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Psalm 49/Notes/Grammar.v. 16.901903 + (On v. 16, see Exegetical Issue %5B%5BThe Syntax and Meaning of Ps 49:16%5D%5D.)
Psalm 78/Notes/Verbal.v. 50.835859 + (Once again (cf. vv. 26, 45, 47), Ḥakham opines, ׳יְפַלֵּט׳ עדית במשׁמעות עבר ""future with the meaning of past"" (1979, 55).)
Psalm 78/Notes/Verbal.v. 42.858505 + (Once again, with the mention of ""day,"" t … Once again, with the mention of ""day,"" the reference time moves back. The discourse from vv. 42-57b (cf. the lexical parallelism with v. 9) recounts precisely what they ""did not remember"" (v. 42a), though, artfully passes the ""present"" of v. 42, through the wilderness on into the conquest of the promised land, which brings us back to vv. 9-12 in Shiloh. Notice, too, the double 3pl + 3ms in vv. 40, 58. Alternatively, though slightly awkward, לֹא־זָכְר֥וּ of v. 42 might refer to the Ephraimites in vv. 9-12 who ""did not remember.""ites in vv. 9-12 who ""did not remember."")
Psalm 92/Notes/Grammar.V. 11.442098 + (One solution (see %5Bhttps://www.sefaria.o … One solution (see %5Bhttps://www.sefaria.org/Ibn_Ezra_on_Psalms.92.11.3?lang%3Dbi Ibn Ezra%5D; Ḥakham (1979, 182); Hupfeld (1862 28-29); %5Bhttps://www.sefaria.org/Radak_on_Psalms.92.11.1?lang%3Dbi Radak%5D; Tate (1998, 462-463)) is to understand קַרְנִ֑י as elided and בַּ֝לֹּתִ֗י can therefore be read as transitive. The primary issue here is the rarity of object gapping (O'Connor 1980, 404-405), and where it is attested, it is backwards gapping, so the syntax becomes slightly questionable. the syntax becomes slightly questionable.)
Psalm 78/Notes/Verbal.v. 55.239545 + (Rather than an obligation, as would be communicated by a typical causative hiphil, וַיַּשְׁכֵּן seems best understood as a permissive hiphil, ""let/allow to live"" (see Garr forthcoming, Permissive Hifʿil; cf. Tigay 2017).)
Psalm 78/Notes/Grammar.V. 9.179548 + (Rather than modifying the subject, the phrase(s) נוֹשְׁקֵ֥י רוֹמֵי־קָ֑שֶׁת could also be understood as adverbial, though this is unlikely in light of the ancient versions and the Masoretic accents.)
Psalm 49/Notes/Grammar.v. 9.627057 + (Regarding the syntax of vv 8–10, Delitzsch … Regarding the syntax of vv 8–10, Delitzsch notes that v. 9 should be treated as a parenthetic insertion (BHS suggests it is a gloss): "But how is Psa 49:10 attached to what precedes?"'"`UNIQ--ref-00000000-QINU`"' Hengstenberg renders it, 'he must for ever give it up, that he should live continually and not see the grave. But according to the syntax, ויהי cannot be attached to וחדל, but only to the futures in Psa 49:8, ranking with which the voluntative ויחי, ut vivat (Ew. 347, a). Thus, therefore, nothing remains but to take Psa 49:9 (which von Ortenberg expunges as a gloss upon Psa 49:8 %5B; cf. BHS%5D) as a parenthesis; the principal clause affirms that no man can give to God a ransom that shall protect another against death, so that this other should still continue (עוד) to live, and that without end (לנצח), without seeing the grave, i.e., without being obliged to go down into the grave." Agreeing with Delitzsch on the parenthetical status of v. 9, it is, however, preferable to see a rich person from v. 8 trying to redeem himself.person from v. 8 trying to redeem himself.)
Psalm 19/Notes/Lexical.V. 1.848787 + (Sample Lexical note for Ps 19:1)
Psalm 19/Notes/Phrasal.V. 1.836980 + (Sample Phrase-level note for Ps 19:1)
Psalm 19/Notes/Verbal.V. 1.971931 + (Sample Verbal note for Ps 19:1)
Psalm 78/Notes/Verbal.v. 63.872558 + (Since this event denotes an unlimited length of R-time, the qatal indicates a holistic view of the ""being sung to."")
