Psalm Overview
Exegetical issues for Psalm 18:
Are There Preterite Yiqtols in Psalm 18? Non-Initial Yiqtols in Psalm 18:1–20 The Form and Meaning of נִחֲתָ֥ה in Psalm 18:35
Introduction
The MT of Psalm 18:35 is as follows:[1]
מְלַמֵּ֣ד יָ֭דַי לַמִּלְחָמָ֑ה
וְֽנִחֲתָ֥ה קֶֽשֶׁת־נְ֝חוּשָׁ֗ה זְרוֹעֹתָֽי׃
This argument will focus on three issues related to the word נִחֲתָה: its textual form, its syntax, and its meaning.
The first two issues (the textual form and the syntax) are closely related. The consonantal text in 2 Samuel 22:35 (vocalized וְנִחַת) lacks the final he :
Psalm 18:35
2 Samuel 22:35
נחתה
נחת
The most straightforward reading of the consonants נחתה is a 3rd person feminine singular verb, in which case the “arms” (זְרוֹעֹתָֽי) are the subject:
E.g., ESV “He trains my hands for war, so that my arms can bend a bow of bronze”
The most straightforward reading of the consonants נחת is either:
A 2nd person masculine singular verb (נִחַתָּ), in which case God is the subject of the clause:
E.g., LXX-Psalms 17:35(MT 18:35) διδάσκων χεῖράς μου εἰς πόλεμον καὶ ἔθου τόξον χαλκοῦν τοὺς βραχίονάς μου “training my hands for battle, and my arms you made a bronze bow.”
A third 3rd person masculine singular verb (נִחַת), in which case God is the subject.
E.g., NLT “He trains my hands for battle; he strengthens my arm to draw a bronze bow”.
Translations generally show three options for the meaning of the נחת verb in this verse.
The majority translations reflect an interpretation where נחת means to “bend”.
E.g., ESV “He trains my hands for war, so that my arms can bend a bow of bronze”.
Some translations reflect the interpretation “use” >> “aim”.
E.g., CEV “who trains my hands for battle, and my arms aim an arrow tipped with bronze”.
Finally, a handful of translations reflect “to strengthen”.
E.g., NLT “He trains my hands for battle; he strengthens my arm to draw a bronze bow”.
Argument Maps
The following argument maps are divided into two major sections. The first section consists of the options for the subject of the נחת verb. The second section will consider the meaning. Note that the argumentation for the correct textual form will be included within the first section. This is because it has a significant impact on the correct analysis (whether the subject is “arms” or God).
Who is the subject of נִחֲתָה?
Translations are generally divided as interpreting either God as the subject—either in the third or second person—or “arms” (זְרוֹעֹתָֽי).[2] Note that the following argument maps assume that the root of the verb in question is נחת. This root is defended in the second set of argument maps.
The “arms” (זְרוֹעֹתָֽי) are the subject
The vast majority of translations take “arms” (זְרוֹעֹתָֽי) as the subject; e.g., “He trains my hands for war, so that my arms can bend a bow of bronze” (ESV; cf. NET, NIV, GNT, REB, NJB, JPS, NEB, LUTH2017, HFA, ELB, GNB2018, ZÜ, TOB, NBS, NVS78P, RVR95, NVI, BTX, CEV).
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[“Arms” (זְרוֹעֹתָֽי) as subject]: The subject of נִחֲתָה is the noun phrase “my arms” (זְרוֹעֹתָֽי). #dispreferred
+<Gender Agreement>: זְרוֹעֹתָֽי “my arms” agrees with נחתה in Gender. #dispreferred
+<Best reading of form>: The most straightforward reading of the form נִחֲתָ֥ה, with the final ה, is a 3rd feminine singular form from the root נחת. #dispreferred
+<Normal spelling conventions>: Verb roots ending in ת normally show the ה in their orthography in the 3fs. #dispreferred
+[3fs forms of verbs ending in ת]: חִתְּתָה “she was disheartened” (piel); שָׁבְתָה “she/it rested” (qal); נִכְרְתָה “she/it was cut off” (niphal); מֵתָה “she/it died” (qal). #dispreferred
<_<Different form>: Textually, the correct form Psalm 18:35 is נחת instead of נחתה.
<_<Defective spelling>: The form נחת could be interpreted as 3fs with defective spelling. #dispreferred
-<Defective 3fs unattested>: There are no defectively spelled 3fs perfect forms in the Hebrew Bible. #dispreferred
+<Emendation>: נחתה in Psalm 18:35 should be emended to נחת.
+<נחתה explainable by נחת>: The extra ה at the end of נחתה could have easily arisen through a plene spelling of a 2ms perfect form.
+<Ancient Sources>: The 3ms form נחת is reflected in a number of ancient sources.
+<Samuel text>: The form נחת is found in the parallel text in Samuel.
+[2 Samuel 22:35]: וְנִחַ֥ת קֶֽשֶׁת־נְחוּשָׁ֖ה זְרֹעֹתָֽי׃
+<Versions>: Aquila, Symmachus and the Peshitta both explicitly reflect a 3ms form.
+[Aquila, Symmachus and Peshitta Psalms]: κατεσκεύασε... βραχιόνας μου “he equipped... my arms”; ܘܫܪܪ “he strengthened”; Symmachus (ἑδ)ράζων... Τοὺς βραχιόνας μου “equipping... my arms”.
-<Number mismatch>: Taking the plural זְרוֹעֹתָֽי “arms” as the subject of the singular נִחֲתָה results in a mismatch in number.
