The Grammar and Meaning of Ps 92:11b

Introduction

The MT of Ps 92:11 reads as follows:

וַתָּ֣רֶם כִּרְאֵ֣ים קַרְנִ֑י

בַּ֝לֹּתִ֗י בְּשֶׁ֣מֶן רַעֲנָֽן׃

The form and meaning of בַּ֝לֹּתִ֗י has been subject to a number of analyses, complicating the interpretation of the entire second clause.

Two interpretations are illustrated by the following English translations:

• But my horn shalt thou exalt like the horn of an unicorn: I shall be anointed with fresh oil. (KJV)
• But you have exalted my horn like that of the wild ox; you have poured over me fresh oil. (ESV)

Other interpretations absent in major modern translations, though discussed in commentaries or attested in ancient translations, include the following:

• As if I were a wild ox, you have raised my horn; which I have rubbed with fresh oil. (Tate 1998, 460)
• But you raised my horn on high like a buffalo; my exhaustion with refreshing oil. (Goldingay 2008, 52)
• my old age will be as that of the evergreen olive tree (Cohen 2013, 603)

The KJV understands בַּ֝לֹּתִ֗י as an intransitive instance of qal בלל, while the ESV provides a second-person qal with a first-person suffix of the same verb, requiring the emendation בַּלֹּתַנִי. Tate understands the elision of "my horn" in the second clause, such that בַּ֝לֹּתִ֗י is transitive, whereas Goldingay takes the verb וַתָּ֣רֶם of the first line to be elided, such that בַּ֝לֹּתִ֗י provides the object for the elided verb and is analyzed as a first-person-suffixed infinitive construct of the root בלה "to grow old, wear out." Cohen understands בַּ֝לֹּתִ֗י in the same manner as Goldingay, but renders the line as a verbless clause.

Argument Maps

1sg Intransitive

Some translations understand the verb בַּ֝לֹּתִ֗י as an intransitive verb. The KJV, for example, says, "I shall be anointed with fresh oil."

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[1sg intransitive בלל]: The verb בַּ֝לֹּתִ֗י is an intransitive qal: "I am anointed" (Hitzig 1863, 243 :C:; Delitzsch 1877, 69 :C:; Radak :C:).#dispreferred
 + <Context>: The root בלל is commonly collocated with שֶׁמֶן, and so this rendering fits the immediate context well (Rashi :C:, Radak :C:).#dispreferred
  + [Context]: See, e.g., וְעִשָּׂרֹ֨ן סֹ֜לֶת בָּל֨וּל בְּשֶׁ֤מֶן כָּתִית֙ רֶ֣בַע הַהִ֔ין (ESV: " a tenth measure of fine flour mingled with a fourth of a hin of beaten oil," Exod 29:40; cf. Lev 14:10, 21; Num 15:4; 28:5).#dispreferred
 - <Qal בלל>: The qal verb בלל is never of a middle/passive voice, but is always transitive. The passive is communicated by the passive adjective בָּלוּל.
  + [Qal בלל]: See, e.g., Gen 11:7, 9.
 - <The verb בלל>: The verb בלל is never used to "anoint," but always "mix" in the context of שֶׁמֶן (Booij 1988 :A:).
  + [The verb בלל]: See, בָּלוּל and בְּלוּלָה in Exod 29:2, 40; Lev 2:4, 5; 7:10, 12; 9:4; 14:10, 21; 23:13; Num 6:15; 7:13, 19, 25, 31, 37, 43, 49, 55, 61, 67,73, 79; 8:8; 15:4, 9; 28:5, 9, 12, 13, 20, 28; 29:3, 9, 14; cf. also the nominal forms תֶּבֶל and תְּבַלֻּל "confusion" (BDB) in Lev 18:23, 20:12, 21:20.

2sg Transitive

Other translations emend the verb בַּ֝לֹּתִ֗י to read בַּלֹּתַנִי as a 2ms qatal with a 1cs suffix. The ESV, for example, says "You have poured over me fresh oil."