Psalm 2/Notes/Grammar.v. 6.881641 + (The ''waw'' at the beginning of v. 6 funct … The ''waw'' at the beginning of v. 6 functions at the discourse level "to signal text level disjunction or transition."'"`UNIQ--ref-00000000-QINU`"' Specifically, in this case, it connects and contrasts YHWH's response to the nations' speech in v. 3. "The function of this type of speech-initial וְ is to mark a dispreferred response."'"`UNIQ--ref-00000001-QINU`"'ed response."'"`UNIQ--ref-00000001-QINU`"')
Psalm 49/Notes/Grammar.v. 9.24805 + (The MT's נפשם/"their soul" (pl.) could ref … The MT's נפשם/"their soul" (pl.) could reflect the (erroneous, momentary) reading of אח as "brother" instead of אח as the interjection "surely" (i.e., the alternatively (or carelessly) spelled אַךְ; note that eight MSS have אַךְ here instead of אָח; cf. v. 16, which deals with the issue of redemption, uses the root פדה, and features אַךְ: "But/אַךְ God will redeem me from the realm of the dead..." %5BNIV%5D). So, "their soul" would refer to the soul(s) of this brother and the איש he is trying to redeem (per such reading). In other words, the ransom for both of them is too costly. The pl. form of נפש would not be necessary, as the singular could be used in contexts where the plural is meant (e.g., נפשנו תחתיכם; Josh 2:14). Alternatively, the MT's נפשם/"their soul" (pl.) could refer to the individuals (pl.) from vv. 6-7, who trust in their wealth and boast of their riches. But the switch to singular forms in vv. 9b, 10, 11 makes it unlikely. Again, the singular suffix here is preferable.On a separate note, Raabe observes that in v. 9 "both cola exhibit final rhyme (-am)."'"`UNIQ--ref-00000000-QINU`"'rhyme (-am)."'"`UNIQ--ref-00000000-QINU`"')
Psalm 2/Notes/Grammar.v. 2.713038 + (The Septuagint includes "''Selah''" (Greek: διάψαλμα) at the end of v. 2.)
Psalm 78/Notes/Grammar.V. 49.683964 + (The alternative emendation מַלְאָכִים for … The alternative emendation מַלְאָכִים for the construct מַלְאֲכֵ֥י is found in Kennicott 538 (see VTH, vol 4, 375). It may be that the ancient versions reflect such a reading, too (see, e.g., διʼ ἀγγέλων πονηρῶν "through wicked angels"; angelorum malorum, etc.), though this rendering is also a valid interpretation of the construct phrase מַלְאֲכֵ֥י רָעִֽים entity-characteristic (so "messengers of evil ones" >> "messengers of %5Bcarrying out%5D evils"). Similarly, GKC (§128w) notes the common construction (cf. מֵ֥י מָ֝לֵ֗א in Ps 73:10 and לִ֭שְׁמָרְךָ מֵאֵ֣שֶׁת רָ֑ע in Prov 6:24).0 and לִ֭שְׁמָרְךָ מֵאֵ֣שֶׁת רָ֑ע in Prov 6:24).)