<_ <Agreement rules make room for mismatch>: “Plurals of names of animals or things, and of abstracts, whether they be masculine or feminine, are frequently construed with the feminine singular of the verbal predicate” (GKC §145k :G: ). #dispreferred
Argument Map n0 “Arms” (זְרוֹעֹתָֽי) as subject The subject of נִחֲתָה is the noun phrase “my arms” (זְרוֹעֹתָֽי). n1 3fs forms of verbs ending in ת חִתְּתָה “she was disheartened” (piel); שָׁבְתָה “she/it rested” (qal); נִכְרְתָה “she/it was cut off” (niphal); מֵתָה “she/it died” (qal). n6 Normal spelling conventions Verb roots ending in ת normally show the ה in their orthography in the 3fs. n1->n6 n2 2 Samuel 22:35 וְנִחַ֥ת קֶֽשֶׁת־נְחוּשָׁ֖ה זְרֹעֹתָֽי׃ n13 Samuel text The form נחת is found in the parallel text in Samuel. n2->n13 n3 Aquila, Symmachus and Peshitta Psalms κατεσκεύασε...βραχιόνας μου “he equipped...my arms”; ܘܫܪܪ “he strengthened”; Symmachus (ἑδ)ράζων...Τοὺς βραχιόνας μου “equipping...my arms”. n14 Versions Aquila, Symmachus and the Peshitta both explicitly reflect a 3ms form. n3->n14 n4 Gender Agreement זְרוֹעֹתָֽי “my arms” agrees with נחתה in Gender. n4->n0 n5 Best reading of form The most straightforward reading of the form נִחֲתָ֥ה, with the final ה, is a 3rd feminine singular form from the root נחת. n5->n4 n6->n5 n7 Different form Textually, the correct form Psalm 18:35 is נחת instead of נחתה. n7->n5 n8 Defective spelling The form נחת could be interpreted as 3fs with defective spelling. n8->n7 n9 Defective 3fs unattested There are no defectively spelled 3fs perfect forms in the Hebrew Bible. n9->n8 n10 Emendation נחתה in Psalm 18:35 should be emended to נחת. n10->n7 n11 נחתה explainable by נחת The extra ה at the end of נחתה could have easily arisen through a plene spelling of a 2ms perfect form. n11->n10 n12 Ancient Sources The 3ms form נחת is reflected in a number of ancient sources. n12->n10 n13->n12 n14->n12 n15 Number mismatch Taking the plural זְרוֹעֹתָֽי “arms” as the subject of the singular נִחֲתָה results in a mismatch in number. n15->n0 n16 Agreement rules make room for mismatch “Plurals of names of animals or things, and of abstracts, whether they be masculine or feminine, are frequently construed with the feminine singular of the verbal predicate” (GKC §145k 🄶). n16->n15
God (3rd person) is the subject (preferred)
Only a one modern and one ancient version take God as the subject, referenced in the third person; viz., “He trains my hands for battle; he strengthens my arm to draw a bronze bow” (NLT; cf., Aquila, Peshitta, Symmachus).
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[God as subject]: The subject of the נחתה/נחת verb is God, referenced in the 3rd person.
+ <Preferred form>
+<Person shift>: Taking God as the subject referenced in the 3rd person avoids a sudden person shift within the same verse.
+<God as subject in context>: God, referenced in the 3rd person, is the subject of the finite verbs in the previous two verses.
+[Psalm 18:33b & 34b]: 33 “He made (וַיִּתֵּן) my endeavours secure”; 34 “He set me (יַעֲמִידֵנִי) upon my heights”.
-<Gender mismatch>: The form נִחֲתָה is feminine whereas God requires a masculine verb. #dispreferred
+<Best reading of form>: The most straightforward reading of the form נִחֲתָ֥ה, with the final ה, is a 3rd feminine singular form. #dispreferred
+<Normal spelling conventions>: Verb roots ending in ת normally show the ה in their orthography in the 3fs. #dispreferred
+[3fs forms of verbs ending in ת]: חִתְּתָה “she was disheartened” (piel); שָׁבְתָה “she/it rested” (qal); נִכְרְתָה “she/it was cut off” (niphal); מֵתָה “she/it died” (qal). #dispreferred
<_<Preferred form>: Textually, the preferred form in Psalm 18:35 should be נחת instead of נחתה, and נחת is best read as 3ms.
+<Emendation>: נחתה in Psalm 18:35 should be emended to נחת.
+<נחתה explainable by נחת>: The extra ה at the end of נחתה could have easily arisen through a plene spelling of a 2ms perfect form.
+<Ancient Sources>: The 3ms form נחת is reflected in a number of ancient sources.
<_<Defective spelling>: The form נחת could be interpreted as 3fs with defective spelling. #dispreferred
<_<Defective 3fs unattested>: There are no defectively spelled 3fs perfect forms in the Hebrew Bible.
<_<2ms reading>: The form נחת could be interpreted as 2ms (i.e. , נִחַתָּ). #dispreferred
+<Ancient support>: The LXX and Quinta of Psalms interpret the form as 2ms, and other versions reflect a similar reading.
+[LXX and Quinta of Psalm 18:35 with other versions]: you made (ἔθου) my hands a bronze bow; Quinta καὶ̣ ἔθου “and you made” cf. LXX-Samuel (Origin's text) “Guiding (κατάξας) a bow (τόξον) of bronze in/with my arms”
<_<Person shift>
+<Samuel text>: The form נחת is found in the parallel text in Samuel.
