failure in v. 9. The latter dominates syntactically up to this point.) The discourse from vv. 12-37b recounts precisely what they ""forgot"" (v. 11).ts precisely what they ""forgot"" (v. 11).)
Psalm 49/Notes/Grammar.v. 1.207382 + (Further, given the subject matter of the p … Further, given the subject matter of the psalm (meditation on life and death, and the place of riches in both), some have suggested that על־מות (“on death”) from Ps 48:15 should be part of the superscription of Ps 49:1. Transposed this way and placed after מזמור (“psalm”) in Ps 49:1, v. 1b could read as “a psalm concerning death.” Notably, על־מות in Ps 48:15 is read as "death" in Pesh. (ܡܢ ܡܘܬܐ/"beyond death").'"`UNIQ--ref-00000000-QINU`"' Yet, this reading of על־מות in Ps 48 is not straightforward and is often taken as עלמות/"eternally."'"`UNIQ--ref-00000001-QINU`"' Such transposition, however, has no versional support and is not represented in modern translations.is not represented in modern translations.)
Psalm 49/Notes/Grammar.v. 12.694089 + (Further, in v. 13a, the MT has בל־ילין ( … Further, in v. 13a, the MT has בל־ילין (lit. “will not lodge" or "endure”; σ', ε', Hebr, T // assim 21: 4QPsc, G, S). The LXX (and Syr.) read οὐ συνῆκεν (“understands not”; "And a person held in honor did not understand. He resembled senseless beasts and became like them"; NETS). Syr. has ܒܪܢܫܐ ܒܐܝܩܪܗ ܠܐ ܐܬܒܝܢ܂ ܐܠܐ ܐܫܬܠܡ ܠܒܥܝܪܐ ܘܐܬܕܡܝ ܠܗܿ ("A human being does not perceive his own honor; but he is delivered over to the animals and has become like them").'"`UNIQ--ref-00000000-QINU`"' Contra the MT בל־ילין, Syr. has "does not perceive/understand" (cf. the LXX) due to graphic confusion of lāmadh and bēth. This variant reading could have been also prompted by the refrain in v. 21, where the MT has ולא יבין (in v. 21, both the LXX and Pesh. have "to understand" or "to perceive"). Hence, the LXX and Pesh. could be understood as harmonizing the two refrains. In v. 13, the LXX and Pesh. are also supported by 4Q85 (a proto-MT MS).re also supported by 4Q85 (a proto-MT MS).)
Psalm 49/Notes/Grammar.v. 14.505690 + (Further, in v. 14c, the MT's ואחריהם/"afte … Further, in v. 14c, the MT's ואחריהם/"after them", Targ. (ובסופהון) seems to presuppose אחריתם ("and at their end, with their own mouth they shall recount their sin to the world to come"; Stec 2004, 102; cf. Syr.; cf. "This (NRSV: Such) is the fate of those who have foolish confidence (NRSV: the foolhardy), the end of those who are pleased with their portion" %5BNRSV: lot%5D; RL; cf. TOB). BHS suggests emending the Hebrew ואחריהם to וארחותם/"and their ways" (cf. Job 8:13: כן ארחות כל־שכחי אל ותקות חנף תאבד׃) in parallel to דרכם in v. 14a. Barthélemy deems this unnecessary, assessing the MT as highly probable (2005, 295; MT, G, εβρ, α', σ', ε', Hebr // lic: S, T; "This is the fate of those who have full assurance in themselves and, after them, of those who delight in their words").em, of those who delight in their words").)
Psalm 19/Texts + (Furthermore, your servant is warned by them.)
Psalm 49/Notes/Grammar.vv. 2-3.304014 + (Furthermore, בני אדם, בני־איש, and עשיר וא … Furthermore, בני אדם, בני־איש, and עשיר ואביון together create a list of appositives, modifying the identity of כל־ישבי חלד in v. 2. That is, "low and mighty" and "rich and poor" reveal a characteristic/quality (i.e., totality), or identity (in terms of social class), of "all inhabitants of the world".class), of "all inhabitants of the world".)
Psalm 19/Texts + (He has set up in it a home for the sun,)
Psalm 19/Texts + (He is glad, like a warrior, to run his course.)