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[2sg בלל]: The verb בַּ֝לֹּתִ֗י should be emended to read בַּלֹּתַנִי, a 2ms qatal with a 1cs suffix, "You anointed me." (Briggs & Briggs 1907, 285 :C:; Kraus 1989, 227 :C:).#dispreferred
 + <Context>: The root בלל is commonly collocated with שֶׁמֶן, and so this rendering fits the immediate context well (Rashi :C:, Radak :C:).#dispreferred
  + [Context]: See, e.g., וְעִשָּׂרֹ֨ן סֹ֜לֶת בָּל֨וּל בְּשֶׁ֤מֶן כָּתִית֙ רֶ֣בַע הַהִ֔ין (ESV: " a tenth measure of fine flour mingled with a fourth of a hin of beaten oil," Exod 29:40; cf. Lev 14:10, 21; Num 15:4; 28:5).#dispreferred
 + <First clause>: This rendering follows the 2sg verb of the previous clause (וַתָּרֶם) and so makes for a strong parallel.#dispreferred
 + <Qal בלל>: Elsewhere, the qal verb בלל is always transitive.#dispreferred
  + [Qal בלל]: See, e.g., Gen 11:7, 9.#dispreferred
 + <Ancient witnesses>: The Peshitta and Targum Psalms interpret the verb as a 2ms qatal with a 1cs suffix.#dispreferred
  + [Ancient witnesses]: Peshitta: ܘܨܒܥܬܢܝ ܒܡܫܚܐ ܡܒܣܡܐ ("you have sprinkled me with fragrant oil; Taylor 2020, 385); Targum Psalms: רביתא יתי במשח רבותא רטיבא דזית עבוף ("you have anointed me with the fresh oil of a luxuriant olive"; Stec 2004, 176).#dispreferred
 - <Textual evidence>: The consonants בלתני are not attested in any Hebrew manuscript.
 - <The verb בלל>: The verb בלל is never used to "anoint," but always "mix" in the context of שֶׁמֶן (Booij 1988 :A:).
  + [The verb בלל]: See, בָּלוּל and בְּלוּלָה in Exod 29:2, 40; Lev 2:4, 5; 7:10, 12; 9:4; 14:10, 21; 23:13; Num 6:15; 7:13, 19, 25, 31, 37, 43, 49, 55, 61, 67,73, 79; 8:8; 15:4, 9; 28:5, 9, 12, 13, 20, 28; 29:3, 9, 14; cf. also the nominal forms תֶּבֶל and תְּבַלֻּל "confusion" (BDB) in Lev 18:23, 20:12, 21:20.

"My horn" elided

According to this view, the verb בַּ֝לֹּתִ֗י is transitive, and the object is the phrase "my horn" (קַרְנִ֑י), elided from the previous clause.

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[1sg transitive בלל]: The verb בַּ֝לֹּתִ֗י is transitive, and the direct object is "my horn" elided from the previous clause: "I anoint \[my horn\] with oil" (Ibn Ezra :C:; Ḥakham 1979, 182 :C:; Hupfeld 1862 28-29 :C:; Radak :C:; Tate 1998, 462-463 :C:).#dispreferred
 + <Syntax>: The transitive use of בלל fits the semantic profile of other uses of qal בלל (e.g., Gen 11:7, 9), and the object is accessible from the previous line.#dispreferred
  <_ <Object gapping>: Object gapping is very rare in Biblical Hebrew poetry, and any recognised instances are backwards gapped (O'Connor 1980, 404-405 :M:)
   + [Backwards object gapping]: See גַּם־שָׁמַ֖יִם נָטָ֑פוּ גַּם־עָבִ֖ים נָ֥טְפוּ מָֽיִם׃ (Judg 5:4); הַרְעִ֤יפוּ שָׁמַ֙יִם֙ מִמַּ֔עַל וּשְׁחָקִ֖ים יִזְּלוּ־צֶ֑דֶק (Isa 45:8) בְּקֶ֥רֶב שָׁנִ֖ים תּוֹדִ֑יעַ בְּרֹ֖גֶז רַחֵ֥ם תִּזְכּֽוֹר׃ (Hab 3:2); and אִֽישׁ־בַּ֭עַר לֹ֣א יֵדָ֑ע וּ֝כְסִ֗יל לֹא־יָבִ֥ין אֶת־זֹֽאת (Ps 92:7).
 + <Ugaritic parallel>: The collocation of mšḥ (=משׁח \["anoint"\]) + qrn (קרן \["horn"\]) is attested in the Ugaritic text KTU 10.2.21–23, and Ps 92:10 is understood to draw upon a common hymn also known in Ugaritic literature (see Avishur 1994, 234-249 :M:).#dispreferred
  + [KTU 10.2.21–23]: qrn dbàtk btlt ˓nt qrn dbàtk b˓l ymšḥ b˓l ymšḥ hm b˓p ("Your powerful horn, girl Anat, your powerful horns will Baal anoint, Baal will anoint them in flight").#dispreferred
  <_ <The verb בלל, not משׁח>: The textual parallel would be much more convincing if משׁח was used in Ps 92 (Loewenstamm 1978, 112 :A:). The verb בלל never means "anoint" but always "mix" in the context of שֶׁמֶן, and indeed occurs in the same sentence as משׁח with a clearly distinguishable meaning (Booij 1988 :A:).
   + [The verb בלל]: See both בלל and משׁח modified by בַּשֶּׁמֶן in Exod 29:2; Lev 2:4; 7:12; and Num 6:15.
    <_ <Cooccurrence>: The cooccurrence of both בלל and משׁח in these contexts indicates a semantic development from "mix" to "smear/rub/anoint" (Tate 1998, 463 :C:).#dispreferred
     - <Semantic contribution>: The verbs בלל and משׁח communicate two different processes in these verses. בלל refers to "mixing" and משׁח refers to "smearing." The latter process is necessary when the food item is too thin (רְקִיקֵי מַצּוֹת, "a thin cake, wafer"; BDB, DCH, HALOT) to be mixed with oil.
     - <Mishnaic Hebrew>: The primary sense of the root בלל is still "to mix" in Mishnaic Hebrew (Jastrow 1903, 173 :L:).
   <_ <Semantic domain>: Both בלל and משׁח semantically belong to the same contextual and lexical domains, so the parallel is still notable.#dispreferred