+[2 Samuel 22:35]: וְנִחַ֥ת קֶֽשֶׁת־נְחוּשָׁ֖ה זְרֹעֹתָֽי׃
+<Versions>: Aquila, Symmachus and the Peshitta both explicitly reflect a 3ms form.
+[Aquila, Symmachus and Peshitta Psalms]: κατεσκεύασε... βραχιόνας μου “he equipped... my arms”; ܘܫܪܪ “he strengthened”; Symmachus (ἑδ)ράζων... Τοὺς βραχιόνας μου “equipping... my arms”.
Argument Map n0 God as subject The subject of the נחתה/נחת verb is God, referenced in the 3rd person. n1 Psalm 18:33b & 34b 33 “He made (וַיִּתֵּן) my endeavours secure”; 34 “He set me (יַעֲמִידֵנִי) upon my heights”. n8 God as subject in context God, referenced in the 3rd person, is the subject of the finite verbs in the previous two verses. n1->n8 n2 3fs forms of verbs ending in ת חִתְּתָה “she was disheartened” (piel); שָׁבְתָה “she/it rested” (qal); נִכְרְתָה “she/it was cut off” (niphal); מֵתָה “she/it died” (qal). n11 Normal spelling conventions Verb roots ending in ת normally show the ה in their orthography in the 3fs. n2->n11 n3 LXX and Quinta of Psalm 18:35 with other versions you made (ἔθου) my hands a bronze bow; Quinta καὶ̣ ἔθου “and you made” cf. LXX-Samuel (Origin's text) “Guiding (κατάξας) a bow (τόξον) of bronze in/with my arms” n18 Ancient support The LXX and Quinta of Psalms interpret the form as 2ms, and other versions reflect a similar reading. n3->n18 n4 2 Samuel 22:35 וְנִחַ֥ת קֶֽשֶׁת־נְחוּשָׁ֖ה זְרֹעֹתָֽי׃ n19 Samuel text The form נחת is found in the parallel text in Samuel. n4->n19 n5 Aquila, Symmachus and Peshitta Psalms κατεσκεύασε...βραχιόνας μου “he equipped...my arms”; ܘܫܪܪ “he strengthened”; Symmachus (ἑδ)ράζων...Τοὺς βραχιόνας μου “equipping...my arms”. n20 Versions Aquila, Symmachus and the Peshitta both explicitly reflect a 3ms form. n5->n20 n6 Preferred form Textually, the preferred form in Psalm 18:35 should be נחת instead of נחתה, and נחת is best read as 3ms. n6->n0 n10 Best reading of form The most straightforward reading of the form נִחֲתָ֥ה, with the final ה, is a 3rd feminine singular form. n6->n10 n7 Person shift Taking God as the subject referenced in the 3rd person avoids a sudden person shift within the same verse. n7->n0 n17 2ms reading The form נחת could be interpreted as 2ms (i.e., נִחַתָּ). n7->n17 n8->n7 n9 Gender mismatch The form נִחֲתָה is feminine whereas God requires a masculine verb. n9->n0 n10->n9 n11->n10 n12 Emendation נחתה in Psalm 18:35 should be emended to נחת. n12->n6 n13 נחתה explainable by נחת The extra ה at the end of נחתה could have easily arisen through a plene spelling of a 2ms perfect form. n13->n12 n14 Ancient Sources The 3ms form נחת is reflected in a number of ancient sources. n14->n12 n15 Defective spelling The form נחת could be interpreted as 3fs with defective spelling. n15->n14 n16 Defective 3fs unattested There are no defectively spelled 3fs perfect forms in the Hebrew Bible. n16->n15 n17->n14 n18->n17 n19->n14 n20->n14
God (2rd person) is the subject
Only the LXX, Quinta and the Gallican Psalter reflect an interpretation where the subject of נִחֲתָה is God, addressed in the second person.
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[God as subject]: The subject of the נחתה/נחת verb is God, addressed in the 2nd person. #dispreferred
-<Lack of Agreement>: The form נִחֲתָה is best read as 3fs, whereas God addressed in the 2nd person would require 2ms verb.
-<Best reading of form>: The most straightforward reading of the form נִחֲתָ֥ה, with the final ה, is a 3rd feminine singular form.
+<Normal spelling conventions>: Verb roots ending in ת normally show the ה in their orthography in the 3fs.
+[3fs forms of verbs ending in ת]: חִתְּתָה “she was disheartened” (piel); שָׁבְתָה “she/it rested” (qal); נִכְרְתָה “she/it was cut off” (niphal); מֵתָה “she/it died” (qal).
<_<Other Spelling Conventions>: Plene 2ms forms are not un-common in the MT and are very common in ancient manuscripts. #dispreferred
<_<Preferred form>: Textually, the form נחת in Psalm 18:35 is to be preferred instead of נחתה. #dispreferred
+<Emendation>: נחתה ins Psalm 18:35 should be emended to נחת. #dispreferred
+<נחתה explainable by נחת>: The extra ה at the end of נחתה could have easily arisen through a plene spelling of a 2ms perfect form. #dispreferred
+<Ancient Sources>: A 2ms reading is reflected in the LXX. #dispreferred
+[LXX of Psalm 18:35]: you made (ἔθου) my hands a bronze bow. #dispreferred
<_<Better read as 3ms>: The consonants נחת are better interpreted as 3ms.
+<Avoiding sudden person shift>: Taking God as the subject referenced in the 3rd person avoids a sudden shift to 2nd person in the same verse.