Psalm 19/Texts + (His starting point is from the edge of the sky,)
Psalm 78/Notes/Grammar.V. 2.200143 + (If there was any doubt that מִנִּי־קֶֽדֶם … If there was any doubt that מִנִּי־קֶֽדֶם modifies חִ֝יד֗וֹת, both the Syr. and TgPss provides the relative particle "'''which''' are from of old."'"`UNIQ--ref-00000000-QINU`"'Despite the gender disagreement, under this alternative reading of the relative clause in v. 3, חִ֝יד֗וֹת would be best read as the antecedent of the suffix on וַנֵּדָעֵ֑ם. The second alternative position is in apposition to the "riddles of old," as a headless relative clause. Such an interpretation is illustrated by the CSB: "I will speak mysteries from the past—things we have heard and known and that our ancestors have passed down to us" (cf. ESV, NABRE, NIV, NJPS).d down to us" (cf. ESV, NABRE, NIV, NJPS).)
Psalm 78/Notes/Verbal.v. 64.349655 + (In light of the discourse discontinuity be … In light of the discourse discontinuity beginning in the following verse (see the exegetical issue <a rel%3D"nofollow" class%3D"external free" href%3D"https://psalms.scriptura.org/w/The_Identity_of_the_"Adversaries"_in_Ps_78:66">https://psalms.scriptura.org/w/The_Identity_of_the_"Adversaries"_in_Ps_78:66</a>) and the end of the pattern of topic shifts throughout vv. 63-64 (see macrosyntax), the qatal // yiqtol alternation here could indicate the end of this discourse unit. In any case, the modal reading of the yiqtol is also highly plausible here (cf. ""could not weep"" in the CEB, CJB, CSB, EÜ, Luther2017, NASB, NIV, NJPS, REB, ZÜR), whether the wife of Phinehas in 1 Sam 4:19-22, because of her concern for the Ark, or a more general reference to exile/defeat, if they were taken captive or had to flee without a chance to lament (see the commentaries).lee without a chance to lament (see the commentaries).)
Psalm 49/Notes/Grammar.v. 12.538414 + (In the MT, the clause in v. 12b, lit. means “who called by their name over lands” (but see NJPS, for an unusual rendering, “those once famous on earth”).)
Psalm 49/Notes/Grammar.v. 10.111654 + (In v. 10, the MT has השחת (“the pit”). The LXX renders it as “corruption/decay” (καταφθοράν). Notably, the MT seems to speak of the wasting away of people's form in death.)
Psalm 49/Notes/Grammar.v. 11.4806 + (In v. 11, some modern translations (e.g., … In v. 11, some modern translations (e.g., NEB) propose a.) to read MT’s "yiqtol" of ראה as an imperative and b.) to transfer ועזבו לאחרים חילם (v. 11c) to v. 12 (after קראו בשמותם עלי אדמות; cf. BHS), resulting in “But remember this: wise men must die; stupid men, brutish men, all perish %5B...%5D but they must leave their riches to others” (NEB). '"`UNIQ--ref-00000009-QINU`"' The MT, however, has strong support among ancient witnesses (G, α', σ', ε', ς', Jerome %5Biuxta Hebraeos%5D), and Barthélemy accepts it as highly probable.'"`UNIQ--ref-0000000A-QINU`"' The Targ. expands the text, reading it as “For the wise one shall see the wicked being judged in Gehenna; the foolish and the demented shall perish together, and leave their wealth to the righteous”.'"`UNIQ--ref-0000000B-QINU`"' Accordingly, most of the translations do not accept the above (e.g., NEB's) conjectures, rendering v. 11 as follows: “For he sees that even wise people die; The foolish and the stupid alike perish And leave their wealth to others” (NASB); “For we see that the wise die, as the stupid and senseless all perish, leaving their wealth to others” (REB). * '''Option 1''': Here, vv. 11b and 11c are taken as subordinate to the first half of v. 11a (כי יראה), that is as an object complement of ראה.* '''Option 2''': Alternatively, vv. 11b and 11c can be taken as independent clauses, as, for example, in ESV, which renders v. 11 as follows: "For he sees that even the wise die; the fool and the stupid alike must perish and leave their wealth to others".* '''Option 3''': NRSV takes “wise” as the object of ראה and כי as subordinating: “When we look at the wise, they die.”ng: “When we look at the wise, they die.”)