Psalm 49/Notes/Grammar.v. 1.115155 + (The constituent למנצח is rendered as εἰς τ … The constituent למנצח is rendered as εἰς τὸ τέλος in the LXX ("Regarding completion"; NETS). The Pesh. instead has, "An admonition to all human beings %5Blit. ‘sons of man’.%5D that they should not place confidence in their riches."'"`UNIQ--ref-00000000-QINU`"' Here it is read as "for the music director" per discussion in %5B%5BLamnaṣṣēaḥ%5D%5D. The ל preposition in this phrase can indicate "interest" or "advantage". Thus, based on inner- and extra-biblical evidence, it has been argued that למנצח should be read as "to be recited by the ofﬁcial in charge."'"`UNIQ--ref-00000001-QINU`"'l in charge."'"`UNIQ--ref-00000001-QINU`"')
Psalm 49/Notes/Grammar.v. 13.469890 + (The difference in the two refrains in the … The difference in the two refrains in the MT could suggest corruption in the MT. But the idea of the fleetingness of one's life in MT's first refrain could be seen as reflecting the focus of vv. 11-12, and 16 and so making sense contextually. The second refrain in v. 21, which uses יבין/"understand", could be seen as offering a summary to the Psalm's wisdom teaching, and so as justifiable, again, on contextual grounds. The different locations of the two refrains in the psalm could explain two slightly different formulations. lain two slightly different formulations. )
Psalm 78/Notes/Verbal.v. 40.206902 + (The exclamative כַּ֭מָּה יַמְר֣וּהוּ בַמִּ … The exclamative כַּ֭מָּה יַמְר֣וּהוּ בַמִּדְבָּ֑ר affirms the temporal frame, such that the referential present continues ""in the wilderness"" until the psalm takes a step further back into the Exodus in v. 42b. The habitual yiqtol is appropriate following the exclamative כַּמָּה ""How often...!"" the exclamative כַּמָּה ""How often...!"")
Psalm 2/Notes/Grammar.v. 1.69605 + (The interrogative "''''why'''" (לָמָּה) is … The interrogative "''''why'''" (לָמָּה) is elided in the second clause. Cf. NLT: "Why are the nations so angry? Why do they waste their time with futile plans?"'"`UNIQ--ref-00000000-QINU`"' At least semantically, it is probably implied in the clauses of v. 2 as well.'"`UNIQ--ref-00000001-QINU`"'v. 2 as well.'"`UNIQ--ref-00000001-QINU`"')
Psalm 88/Notes/Verbal.V. 15.973767 + (The lack of reference point movement and ''yiqtol'' verbal forms prompt us to translate תִּזְנַח and תַּסְתִּיר in English as relative imperfective present tenses, with implied continuity (not habituality), to get 'keep doing...'.)
Psalm 2/Notes/Grammar.v. 1.155802 + (The noun '''רִיק''' could either be the di … The noun '''רִיק''' could either be the direct object of the verb'"`UNIQ--ref-00000003-QINU`"' or a nominal adverb.'"`UNIQ--ref-00000004-QINU`"' Both interpretations are grammatically possible. For the direct object interpretation, cf. Ps 4:3 (תֶּאֱהָב֣וּן רִ֑יק). See also the numerous examples of הגה taking a similar abstract noun as its object: Isa 59:3 (עַוְלָה); Ps 37:30 (חָכְמָה); Ps 38:13 (וּמִרְמֹות); Prov 8:7 (אֱמֶת); Job 27:4 (רְמִיָּה). For the nominal adverb interpretation, cf. Ps 73:13—אַךְ־רִ֭יק זִכִּ֣יתִי לְבָבִ֑י (also Isa 30:7; cf. the frequently occurring phrase לְרִיק/לָרִיק, Lev 26:16, 20; Isa 49:4; 65:23; Job 39:16). Given the fact that the verb הגה typically takes an object (either a bare noun phrase or a ''beth'' prepositional phrase), the direct object interpretation is more likely. If the poet wanted to clearly indicate an adverbial reading, we might have expected לריק.bial reading, we might have expected לריק.)
Psalm 49/Notes/Grammar.v. 12.327915 + (The phrase, "to call by name" usually means "to give a name" or "to call/summon by name." M.S. Smith, however, argued that v. 12b refers to the practice of calling on deceased ancestors.'"`UNIQ--ref-00000000-QINU`"')
Psalm 92/Notes/Grammar.V. 14.307020 + (The preferred two separate clauses are fou … The preferred two separate clauses are found in the ESV, DHH, RVC. See the symmetry of the two locative prepositional phrases, which indicate the status of שְׁ֭תוּלִים בְּבֵ֣ית יְהוָ֑ה as an independent clause. For a similar, future referring verbless clause with both subject and copula elided, see Ps 1:4b.For a similar shift from singular צָדִּיק to collective reference, see Job 36:7 – לֹֽא־יִגְרַ֥ע מִצַּדִּ֗יק עֵ֫ינָ֥יו וְאֶת־מְלָכִ֥ים לַכִּסֵּ֑א וַיֹּשִׁיבֵ֥ם לָ֝נֶ֗צַח וַיִּגְבָּֽהוּ (cf. Ps 78:1-4). Alternatively, for lack of a subject, TgPs provides בנוי ("his sons"). subject, TgPs provides בנוי ("his sons").)