+<God as subject in context>: God, referenced in the 3rd person, is the subject of the finite verbs in the previous two verses.
+[Psalm 18:33b & 34b]: 33 “He made (וַיִּתֵּן) my endeavours secure”; 34 “He set me (יַעֲמִידֵנִי) upon my heights”.
+<Ancient Witnesses>: The 3ms form נחת is reflected in a number of ancient sources.
+<Samuel text>: The form נחת is found in the parallel text in Samuel.
+[2 Samuel 22:35]: וְנִחַ֥ת קֶֽשֶׁת־נְחוּשָׁ֖ה זְרֹעֹתָֽי׃
+<Versions>: Aquila, Symmachus and the Peshitta both explicitly reflect a 3ms form.
+[Aquila, Peshitta]: κατεσκεύασε... βραχιόνας μου “he equipped... my arms”; ܘܫܪܪ “he strengthened”; Symmachus (ἑδ)ράζων... Τοὺς βραχιόνας μου “equipping... my arms”.
Argument Map n0 God as subject The subject of the נחתה/נחת verb is God, addressed in the 2nd person. n1 3fs forms of verbs ending in ת חִתְּתָה “she was disheartened” (piel); שָׁבְתָה “she/it rested” (qal); נִכְרְתָה “she/it was cut off” (niphal); מֵתָה “she/it died” (qal). n8 Normal spelling conventions Verb roots ending in ת normally show the ה in their orthography in the 3fs. n1->n8 n2 LXX of Psalm 18:35 you made (ἔθου) my hands a bronze bow. n13 Ancient Sources A 2ms reading is reflected in the LXX. n2->n13 n3 Psalm 18:33b & 34b 33 “He made (וַיִּתֵּן) my endeavours secure”; 34 “He set me (יַעֲמִידֵנִי) upon my heights”. n16 God as subject in context God, referenced in the 3rd person, is the subject of the finite verbs in the previous two verses. n3->n16 n4 2 Samuel 22:35 וְנִחַ֥ת קֶֽשֶׁת־נְחוּשָׁ֖ה זְרֹעֹתָֽי׃ n18 Samuel text The form נחת is found in the parallel text in Samuel. n4->n18 n5 Aquila, Peshitta κατεσκεύασε...βραχιόνας μου “he equipped...my arms”; ܘܫܪܪ “he strengthened”; Symmachus (ἑδ)ράζων...Τοὺς βραχιόνας μου “equipping...my arms”. n19 Versions Aquila, Symmachus and the Peshitta both explicitly reflect a 3ms form. n5->n19 n6 Lack of Agreement The form נִחֲתָה is best read as 3fs, whereas God addressed in the 2nd person would require 2ms verb. n6->n0 n7 Best reading of form The most straightforward reading of the form נִחֲתָ֥ה, with the final ה, is a 3rd feminine singular form. n7->n0 n8->n7 n9 Other Spelling Conventions Plene 2ms forms are not un-common in the MT and are very common in ancient manuscripts. n9->n7 n10 Preferred form Textually, the form נחת in Psalm 18:35 is to be preferred instead of נחתה. n10->n7 n11 Emendation נחתה ins Psalm 18:35 should be emended to נחת. n11->n10 n12 נחתה explainable by נחת The extra ה at the end of נחתה could have easily arisen through a plene spelling of a 2ms perfect form. n12->n11 n13->n11 n14 Better read as 3ms The consonants נחת are better interpreted as 3ms. n14->n13 n15 Avoiding sudden person shift Taking God as the subject referenced in the 3rd person avoids a sudden shift to 2nd person in the same verse. n15->n14 n16->n15 n17 Ancient Witnesses The 3ms form נחת is reflected in a number of ancient sources. n17->n14 n18->n17 n19->n17
What is the meaning of נִחֲתָה?
The three main meanings for the נחת verb expressed by translations are either “to bend”, “to use, aim”, “to strengthen”.
“To bend”
The majority of modern translations reflect the meaning “to bend” the bow; e.g., “He trains my hands for war, so that my arms can bend a bow of bronze” (ESV; cf. NET, NIV, NRSV, NJB, JPS, LUTH2017; HFA, ELB, EÜ2016, GNB2018, ZÜ, TOB, NBS, NVS78P, BDS, PDV2017, NFC, S21, RVR95, NVI, BTX).
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[“To bend”]: The general meaning of the piel form of נחת in Psalm 18:35 is “to bend”. #dispreferred
+<Derivable from qal>: The qal of נחת means “to descend” and so the piel would mean “to make descend”, i.e. to “bend”. #dispreferred
+[The qal of נחת as “descend”]: ESV “Shall we descend (נָחַת) together into the dust” (Job 17:16); ESV “And in peace they go down (יֵחָתּוּ) to Sheol” (Job 21:13).” #dispreferred
+<Reference to stringing>: “Bending” a bow refers to stringing the bow. #dispreferred
+<Bending a bow in order to string it>: Warriors would string their bow by stepping on it, thereby bending it (Emerton 2003 :A: ) #dispreferred
-<Context>: “... the immediate literary context focuses on the gift of divine strength to the king’s feet and hands, it seems most likely that the metaphor’s focus is on the strength of the king’s arms rather than on the gift of a weapon, and that it is an image of YhWh giving the king the skill and strength to draw a heavy bow... Whilst the art of stringing a bow was no doubt a difficult skill to acquire, it is the actual drawing of the bow that displays strength” (Gray 2014, 149 :M: ).