"My old age" with verb elided

Another analysis of the word בַּ֝לֹּתִ֗י is not as a finite verb at all, but an infinitive construct with a 1cs suffix from the root בלה and should be vocalized as בְּלֹתִי. In this case, it may function as the object of the verb of the previous clause, "you lift up" (וַתָּ֣רֶם), which is elided here in the second clause.

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["My old age"]: The word בַּ֝לֹּתִ֗י is a 1cs-suffixed infinitive construct from the root בלה, meaning "my old age" (vocalized as בְּלֹתִי), with the finite verb of the previous line elided (Goldingay 2008, 52 :C:).#dispreferred
 + <Ancient versions>: This is the interpretation of the LXX, Latin translations, and possibly Symmachus.#dispreferred
  + [Ancient versions]: LXX: καὶ ὑψωθήσεται ὡς μονοκέρωτος τὸ κέρας μου καὶ τὸ γῆράς μου ἐν ἐλαίῳ πίονι ("And my horn will be exalted like a unicorn's, and my old age with thick oil; NETS); Symmachus: ... ἡ παλαίωσίς μου ὡς ἐλαία εὐθαλἠς ("... my old age (is) like a flourishing olive tree"); Jerome (iuxta Hebr.): et exaltabitur quasi monocerotis cornu meum et senecta mea in oleo uberi ("And my horn will be exalted as an ox and my old age in rich oil").#dispreferred
 + <Discourse context>: The contribution of "my old age" fits the message of the psalm, as v. 15 discusses the righteous in their old age and describes them as רַֽעֲנַנִּ֣ים, just as the בְּשֶׁ֣מֶן רַעֲנָֽן in the present verse.#dispreferred
  + [v. 15]: ע֖וֹד יְנוּב֣וּן בְּשֵׂיבָ֑ה דְּשֵׁנִ֖ים וְרַֽעֲנַנִּ֣ים יִהְיֽוּ׃ ("They will still thrive in old age; they will be vigorous and fresh").#dispreferred 
 - <Semantics of בלה>: It is not clear that the semantics of בלה are altogether compatible with "old age." Instead, the verb is prototypically associated with "worn out" objects. For the idea of "old age," the phrase שֵׂיבָתִי would be much clearer.
  <_ <Old people as worn-out garments>: There are instances involving people described with a simile of worn-out garments.#dispreferred
   + [Old people as worn-out garments]: Isa 50:9; 51:6; Ps 102:27; Job 13:28; Sir 14.17.#dispreferred
  - <בלה as "old age">: The verb בלה sometimes refers to old age.#dispreferred
   +> ["My old age"]
   + [בלה as "old age"]: Gen 18:12: אַחֲרֵ֤י בְלֹתִי֙ הָֽיְתָה־לִּ֣י עֶדְנָ֔ה וַֽאדֹנִ֖י זָקֵֽן ("After I am (already) old do I have pleasure – and my husband is old"); Job 21:13: יְבַלּוּ בַטּ֣וֹב יְמֵיהֶ֑ם וּ֝בְרֶ֗גַע שְׁא֣וֹל יֵחָֽתּוּ ("They wear out their days >> grow old in prosperity; in a moment they go down to Sheol").#dispreferred
    <_ <Text of Job 21:13>: It is unclear whether יְבַלּוּ (ketiv) or יְכַלּוּ (qere) should be preferred for the MT of 21:13, as the LXX reads συνετέλεσαν (יְכַלּוּ).
 + <Symmetrical structure>: This interpretation of the grammar results in a symmetrical structure with the first line: verb-prepositional phrase-object––object-prepositional phrase. The pattern also explains the unexpected post-verbal order prepositional phrase-object (כִּרְאֵ֣ים קַרְנִ֑י) in the first line.#dispreferred
  + [Other verb-gapped symmetrical structures]: See, e.g., Isa. 35:6 (V-PP-S––S-PP): כִּֽי־נִבְקְע֤וּ בַמִּדְבָּר֙ מַ֔יִם וּנְחָלִ֖ים בָּעֲרָבָֽה׃.#dispreferred
 + <Surrounding syntax>: The elision implied by this conclusion (elision of וַתָּ֣רֶם), which is the most common type of constituent elision in Biblical Hebrew (Miller 2007 :A:), also occurs in the previous verse.#dispreferred
  + [v. 10]: Ps 92:10a: כִּ֤י הִנֵּ֪ה אֹיְבֶ֡יךָ׀ יְֽהוָ֗ה כִּֽי־הִנֵּ֣ה אֹיְבֶ֣יךָ יֹאבֵ֑דוּ.#dispreferred
 - <Event semantics>: The hiphil verb רום as "to lift up" = "bestow strength, honor" is always collocated with קֶרֶן "horn," never with "old age."