Psalm 2/Notes/Grammar.v. 4.723594 + (The prepositional phrase "'''them'''" (לָמוֹ) appears to modify not only the verb in the b-line (ילעג), but the verb in the a-line as well (ישׂחק).'"`UNIQ--ref-00000008-QINU`"' For other instances of שׂחק ל, see Pss 37:13; 59:9.)
Psalm 2/Notes/Grammar.v. 2.226056 + (The prepositional phrases "against YHWH and against his anointed" (v. 2c) probably modify both of the preceding clauses (v. 2ab). Implicitly, it modifies the clauses in v. 1 as well.)

owl:differentFrom + (The property that determines that two given individuals are different.)

Psalm 78/Notes/Verbal.v. 35.130232 + (The reference time of the ""redeeming"" ha … The reference time of the ""redeeming"" has been judged as past, since it most likely refers to the Exodus, whereas the narrative discussion is already taking place in the wilderness, post-Exodus. See, for example, Symmachus' ὁ ὕψιστος ὑπερεμάχησεν αὐτῶν ""the Most High %5Bhad%5D fought on behalf of them.""High %5Bhad%5D fought on behalf of them."")
Psalm 19/Texts + (The sky is declaring God’s honor,)
Psalm 78/Notes/Verbal.v. 68.770748 + (The stative pointing of אָהֵֽב is unambigu … The stative pointing of אָהֵֽב is unambiguous, since the verb could quite simply read אָהַב (see, e.g., Deut 4:37: וְתַ֗חַת כִּ֤י אָהַב֙ אֶת־אֲבֹתֶ֔יךָ וַיִּבְחַ֥ר בְּזַרְע֖וֹ אַחֲרָ֑יו), so which he loves is preferred over which he loved (CSB, CJB, KJV, NABRE, NASB, NBS, NIV, NJPS, PDV, SG21)., NABRE, NASB, NBS, NIV, NJPS, PDV, SG21).)
Psalm 49/Notes/Grammar.v. 1.625396 + (The superscription in v. 1 indicates that this psalm is by the Korahites.)
Psalm 78/Notes/Grammar.v. 69.833981 + (The syntax of the LXX, Syr., and Jerome's … The syntax of the LXX, Syr., and Jerome's Hebr. does not contain the preferred asyndetic relative clause, which renders the antecedent of the suffix on יְסָדָ֥הּ difficult to discern (Jerome's Hebr., e.g., provides illud, in agreement with sanctuarium suum, though the MT's 3fs agrees with אֶרֶץ, not מִקְדָּשׁ).T's 3fs agrees with אֶרֶץ, not מִקְדָּשׁ).)