+<Reference to drawing>: “Bending” a bow refers to drawing the bow string (Gray 2014, 149 :M: ) #dispreferred
-<Inappropriate semantics>: The semantic extension “cause to descend” >> “draw” does not make much sense (see Hupfeld 1855, 389 :C: ).
+<Bow not completely descending>: While the top of the bow could descends when it is drawn, the bottom of the bow ascends.
-<More natural expression>: “Drawing” a bow back is usually expressed with the verb משך.
+[משך as “to draw back”]: “And a man drew back (מָשַׁךְ) his bow” (1 Kg 22:34 cf. 2 Chron 18:33); “... to Tarshish, Pul and Lud, who draw the bow (מֹ֥שְׁכֵי קֶ֖שֶׁת)” (Isa. 66:19).
Argument Map n0 “To bend” The general meaning of the piel form of נחת in Psalm 18:35 is “to bend”. n1 The qal of נחת as “descend” ESV “Shall we descend (נָחַת) together into the dust” (Job 17:16); ESV “And in peace they go down (יֵחָתּוּ) to Sheol” (Job 21:13).” n3 Derivable from qal The qal of נחת means “to descend” and so the piel would mean “to make descend”, i.e. to “bend”. n1->n3 n2 משך as “to draw back” “And a man drew back (מָשַׁךְ) his bow” (1 Kg 22:34 cf. 2 Chron 18:33); “...to Tarshish, Pul and Lud, who draw the bow (מֹ֥שְׁכֵי קֶ֖שֶׁת)” (Isa. 66:19). n10 More natural expression “Drawing” a bow back is usually expressed with the verb משך. n2->n10 n3->n0 n4 Reference to stringing “Bending” a bow refers to stringing the bow. n4->n0 n5 Bending a bow in order to string it Warriors would string their bow by stepping on it, thereby bending it (Emerton 2003 🄰) n5->n4 n6 Context “...the immediate literary context focuses on the gift of divine strength to the king’s feet and hands, it seems most likely that the metaphor’s focus is on the strength of the king’s arms rather than on the gift of a weapon, and that it is an image of YhWh giving the king the skill and strength to draw a heavy bow...Whilst the art of stringing a bow was no doubt a difficult skill to acquire, it is the actual drawing of the bow that displays strength” (Gray 2014, 149 🄼). n6->n5 n7 Reference to drawing “Bending” a bow refers to drawing the bow string (Gray 2014, 149 🄼) n7->n0 n8 Inappropriate semantics The semantic extension “cause to descend” >> “draw” does not make much sense (see Hupfeld 1855, 389 🄲). n8->n7 n9 Bow not completely descending While the top of the bow could descends when it is drawn, the bottom of the bow ascends. n9->n8 n10->n7
“To use, aim”
A handful of modern translations interpret the meaning of נחת/נחתה as “to use” or more specifically, “to aim”, e.g., "You teach my hands to fight and my arms to use a bow of bronze" (CEV, cf. GNT, NEB, REB).
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[“To use, aim”]: The meaning of the נחת verb in Psalm 18:35 is to “use”, more specifically “to aim”. #dispreferred
+<From root נחה>: The word נחת is a qal 2nd masculine singular form from the root נחה “to lead” written defectively, viz., נַחִתָ(ה). #dispreferred
+<Revocalization>: The MT should be revocalized from נִחַת/נִחֲתָה to נַחִתָ(ה) (Pinker 2005, 4 :A: ). #dispreferred
-<Extremely rare spelling>: Out of 214 occurrences of 2ms perfect III-ה verbs only four are written defectively (Deut 4:35; 2 Sam 12:10; 1 Kgs 9:3; Psa 10:14) (cf. Gray 2014, 151 n.61 :M: )
-<Sudden shift>: Taking נחת as second person introduces a sudden shift to 2nd person both within a single verse and within this strophe (vv. 33–35).
+<God as subject in context>: God, referenced in the 3rd person, is the subject of the finite verbs in the previous two verses.
+[Psalm 18:33b & 34b]: 33 “He made (וַיִּתֵּן) my endeavours secure”; 34 “He set me (יַעֲמִידֵנִי) upon my heights”.
Argument Map n0 “To use, aim” The meaning of the נחת verb in Psalm 18:35 is to “use”, more specifically “to aim”. n1 Psalm 18:33b & 34b 33 “He made (וַיִּתֵּן) my endeavours secure”; 34 “He set me (יַעֲמִידֵנִי) upon my heights”. n6 God as subject in context God, referenced in the 3rd person, is the subject of the finite verbs in the previous two verses. n1->n6 n2 From root נחה The word נחת is a qal 2nd masculine singular form from the root נחה “to lead” written defectively, viz., נַחִתָ(ה). n2->n0 n3 Revocalization The MT should be revocalized from נִחַת/נִחֲתָה to נַחִתָ(ה) (Pinker 2005, 4 🄰). n3->n2 n4 Extremely rare spelling Out of 214 occurrences of 2ms perfect III-ה verbs only four are written defectively (Deut 4:35; 2 Sam 12:10; 1 Kgs 9:3; Psa 10:14) (cf. Gray 2014, 151 n.61 🄼) n4->n3 n5 Sudden shift Taking נחת as second person introduces a sudden shift to 2nd person both within a single verse and within this strophe (vv. 33–35). n5->n2 n6->n5
“To strengthen” (preferred)
Only a couple of modern translations, but a number of ancient versions, reflect the meaning “to strengthen”; e.g., “He trains my hands for battle; he strengthens my arm to draw a bronze bow” (NLT; cf. DHH94I, Aquila, Vulgate, Peshitta, Targum; perhaps also LXX, Gallican Psalter).
