Introduction

The MT of Psalm 68:19c reads:

וְאַ֥ף ס֝וֹרְרִ֗ים לִשְׁכֹּ֤ן ׀ יָ֬הּ אֱלֹהִֽים׃

The difficulties of this part of Psalm 68:19 are complex and led William F. Albright to admit ‘I do not know what to do with this three-beat colon’ (Albright 1950, 24). The difficulties consist of the following interrelated issues:^[1].

The position of וְאַף סוֹרְרִים.
- Some understand this phrase to belong with what precedes (e.g., ESV ‘...and receiving gifts among men, even among the rebellious...’)
  - Symmachus(?), Targum, ESV, NET, NIV, GNT, NLT, NJB, LUTER2017, NGÜ, TOB, NBS, NVS8P, BDS, NFC(?), RVR95, NVI, BTX4
- Others seem to understand this phrase to belong with what follows, thus beginning a new clause (e.g., NRSV ‘...even from those who rebel against the Lord God's abiding there’).
  - LXX, Jerome, NRSV, JPS1985, HFA, ELB, GNB, ZÜR, S21, DHH
The subject of לִשְכּוֹן
- Is it the Lord (יָהּ אֱלֹהִים) (e.g., ESV ‘...that the Lord God may live there’)^[2] ?
  - Symmachus(?), Jerome, Targum, ESV, NET, NIV, GNT, NLT, NRSV, NJB, JPS1985, LUTER2017, NGÜ, TOB, NBS, NVS8P, BDS, NFC, RVR95, NVI, BTX4
- Is it the rebels (e.g., HFA sogar die hartnäckigsten Feinde sind beret...zu unterwerfen ‘even the most obstinate enemy...is ready to submit’).(סוֹרְרִים)?^[3]
  - LXX, Aquila(?), HFA, ELB, GNB, ZÜR, S21, DHH,
Should לִשׁכּוֹן be understood semantically as dependent or as independent?^[4].
- Dependent
  - On סוֹרְרִים (e.g., NRSV ‘even from those who rebel against the Lord God's abiding there’)
    - LXX, NRSV, JPS1985
  - On לָקַחְתָּ (e.g., ESV ‘receiving gifts among men....that the Lord God may dwell there’)
    - Symmachus, Jerome, ESV, NJB, TOB, NVS8P, BDS, RVR95, NVI, BTX4
  - On לָקַחְתָּ or עָלִיתָ (e.g., ESV ‘You ascended...and receiving...that the Lord God may dwell there’)
    - ESV, LUT2017, NBS
  - On an elided verb (e.g., HFA sogar die hartnäckigsten Feinde sind beret...zu unterwerfen ‘even the most obstinate enemy...is ready to submit’)
    - ELB, HFA
- Independent (e.g., NET ‘Indeed the Lord God lives there!’)
  - Targum, NET, NIV, GNT, NLT, NGÜ, ZÜR, NFC, S21, DHH

Argument Map(s)

The Position of וְאַף סוֹרְרִים

Belongs with what Precedes

That is, לָקַ֣חְתָּ מַ֭תָּנוֹת בָּאָדָ֑ם וְאַ֥ף ס֝וֹרְרִ֗ים would mean something like, ‘You have received gifts among mankind, and even rebels’.