Psalm 49/Notes/Grammar.v. 14.393902 + (The text in v. 15 is "irreparably corrupt" … The text in v. 15 is "irreparably corrupt" (Kraus 1988, 480) and the meaning of v. 15c-d is obscure, with BHS essentially suggesting emendations for every constituent. As a result, there are too many possible combinations to diagram here.The issues in the MT include:* In v. 15c, the MT has וירדו בם ישרים ׀ לבקר/"the upright shall have dominion over them in the morning" (cf. G, εβρ, α', σ', ε', Hebr, S; cf. LUTH1545; SG21; BULG; RUSV; UKR). TgPs offers a long, expanded midrash, not only for this phrase, but the entire verse ("They appointed the righteous like a flock for death, and the killed them; and they crushed? the righteous and subjugated them, and they smote the upright; therefore their bodies decay in Gehenna, because they stretched out their hand and ruined the house of the dwelling place of his Shekinah"; Stec 2004, 103-104). BHS's proposed emendations are reflected in NEB and REB as follows:** NEB: "like sheep they run headlong into Sheol, the land of Death; he is their shepherd and urges them on; their flesh must rot away/וירדם בשרם לרקב and their Bodies be wasted By Sheol, stripped of all honour". Cf. Briggs and Briggs, who (with emendation) link וירדו to the preceding clause: “Death is their shepherd and their ruler.”'"`UNIQ--ref-00000000-QINU`"' But if the emendation בשרם לרקב ("their flesh must rot away") is accepted in v. 15c, then v. 15d will be redundant ("their form will waste away in Sheol"; if, of course, v. 15d is read this way).** As REB, NRSV seems to go with the suggested emendation במישרים (BHS) for בם ישרים and לקבר for לקבר: REB: "Like sheep they head for Sheol; with death as their shepherd, they go straight down to the grave/וירדו במישרים לקבר. Their Bodies, stripped of all honour, waste away in Sheol". Cf. NRSV: "Like sheep they are appointed for Sheol; Death shall be their shepherd; straight to the grave they descend, and their form shall waste away; Sheol shall be their home.": On contextual grounds, these emendations seem plausible.: By contrast, Barthélemy accepts the MT as is. Since in the MT, וירדו בם ישרים ׀ לבקר follows the expression “death will shepherd them/be their shepherd”, he connects וירדו to trampling down/רדה of enemies in ANE iconography, and evaluates this reading as highly probable.'"`UNIQ--ref-00000001-QINU`"' He explains, that once the people in question are in the power of death, the upright get to trample their corpses (as, for example, in the stele of Naram-Sin, the victorious kings are represented trampling the corpses of their enemies).'"`UNIQ--ref-00000002-QINU`"' On the capture and subjugation of enemies in the morning, see Neo-Assyrian inscriptions, wherein warring kings often speak of the destruction of cities in the morning. E.g., RIMA 2 A. 0.101.1 ii 106, wherein Ashurnasirpal II captures and defeats the city Pituru “before the sunrise” (cf. RIMA 2 A.0.101.17 iv 71; RIMA 2 A.0.101.19 73); RIMA 2 A. 0.101.18 27’, where Ashurnasirpal II, at sunrise, fights and conquers “the cities Amlattu, Saburam, Ruzidak, Bugu, (and) Ustu, rebel cities of the land Dannuna”. Cf. RINAP 2 2 312, “I (Sargon II) surrounded (and) %5Bcon%5Dquered %5Bthat%5D city (Dur-Abi-hara) before the day had proceeded half a double-hour” (i.e., within an hour of sunrise; Frame, The Royal Inscriptions of Sargon II, 97). On help/deliverance coming in the morning in HB, see Exod 14:27; Isa 17:14; 29:7; 33:2; 37:36//2 Kgs 19:35; Zeph 3:5; 2 Chr 20:20–25.* In v. 15d, the majority of mss follow the qere וצורם/"and their rock" against the ketiv וצירם/"and their form/figure" (from ציר IV; HALOT). The LXX, however, has "help": “and help (καὶ ἡ βοήθεια αὐτῶν) for them will grow old in Hades, away from their glory” (NETS; this is probably a metaphorical rendering of צור, since elsewhere the LXX represents צור similarly in reference to God as one’s “rock.”). Here, the ketiv (the outer, bodily form) is preferred. All of the body is destined to be consumed in Sheol.'"`UNIQ--ref-00000003-QINU`"'* At the end of v. 15d, the MT has מזבל לו/"away from his/its lofty place/dwelling" (σ', Hebr, T), whereas the LXX, α', and Syr. assimilate this into the context (Syr.: "they will be removed from their glories"; Taylor 2020, 191; additionally, Pesh. takes לו %5B3ms%5D as למו %5B3mpl%5D). Some, however, suggest repointing it to render “Who is its prince?”'"`UNIQ--ref-00000004-QINU`"' Barthélemy accepts the MT as is, understanding it as highly probable.'"