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[“Strengthen”]: The meaning of the נחת verb in Psalm 18:35 is to “strengthen”.
+<Context>: “... the immediate literary context focuses on the gift of divine strength to the king’s feet and hands” (Gray 2014, 149 :M: )
+<נַחַת “strength” in Isaiah 30:30>: The noun נַחַת “strength” is attested in Isaiah 30:30.
+[Isaiah 30:30 “strength”]: “God will make his glorious voice heard, and he will show the strength (נַחַת) of his arm”.
+<Egyptian loanword>: The noun נַחַת is an Egyptian loanword meaning “strength” (Noonan, 2019 151 :M: ).
+<Rhetorical significance of Egyptian loan>: The use of an Egyptian loanword in Isaiah 30:30 has rhetorical significance since Isaiah 30 is an oracle against Egypt.
+<Context for borrowing>: One inroad into Hebrew would have been the names of Levites, which were frequently of Egyptian origin (Bejon p.c.).
-<נַחַת “descent” in Isaiah 30:30>: In Isaiah 30:30 the noun נַחַת has its ordinary meaning of “descent”. #dispreferred
+[Isaiah 30:30 “descent”]: “God will make his glorious voice heard, and he will show the descent (נַחַת) of his arm”. #dispreferred
+<Parallels to a “descending” arm>: The context of Isaiah 30 contains events that would parallel/specify the “descent” of the arm. #dispreferred
+[Parallel images to “descent” of an arm]: “He will strike them with a rod (שֵׁבֶט) (v. 31)”; “every passing of the appointed staff (מַטֵּה) (v. 32)”. #dispreferred
+<Northwest semitic parallels>: The root nḥt is also used to refer to “strength” in Ugaritic.
+[KTU 1.23]: “As for El, his staff is powerful (nḥt)” (Good 1986, 155–156 :A: ).
+<Scriptural precedence>: In Ezek 30:24 God strengthens the Babylonian king by placing a sword in his hand (see Block 1997, 177 :C: ).
+[Ezek 30:24]: ESV “And I will strengthen the arms of the king of Babylon and put my sword in his hand”
+<Valency>: Verbs expressing supporting or furnishing usually take double objects (cf. GKC §117ff :G: ).
+[Double objects with support verbs]: “Strengthen your heart with a morsel of bread (סְעָ֧ד לִבְּךָ֛ פַּת־לֶ֖חֶם)” (Judg. 19:5); “Uphold me with a spirit of willingness (וְר֖וּחַ נְדִיבָ֣ה תִסְמְכֵֽנִי׃)” (Psa. 51:12). “And I will strengthen him with your robe (וְאַבְנֵֽטְךָ֙ אֲחַזְּקֶ֔נּוּ)” (Isa. 21:22).
Argument Map n0 “Strengthen” The meaning of the נחת verb in Psalm 18:35 is to “strengthen”. n1 Isaiah 30:30 “strength” “God will make his glorious voice heard, and he will show the strength (נַחַת) of his arm”. n8 נַחַת “strength” in Isaiah 30:30 The noun נַחַת “strength” is attested in Isaiah 30:30. n1->n8 n2 Isaiah 30:30 “descent” “God will make his glorious voice heard, and he will show the descent (נַחַת) of his arm”. n12 נַחַת “descent” in Isaiah 30:30 In Isaiah 30:30 the noun נַחַת has its ordinary meaning of “descent”. n2->n12 n3 Parallel images to “descent” of an arm “He will strike them with a rod (שֵׁבֶט) (v. 31)”; “every passing of the appointed staff (מַטֵּה) (v. 32)”. n13 Parallels to a “descending” arm The context of Isaiah 30 contains events that would parallel/specify the “descent” of the arm. n3->n13 n4 KTU 1.23 “As for El, his staff is powerful (nḥt)” (Good 1986, 155–156 🄰). n14 Northwest semitic parallels The root nḥt is also used to refer to “strength” in Ugaritic. n4->n14 n5 Ezek 30:24 ESV “And I will strengthen the arms of the king of Babylon and put my sword in his hand” n15 Scriptural precedence In Ezek 30:24 God strengthens the Babylonian king by placing a sword in his hand (see Block 1997, 177 🄲). n5->n15 n6 Double objects with support verbs “Strengthen your heart with a morsel of bread (סְעָ֧ד לִבְּךָ֛ פַּת־לֶ֖חֶם)” (Judg. 19:5); “Uphold me with a spirit of willingness (וְר֖וּחַ נְדִיבָ֣ה תִסְמְכֵֽנִי׃)” (Psa. 51:12). “And I will strengthen him with your robe (וְאַבְנֵֽטְךָ֙ אֲחַזְּקֶ֔נּוּ)” (Isa. 21:22). n16 Valency Verbs expressing supporting or furnishing usually take double objects (cf. GKC §117ff 🄶). n6->n16 n7 Context “...the immediate literary context focuses on the gift of divine strength to the king’s feet and hands” (Gray 2014, 149 🄼) n7->n0 n8->n0 n9 Egyptian loanword The noun נַחַת is an Egyptian loanword meaning “strength” (Noonan, 2019 151 🄼). n9->n8 n10 Rhetorical significance of Egyptian loan The use of an Egyptian loanword in Isaiah 30:30 has rhetorical significance since Isaiah 30 is an oracle against Egypt. n10->n9 n11 Context for borrowing One inroad into Hebrew would have been the names of Levites, which were frequently of Egyptian origin (Bejon p.c.). n11->n9 n12->n0 n13->n12 n14->n0 n15->n0 n16->n0
Conclusion (B)
In Psalm 18:35 the form נִחֲתָה should be emended with the consonants and vocalization of the parallel word in 2 Sam 18:35 נִחַת. The extra he is explainable as a scribal error, and the natural parsing of נִחַת (third masculine singular) avoids a sudden person shift within the section (vv. 33–35), in which the preceding finite verbs are all third person masculine singular. Thus, the most natural subject is the subject of those verbs—God.