"My old age" in verbless clause (preferred)

Another interpretation of the syntax, takes the infinitive construct בְּלֹתִי "my old age" as the subject of a verbless clause, as suggested by Cohen: my old age will be as that of the evergreen olive tree (2013, 603). This interpretation also assumes a slightly different Hebrew text: כְּשֶׁמֶן instead of בְּשֶׁמֶן.

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=== 
["My old age"]: The word בַּ֝לֹּתִ֗י is a 1cs-suffixed infinitive construct from the root בלה, meaning "my old age" (vocalized as בְּלֹתִי), as the subject of a verbless clause: "my old age is like fresh oil" (Cohen 2013, 602-603 :A:; Loewenstamm 1978, 111-113 :A:).
 + <בְּ vs כְּ>: This interpretation assumes a kaf preposition (כְּשֶׁמֶן, "like oil"), but most witnesses to the text read a bet preposition (בְּשֶׁמֶן).#dispreferred
  + [בְּ vs כְּ]: MT: בְּשֶׁ֣מֶן; LXX: ἐν ἐλαίῳ πίονι; Jerome (Hebr.): in oleo uberi; Peshitta: ܒܡܫܚܐ; Targum: במשח. #dispreferred
  <_ <Symmachus>
  <_ <Scribal error>: The reading בְּשֶׁמֶן can be explained as an early scribal error, since the letters ב and כ share a very similar form. A scribe misunderstood the verb בלתי to mean "mix" and so misread כשמן as בשמן ("with oil") in order to match his understanding of the verb. 
 + <Symmachus>: Symmachus appears to have read כְּשֶׁמֶן and understood the line this way.
  + [Symmachus]: Symmachus: ... ἡ παλαίωσίς μου ὡς ἐλαία εὐθαλἠς ("... my old age (is) like a flourishing olive tree").
  <_ <Translation style>: Symmachus is characteristically free in his translation style, so it is plausible that he is simply trying to make sense of the reading found in all of our other witnesses: בְּשֶׁמֶן. #dispreferred
 + <Discourse context>: The contribution of "my old age" in combination with "fresh oil" fits the message of the psalm, as v. 15 discusses the righteous in their old age and describes them as רַֽעֲנַנִּ֣ים, just as the בְּשֶׁ֣מֶן רַעֲנָֽן in the present verse.
  + [v. 15]: ע֖וֹד יְנוּב֣וּן בְּשֵׂיבָ֑ה דְּשֵׁנִ֖ים וְרַֽעֲנַנִּ֣ים יִהְיֽוּ׃ ("They will still thrive in old age; they will be vigorous and fresh"). 
 + <Other psalms>: The phrase "fresh oil" (שֶׁ֣מֶן רַעֲנָֽן) is probably elliptical for "the oil of a fresh tree" (Goldingay 2008, 59 :C:) and people are compared to a tree with רַעֲנָן in the house of God in other psalms (as well as later in this psalm).
   + [Pss 52:10; 92:13-14]: וַאֲנִ֤י ׀ כְּזַ֣יִת רַ֭עֲנָן בְּבֵ֣ית אֱלֹהִ֑ים; cf. Ps 92:13-14: צַ֭דִּיק כַּתָּמָ֣ר יִפְרָ֑ח כְּאֶ֖רֶז בַּלְּבָנ֣וֹן יִשְׂגֶּֽה׃ שְׁ֭תוּלִים בְּבֵ֣ית יְהוָ֑ה בְּחַצְר֖וֹת אֱלֹהֵ֣ינוּ יַפְרִֽיחוּ׃.
 - <Semantics of בלה>: It is not clear that the semantics of בלה are altogether compatible with "old age." Instead, the verb is prototypically associated with "worn out" objects. For the idea of "old age," the phrase שֵׂיבָתִי would be much clearer.#dispreferred