`UNIQ--ref-00000005-QINU`"'. Notably, the NRSV treats שאול מזבל לו as a separate clause (i.e., "Sheol shall be their home."). But the MT places a disjunctive mark over שאול, linking it to the previous constituent.: Here, without accepting proposed emendations, v. 15 is rendered as "Like a flock, they set themselves for Sheol; death shepherds them; the upright dominate them when the morning approaches. Their form is for Sheol to consume, away form their lofty habitation."* Cf. Stec's tentative translation of v. 15 in the MT is “like a flock they are appointed for Sheol; death shall shepherd them, and the upright shall have dominion over them in the morning; and their form shall be for Sheol to consume, without a dwelling place for it.”'"`UNIQ--ref-00000006-QINU`"' Cf. Ross' rendering: "As sheep they are appointed for the grave; death shall be their shepherd; and the upright shall rule over them in the morning; and their form shall be for the grave to consume, so that they have no habitation"). ( Ross explains: "Hebrew has מזבל לו, literally 'from its habitation.' It could be 'out of its dwelling' or 'without its dwelling,' meaning it has no more dwelling.'"`UNIQ--ref-00000007-QINU`"'ore dwelling.'"`UNIQ--ref-00000007-QINU`"')
Psalm 1/Notes/Lexical.v. 1.478928 + (The verb so often translated as "sit" (ישב … The verb so often translated as "sit" (ישב) often means "to '''settle'''",'"`UNIQ--ref-00000000-QINU`"' and the noun which many translate in Ps 1:1 as "seat" (מוֹשַׁב) often refers to a “location where a community… lives.”'"`UNIQ--ref-00000001-QINU`"' Both words are used, for example, in Exod 12:20 to refer to Israel's dwelling in Egypt. The latter (מוֹשַׁב) can refer to a seat used for sitting (e.g., 1 Sam 20:18, 25), but in Hebrew, one does not sit "in" (ב) a seat but "on" (על) it. When the preposition "in" (ב) is prefixed to this word, the reference is often to a dwelling place.'"`UNIQ--ref-00000002-QINU`"'elling place.'"`UNIQ--ref-00000002-QINU`"')
Psalm 92/Notes/Grammar.V. 11b.955011 + (The verbal phrase of the previous line (וַ … The verbal phrase of the previous line (וַתָּ֣רֶם) has been understood as elided by the LXX (καὶ τὸ γῆράς μου ἐν ἐλαίῳ πίονι) and both of Jerome's translations (Gall.: et senectus mea in misericordia uberi; Iuxta Heb.: et senecta mea in oleo uberi), with "my old age" as the object. The difficulties here are semantic, however, as "raising up %3D bestowing strength" is always accompanied by קֶרֶן. strength" is always accompanied by קֶרֶן.)
Psalm 78/Notes/Verbal.v. 16.243383 + (The wayyiqtol has been judged to continue the tense-aspect-modality values of the preceding yiqtol, unless an obvious discourse-break is discerned, which arrives in v. 17, with the shift of grammatical subject.)
Psalm 1/Notes/Lexical.v. 1.413342 + (The word '''"insolent people"''' (לֵצִים), … The word '''"insolent people"''' (לֵצִים), which might also be translated as "scoffers"'"`UNIQ--ref-00000000-QINU`"' or "mockers"'"`UNIQ--ref-00000001-QINU`"' refers to those who show "contempt for other people and ideas."'"`UNIQ--ref-00000002-QINU`"' "Most languages have abundant terms expressing ridicule, often accompanied by derogatory gestures. Frequently figurative language expresses ridicule; for example, 'shake the finger,' 'wag the head,' or 'make faces.'"'"`UNIQ--ref-00000003-QINU`"' The CEV translation, "sneering at God," may be too narrow, since the contempt of mockers may also be directed at other people. Whereas the Law of YHWH (see v. 2) is summed up in the commands to love God and one's neighbor,'"`UNIQ--ref-00000004-QINU`"' the journey that begins with "the counsel of wicked people" leads to contempt for God and one's neighbor - the very opposite of what God requires. - the very opposite of what God requires.)
Psalm 2/Notes/Grammar.v. 12.703061 + (The word '''בַר''' is interpreted by some … The word '''בַר''' is interpreted by some as an adjective ("kiss the pure one") and by others as an adverb ("kiss purely>>sincerely"). The adverbial interpretation is unlikely since "בַּר occurs nowhere else as an adverb" and "the stem נשקו, moreover, never appears in classical Hebrew without an object."'"`UNIQ--ref-00000000-QINU`"' The adjectival interpretation ("pure one") is possible, but it is less likely than the interpretation of the word as a noun meaning (in Aramaic) "son." See %5B%5BThe Text and Meaning of Ps. 2:12a%5D%5D.e %5B%5BThe Text and Meaning of Ps. 2:12a%5D%5D.)