The form נִחַת would then be parsed as piel third masculine singular from the root נחת. The meaning would be “to strengthen.” The semantics of “strength” became associated with this root through borrowing of the Egyptian noun nḥt , attested as נַחַת “strength” in Isaiah 30:30.
Understanding God as the (third person) subject and נִחַת meaning “to strengthen” brings coherence to the context of the surrounding section (vv. 33–35). There, the Psalmist describes how God makes all his endeavours successful (v. 33) by strengthening his feet (v. 34) and his hands (v. 35).
For these reasons we have translated Psalm 18:35 as follows:
Training my hands for war,
he strengthened my arms with a bow of bronze. [3]
The meaning, similar to Ezekiel 30:24 cited above, is that God strengthened the psalmist by giving him a powerful bow.
Research
Translations
Ancient
LXX: διδάσκων χεῖράς μου εἰς πόλεμον καὶ ἔθου τόξον χαλκοῦν τοὺς βραχίονάς μου[4]
"training my hands for battle, and my arms you made a bronze bow."[5]
Aquila: διδάσκων χεῖρας μου εις πόλεμον καὶ κατεσκεύασε τόξον χαλκοῦν βραχιόνας μου[6]
"Training my hands for war, he equipped my hands with a bow of bronze."
Symmachus: διδάσκων χεῖρας μου εις πόλεμον καὶ ἑδράζων ὡς τόξον χακλοῦν τοὺς βραχιόνας μου[7]
"Training my hands for war and securing my arms like a bronze bow."
Quinta: διδάσκων χεῖράς μου εἰς πόλεμον καὶ ἔθου τόξον χαλκοῦν τοὺς βραχίονάς μου[8]
"Training my hands for battle, and my arms you made a bronze bow."
Vulgate (iuxta Hebr.): docens manus meas ad proelium et componens quasi arcum aereum brachia mea[9]
"Training my hands for war and preparing my arms as if a bow."
Gallican Psalter: qui doces manus meas in proelium et posuisti arcum aereum brachia mea[10]
"Who, you train my hands in war and you made my arms a bronze bow."
Peshitta: ܐ݁ܠܦ ܐ̈ܝܕܝ ܠܩܪܒܐ݂. ܘܫܪܪ ܐܝܟ ܩܫܬܐ ܕܢܚܫܐ ܕܪ̈ܥܝ[11]
"He has trained my hands for battle; he has strengthened my arms like a bronze bow."[12]
Targum: מליף אידי למעבד קרבא ומתקיף היך קשׁת כרכומי אדרעי׃
"Training my hands to do battle and strengthening my hands like a bow of bronze."
Modern
נחת “to bend”(/“stretch”)
“He trains my hands for war, so that my arms can bend a bow of bronze” (ESV).
“He trains my hands for battle; my arms can bend even the strongest bow” (NET).
“He trains my hands for battle; my arms can bend a bow of bronze” (NIV).
“He trains my hands for war, so that my arms can bend a bow of bronze” (NRSV).
“who trains my hands for battle, my arms to bend a bow of bronze” (NJB).
“who trained my hands for battle; my arms can bend a bow of bronze” (JPS).
“Er lehrt meine Hände streiten und meinen Arm den ehernen Bogen spannen” (LUTH2017).
“Er lehrt mich, die Waffen zu gebrauchen, und zeigt mir, wie ich auch den stärksten Bogen spannen kann” (HFA).
“Er lehrt meine Hände das Kämpfen und meine Arme spannen den ehernen Bogen” (ELB).
“Er lehrte meine Hände zu kämpfen, meine Arme, den ehernen Bogen zu spannen” (EÜ2016).
“Er bringt meinen Händen das Fechten bei und lehrt meine Arme, den Bogen zu spannen” (GNB2018).
“der meine Hände den Kampf lehrt, dass meine Arme den ehernen Bogen spannen” (ZÜ).
“Il entraîne mes mains pour le combat, et mes bras plient l'arc de bronze” (TOB).
“Il enseigne à mes mains la guerre ; mes bras tendent un arc de bronze” (NBS).
“Il exerce mes mains à la bataille, Et mes bras tendent l'arc de bronze” (NVS78P).
”C’est lui qui m’entraîne au combat, et me fait tendre l’arc de bronze” (BDS)
“Il m’entraîne pour le combat, il m’aide à tendre l’arc de bronze” (PDV2017).
“C'est lui qui m'entraîne au combat et qui m'aide à tendre l'arc le plus puissant” (NFC).
“Il exerce mes mains au combat, et mes bras tendent l’arc de bronze” (S21).
“quien adiestra mis manos para la batalla, para tensar con mis brazos el arco de bronce” (RVR95)
“adiestra mis manos para la batalla y mis brazos para tensar un arco de bronce” (NVI).