  <_ <Old people as worn-out garments>: There are instances involving people described with a simile of worn-out garments.
   + [Old people as worn-out garments]: Isa 50:9; 51:6; Ps 102:27; Job 13:28; Sir 14.17.
  - <בלה as "old age">: The verb בלה sometimes refers to old age.
   +> ["My old age"]
   + [בלה as "old age"]: Gen 18:12: אַחֲרֵ֤י בְלֹתִי֙ הָֽיְתָה־לִּ֣י עֶדְנָ֔ה וַֽאדֹנִ֖י זָקֵֽן ("After I am (already) old do I have pleasure – and my husband is old"); Job 21:13: יְבַלּוּ בַטּ֣וֹב יְמֵיהֶ֑ם וּ֝בְרֶ֗גַע שְׁא֣וֹל יֵחָֽתּוּ ("They wear out their days >> grow old in prosperity; in a moment they go down to Sheol").
    <_ <Text of Job 21:13>: It is unclear whether יְבַלּוּ (ketiv) or יְכַלּוּ (qere) should be preferred for the MT of 21:13, as the LXX reads συνετέλεσαν (יְכַלּוּ).#dispreferred

Conclusion (C)

The most common interpretation of בַּ֝לֹּתִ֗י among modern translations is the passive “be anointed.” Nevertheless, qal בלל is always transitive in Biblical Hebrew. Alternatively, we find the second person “you anointed me” in both modern and ancient translations, though there is no manuscript evidence for the consonants בלתני, so both the Peshitta and Targum Psalms seem to have rendered the verb in such a manner in order to simplify the syntax. Further problems arise for the preceding solutions in that, while sharing a semantic domain with משׁח, the root בלל is better understood as “mix,” while משׁח is the prototypical choice for “anoint.” The intepretation involving gapping the object “my horn” from the first clause accounts for the verbal form בַּ֝לֹּתִ֗י, with strong Ugaritic parallels concerning “anointing a horn.” Nevertheless, this interpretation suffers from the same semantic issues as the previous two regarding the root בלל, while object gapping is virtually unattested (unless backwards gapped, which is also quite rare).

Revocalizing בַּ֝לֹּתִ֗י to בְּלֹתִי (an infinitive construct with a 1cs suffix) finds support in the Greek and Latin versions and provides thematic links to the contextual domain picked up by שֵׂיבָה in v. 15. This results in either a case of verb-gapping or a verbless clause. Accordingly, the phrase בְּשֶׁמֶן ("in oil," with a bet preposition) should be emended to כְּשֶׁמֶן ("like oil," with a kaf preposition) (cf. Symmachus), such that the psalmist is compared, even in his old age, to fresh oil. Nevertheless, when "to lift up" is used in the sense of to "make powerful," or, more generally, "bestow health, prestige" the verb רום is always collocated with קְרְן "horn" (see, e.g., 1 Sam 2:1, 10; Pss 75:11; 89:18; 148:14). The grammatical object "my old age" does not provide this semantic result. Thus, the simplest syntactic solution is to read בְּלֹתִי בְּשֶׁ֣מֶן רַעֲנָֽן as a verbless clause: “You lifted up my horn like a wild ox, my old age [will be] like fresh oil.”