Psalm 78/Notes/Verbal.v. 45.22417 + (The yiqtol beginning the present verse (as … The yiqtol beginning the present verse (as well as vv. 26, 47, 49, 50) are probably best considered archaic preterite functions of the yiqtol (see Notarius 2013; cf. Ḥakham 1979, 53: לשׁון עתיד שׁמשׁמעו לשׁעבר ""in language of the future whose meaning is in the past""). Notarius notes, ""a coherent, non-contradictory, archaic system is not proof of a genuine archaic text. Theoretically, a later writer could stylize the archaic linguistic type without any slips"" (2013, 274), such that the present text may intentionally transport the reader to what the author consider language of the period of the Exodus/Wilderness wanderings. Notice their clause-initial position (cf. Notarius 2013, 280-281) and consistent asyndesis in a psalm full of waw-coordination. Their functional overlap with wayyiqtol is suggested by the scribal tendency to provide the wayyiqtol וַיָּהֲרֹג for the MT's יַהֲרֹג in v. 47 (see below). One could postulate that the functional distinction to be drawn between these yiqtol forms and the wayyiqtol is analogous to the same aspectual effect brought about by the historical present in English (Khan, Long Yiqṭol, 35), though a preterite reading has been preferred here. The lexical prominence brought about by the form may prime the following instance of the verb שׁלח in v. 49.lowing instance of the verb שׁלח in v. 49.)
Psalm 78/Notes/Verbal.v. 38.25018 + (The yiqtol יָעִיר seems best understood as future within a past reference time (so R<E<S): ""he repeatedly turned back his anger and (will >) would not stir up all his wrath."")
Psalm 19/Texts + (Then I will be blameless)
Psalm 19/Texts + (There is great reward in keeping them.)
Psalm 19/Texts + (There is no speech, and there are no words)
Psalm 78/Notes/Verbal.v. 5.824316 + (This function of the wayyiqtol may reflect … This function of the wayyiqtol may reflect an original expression of result being extended ""that of a general sequential form, its tense and aspect being specified by context... extended to express general connection to what precedes, not necessarily only connection of temporal sequence..."" (Khan forthcoming, vayyiqṭol, 1-2). See, e.g., the Syr. ܕܰܐܩܺܝܡ ""such that he established..."" The Peshitta's translation, completely plausible, would reflect an instance of co-subordination (i.e., semantically subordinate, though lacking a subordination conjunction). For a similar example of a wayyiqtol specifying the actions introduced in the previous clause (Hatav 1997, 69), see Gen 43:16-17: וַיַּ֨רְא יוֹסֵ֣ף אִתָּם֮ אֶת־בִּנְיָמִין֒ וַיֹּ֙אמֶר֙ לַֽאֲשֶׁ֣ר עַל־בֵּית֔וֹ הָבֵ֥א אֶת־הָאֲנָשִׁ֖ים הַבָּ֑יְתָה וּטְבֹ֤חַ טֶ֙בַח֙ וְהָכֵ֔ן כִּ֥י אִתִּ֛י יֹאכְל֥וּ הָאֲנָשִׁ֖ים בַּֽצָּהֳרָֽיִם׃ וַיַּ֣עַשׂ הָאִ֔ישׁ כַּֽאֲשֶׁ֖ר אָמַ֣ר יוֹסֵ֑ף וַיָּבֵ֥א הָאִ֛ישׁ אֶת־הָאֲנָשִׁ֖ים בֵּ֥יתָה יוֹסֵֽף׃. See also Khan's discussion of ""unordered addition"" and elaborative specification (Vayyiqṭol, 58-60), for example, 1 Kgs 18:13. See also v. 44 below.xample, 1 Kgs 18:13. See also v. 44 below.)