“Que adiestra mis manos para la batalla, De modo que mis brazos puedan entesar el arco de bronce” (BTX).
נחת “to use, aim”
“You teach my hands to fight and my arms to use a bow of bronze” (CEV).
“He trains me for battle, so that I can use the strongest bow” (GNT).
“who trains my hands for battle, and my arms aim an arrow tipped with bronze” (NEB).
“who trains my hands for battle so that my arms can aim a bronze-tipped bow” (REB).
נחת “to strengthen”[13]
“He trains my hands for battle; he strengthens my arm to draw a bronze bow” (NLT).
“quien me entrena para la batalla, quien me da fuerzas para tensar arcos de bronce” (DHH94I).
Arms as subject
“He trains my hands for war, so that my arms can bend a bow of bronze” (ESV).
“He trains my hands for battle; my arms can bend even the strongest bow” (NET).
“He trains my hands for battle; my arms can bend a bow of bronze” (NIV).
“He trains me for battle, so that I can use the strongest bow” (GNT).[14]
“who trains my hands for battle so that my arms can aim a bronze-tipped bow” (REB).
“who trains my hands for battle, my arms to bend a bow of bronze” (NJB).
“who trained my hands for battle; my arms can bend a bow of bronze” (JPS).
“who trains my hands for battle, and my arms aim an arrow tipped with bronze” (NEB).
“Er lehrt meine Hände streiten und meinen Arm den ehernen Bogen spannen” (LUTH2017).
“Er lehrt mich, die Waffen zu gebrauchen, und zeigt mir, wie ich auch den stärksten Bogen spannen kann” (HFA)[15]
Er lehrt meine Hände das Kämpfen und meine Arme spannen den ehernen Bogen” (ELB).
“Er bringt meinen Händen das Fechten bei und lehrt meine Arme, den Bogen zu spannen” (GNB2018).
“der meine Hände den Kampf lehrt, dass meine Arme den ehernen Bogen spannen” (ZÜ).
“Il entraîne mes mains pour le combat, et mes bras plient l'arc de bronze” (TOB).
“Il enseigne à mes mains la guerre ; mes bras tendent un arc de bronze” (NBS).
“Il exerce mes mains à la bataille, Et mes bras tendent l'arc de bronze” (NVS78P).
“quien adiestra mis manos para la batalla, para tensar con mis brazos el arco de bronce” (RVR95)
“adiestra mis manos para la batalla y mis brazos para tensar un arco de bronce” (NVI).
“Que adiestra mis manos para la batalla, De modo que mis brazos puedan entesar el arco de bronce” (BTX).
“You teach my hands to fight and my arms to use a bow of bronze” (CEV).
God as subject (3rd Person)[16]
“He trains my hands for battle; he strengthens my arm to draw a bronze bow” (NLT).[17]
Secondary Literature
Block, Daniel Isaac. 1997. The Book of Ezekiel, Chapters 25–48. The New International Commentary on the Old Testament. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.
Emerton, J. A. 2003. “Treading the Bow.” Vetus Testamentum 53 (4): 465–86.
Good, Robert J. 1986. “Hebrew and Ugaritic NḤT .” Ugarit-Forschungen 17: 153–156.
Gray, Alison Ruth. 2014. Psalm 18 in Words and Pictures: A Reading Through Metaphor . Leiden: Brill. https://brill.com/view/title/23722 .
NETS =Pietersma, Albert, and Benjamin G. Wright, eds. 2007. A New English Translation of the Septuagint: And the Other Greek Translations Traditionally Included under That Title . Oxford: Oxford University Press.
Noonan, Benjamin J. 2019. Non-Semitic Loanwords in the Hebrew Bible: A Lexicon of Language Contact. University Park, PA: Eisenbrauns. https://doi.org/10.1515/9781646020416 .
Pinker, Aron. 2005. “On the Meaning of קשת נחושה.” Journal of Hebrew Scriptures 5.
Yardeni, Ada. 2002. The Book of Hebrew Script: History, Palaeography, Script Styles, Calligraphy and Design . London & New Castle, DE: The British Library & Oak Knoll Press.
References
18:35
Approved
↑ Hebrew text from OSHB .
↑ Translations that reflect “arms” will often translate metonymically with a simple “I”
↑ For the argument structure of נִחַת “to strengthen”, see the grammar note ”.
↑ Rahlfs (1931, 103–4)
↑ NETS
↑ Göttingen Hexapla Database
↑ Göttingen Hexapla Database
↑ Göttingen Hexapla Database
↑ Weber and Gryson (1994, 789)
↑ Rome (1953, 73)
↑ Walters (1980, 17)
↑ Taylor (2020, 59)
↑ Note that we are not claiming these translations understood נחת itself as meaning “to strengthen”. It merely reflects this meaning. They could have derived it from another meaning, for example, “God causes my arms to bend a bow >> God strengthens my arms...”.
↑ This translation simply uses “I” for “my arms”. It thus reflects an interpretation of the verse where “arms” is the subject
↑ This translation simply uses “I” for “my arms”. It thus reflects an interpretation of the verse where “arms” is the subject
↑ The following versions could be listed here, since God is introduced as an external causer of the “arms bending the bow” event: BDS, PDV2017, NFC.
↑ Note that we are not claiming the NLT understood נחת itself as meaning “to strengthen”. It merely reflects this meaning. They could have derived it from another meaning, for example, “God causes my arms to bend a bow >> God strengthens my arms...”.