Research

Translations

Ancient

• LXX: καὶ ὑψωθήσεται ὡς μονοκέρωτος τὸ κέρας μου καὶ τὸ γῆράς μου ἐν ἐλαίῳ πίονι.
  • "And my horn will be exalted like a unicorn's, and my old age with thick oil."
• Symmachus: ... ἡ παλαίωσίς μου ὡς ἐλαία εὐθαλἠς.
  • "... my old age [is] like a flourishing olive tree."
• Iuxta Hebraeos: et exaltabitur quasi monocerotis cornu meum et senecta mea in oleo uberi
  • "And my horn will be exalted as an ox and my old age in rich oil."
• Peshitta: ܘܨܒܥܬܢܝ ܒܡܫܚܐ ܡܒܣܡܐ
  • "you have sprinkled me with fragrant oil."
• Targum: רביתא יתי במשח רבותא רטיבא דזית עבוף
  • "you have anointed me with the fresh oil of a luxuriant olive."

Modern

1sg Passive

• I shall be anointed with fresh oil (KJV; cf. CEB, CSB, ISV, NASB, NET, NIV, NJPS, REB)
• je suis arrosé avec une huile fraîche (SG21; cf. BDS, NBS, NVSR, TOB)
• mit frischem Öl bin ich überschüttet (EÜ)

2sg Active

• you have poured over me fresh oil (ESV; cf. CJB, GNT, NABRE, NJB, NRSV)
• tu verses sur moi une huile parfumée (PDV; cf. NFC)
• y me ungirás con aceite fresco (RVC; cf. DHH)
• und salbst mich mit frischem Öl (Luther 2017; cf. ELB, ZÜR)

Secondary Literature

Avishur, Yitzhak. 1994. Studies in Hebrew and Ugaritic Psalms. Jerusalem: Magnes Press.

Booij, T. 1988. "The Hebrew Text of Psalm XCII 11," in VT 38, no. 2: 210-214.

Bratcher, Robert G. & Reyburn, William D. 1991. A Translator’s Handbook on the Book of Psalms, UBS Handbook Series. New York: United Bible Societies.

Briggs, Charles A. & Briggs, Emilie G. 1906-1907. A Critical and Exegetical Commentary on the Book of Psalms. New York, NY: C. Scribner’s Sons.

Cohen, Nava. 2013. "Psalm 92: Structure and Meaning," in ZAW 125, no. 4: 593-606.

DBI = Ryken, Leland, Wilhoit, James C. & Longman III, Tremper. 1998. Dictionary of Biblical Imagery. Downers Grove, IL: InterVarsity Press.

Delitzsch, Franz. 1877. Biblical Commentary on the Psalms: Vol. 3. Edinburg: T&T Clark.

Goldingay, John. 2008. Psalms 90-150. Grand Rapids, MI: Baker Academic.

Ḥakham, Amos. 1979. ספר תהלים: ספרים ג–ה (in Hebrew; The Book of Psalms: Books 3-5). Jerusalem: Mossad Harav Kook.

Hitzig, Ferdinand. 1863. Die Psalmen: Übersetzt und Ausgelegt. Leipzig und Heidelberg: C. F. Winter’sche Verlagshandlung.

Hupfeld, Hermann. 1862. Die Psalmen: übersetzt und ausgelegt. Gotha: Friedrich Andreas Perthes.

Ibn Ezra, Abraham on Psalms.

Jastrow, Marcus. 1903. A Dictionary of the Targumim, The Talmud Babli and Yerushalmi, and the Midrashic Literature, Vol 1. London: G. P. Putnam's Sons.

Kraus, H. J. 1989. Psalms 60-150: A Commentary (trans.) H. C. Oswald. Minneapolis, MN: Fortress Press.

Loewenstamm, Samuel, E. 1978. "Balloti bešämän rʿanān," in Ugarit-Forschungen (10), 111-113.

Miller, Cynthia. 2007. "Constraints on Ellipsis in Biblical Hebrew," in Studies in Semitic and Afro-Asiatic Linguistics Presented to Gene B. Gragg, (ed.) C. Miller. Chicago, IL: University of Chicago Press, 165-180.

O'Connor, M. Hebrew Verse Structure. Winona Lake, IN: Eisenbrauns.

Radak (Kimchi, David) on Psalms.

Rashi (Yitzchaki, Shlomo) on Psalms.

Tate, Marvin E. 1990. Psalms 51-100. Dallas, TX: Word Books.

References

92:11