Psalm 78/Notes/Verbal.v. 5.221241 + (This function of the wayyiqtol may reflect … This function of the wayyiqtol may reflect an original expression of result being extended ""that of a general sequential form, its tense and aspect being specified by context... extended to express general connection to what precedes, not necessarily only connection of temporal sequence..."" (Khan forthcoming, vayyiqṭol, 1-2). See, e.g., the Syr. ܕܰܐܩܺܝܡ ""such that he established..."" The Peshitta's translation, completely plausible, would reflect an instance of co-subordination (i.e., semantically subordinate, though lacking a subordination conjunction). For a similar example of a wayyiqtol specifying the actions introduced in the previous clause (Hatav 1997, 69), see Gen 43:16-17: וַיַּ֨רְא יוֹסֵ֣ף אִתָּם֮ אֶת־בִּנְיָמִין֒ וַיֹּ֙אמֶר֙ לַֽאֲשֶׁ֣ר עַל־בֵּית֔וֹ הָבֵ֥א אֶת־הָאֲנָשִׁ֖ים הַבָּ֑יְתָה וּטְבֹ֤חַ טֶ֙בַח֙ וְהָכֵ֔ן כִּ֥י אִתִּ֛י יֹאכְל֥וּ הָאֲנָשִׁ֖ים בַּֽצָּהֳרָֽיִם׃ וַיַּ֣עַשׂ הָאִ֔ישׁ כַּֽאֲשֶׁ֖ר אָמַ֣ר יוֹסֵ֑ף וַיָּבֵ֥א הָאִ֛ישׁ אֶת־הָאֲנָשִׁ֖ים בֵּ֥יתָה יוֹסֵֽף׃. See also Khan's discussion of ""unordered addition"" and elaborative specification (Vayyiqṭol, 58-60), for example, 1 Kgs 18:13. See also v. 44 below.xample, 1 Kgs 18:13. See also v. 44 below.)
Psalm 78/Notes/Verbal.v. 19.593594 + (This is a unique qatal form of the elabora … This is a unique qatal form of the elaborative quotative frame, most prototypically expressed by the wayyiqtol (see, e.g., Judg 11:30; 1 Sam 25:5: 1 Kgs 18:24; 21:4; 2 Kgs 1:2). In any case, its adverbial function as ""co-subordinate"" is quite clear. The ancient versions vary between providing a conjunction ""spoke... and said"" (LXX, Syr.) and rendering one verb of speech as adverbial (e.g., Hebr.: et loquentes contra Deum dicebant ""and speaking against God, they would say..."").peaking against God, they would say..."").)
Psalm 78/Notes/Verbal.v. 44.344645 + (This is the only instance of 3mpl yiqtol ש … This is the only instance of 3mpl yiqtol שׁתה with energic nun (cf. Deut 32:38; Isa 24:9; 62:8; 65:13; Jer 49:12; Ezek 4:16; 12:19; 25:4; 44:21; Amos 2:8; Obad 16; Jonah 3:7; Zeph 1:13; Ps 75:0; Prov 4:17). For the ability modality, see also the CEB, CSB, DHH, EÜ, ESV, ELB, KJV, Luther 2017, NABRE, NASB, NBS, NET, NFC, NIV, PDV, SG21, ZÜR (cf. Ḥakham 1979, 53: וְאֶת מֵימֵיהֶם לֹא יָכְלוּ לִשְׁתּוֹת ""and their waters they were not able to drink""). Alternatively, for a result reading, see the interpretation of the LXX and Jerome's Hebr.: ὅπως μὴ πίωσιν/ut non biberent ""so that they might not drink.""biberent ""so that they might not drink."")
Psalm 78/Notes/Verbal.v. 35.617378 + (This verse begins with a shift to wayyiqto … This verse begins with a shift to wayyiqtol from the preceding waw + qatals as multiple apodoses of the conditional אִם clause throughout v. 34. In macrosyntactic terms, however, this wayyiqtol resumes the TAM of the previous verse, which continues until the end of v. 36.e, which continues until the end of v. 36.)
foaf:homepage + (URL of the homepage of something, which is a general web resource.)
Psalm 19/Texts + (Who can discern mistakes?)
Psalm 19/Texts + (YHWH, my rock and my redeemer!)
Psalm 19/Texts + (YHWH’s command is flawless,)