===
model:
    removeTagsFromText: true
    shortcodes:
      ":C:": {unicode: "🄲"}
      ":G:": {unicode: "🄶"}
      ":A:": {unicode: "🄰"}
      ":I:": {unicode: "🄸"}    
      ":L:": {unicode: "🄻"}
      ":D:": {unicode: "🄳"} 
      ":M:": {unicode: "🄼"}   
selection:
    excludeDisconnected: false
===
[Belongs with what Precedes]: The phrase וְאַף סוֹרְרִים is to be grouped and understood with the preceding clause. #dispreferred
 - <Noteworthy Addition>: It is difficult why 'rebels' giving gifts to their conquerer would be marked (by אף) as a noteworthy addition ('even rebels...') when this would have been the expectation (cf. v. 30).
  <_ <Israelites as Rebels>: The word סוֹרְרִים refers specifically to rebellious Israelites as is the case for most of its occurrences (see TWOT 2.635 :L:). This would better suit unexpected information. #dispreferred
   + Deut. 21:18, 20; Is. 1:23; 30:1; 65:2; Jer. 5:23; 6:28; Hos. 4:16; 9:15; Zech. 7:11; 68:7(?), 19; 78:8; Neh. 9:29 #dispreferred
   - <Definite אדם>: Understanding סוֹרְרִים to refer to Israelites compels the same understanding for בָאָדָם. But the definite article on בָאָדָם suggests reference to a class 'mankind' not to individual people (so Caquot 1970, 166 :A:), for which the expected construction is bᵉnê/bᵉnôt (hā)ʾādām  (TLOT, 1.32 :L:)
    <_ <אדם as Israel>: ‘Israel can be said to be the אדם of Psa 68.19 because they are called men in Ezek. 34.31' (Scacewater 2017, 169 :D:). #dispreferred
     <_ <Ezek. 34.31>: The phrase אָדָ֣ם אַתֶּ֑ם is contentious and most likely predicating a quality ('you are human...') not equality ('you are mankind'). So Block (1997, 308 :C:): ‘the flock he is talking about is indeed a human...flock’.
     <_ <Jeremiah 32.20>: Jeremiah 32.20 clearly differentiates between Israel and Mankind (Caquot 1970, 166 :A:).
 + <אף>: The function of the particle אף here is that it 'further defines אדם so as to include “the stubborn, rebels,”...”you received tribute from mankind, yes, even (from) the stubborn.” (LePeau 1981, 152 :D:). #dispreferred
  - <Preposition in Archaic Biblical Hebrew>: Psalm 68 is typically considered as a part of the Archaic Biblical Hebrew corpus (see. e.g., Pat-El and Wilson-Wright 2013, 400 :A:), and in archaic biblical poetry, if a preposition governs two nouns joined by vav, the preposition is normally repeated (less frequent in LBH, see Joüon and Muraoka §132g :G:)
   + ‏בְּרִכְבּ֤וֹ וּבְפָרָשָׁיו֙ (Exod. 15:19); ‏לְיַעֲקֹב֙ וּלְיִשְׂרָאֵ֔ל (Num. 23:23); ‏לְאָבִ֤יו וּלְאִמּוֹ֙ (Deut. 33:9); cf. ‏עַל־יְ֝הוָה וְעַל־מְשִׁיחֽוֹ (Psa. 2:2);  לְדָוִ֥ד וּלְזַרְע֗וֹ (Psa. 18:51); ‏עִם־רְשָׁעִים֮ וְעִם־פֹּ֪עֲלֵ֫י אָ֥וֶן (Psa 28:3); ‏מִּזְרָ֥ח וּמִֽמַּעֲרָ֑ב מִצָּפ֥וֹן וּמִיָּֽם׃ (Psa. 107:3).
    _> <No אף>: None of these examples include אף, just the conjunction וְ. #dispreferred
 - <Accents>: The Masoretic accents reflect a sense break after בָּאָדָם via the athnaḥ without a preceding ʿole ve-yōred.

Belongs with what Follows (Preferred)

The phrase וְאַ֥ף ס֝וֹרְרִ֗ים should be understood as linearly connected to what follows. This is a separate matter from its translation, however, on which see the conclusion.


===
model:
    removeTagsFromText: true
    shortcodes:
      ":C:": {unicode: "🄲"}
      ":G:": {unicode: "🄶"}
      ":A:": {unicode: "🄰"}
      ":I:": {unicode: "🄸"}    
      ":L:": {unicode: "🄻"}
      ":D:": {unicode: "🄳"} 
      ":M:": {unicode: "🄼"}   
selection:
    excludeDisconnected: false
dot:
    graphVizSettings:
        rankdir: LR
        concentrate: true
        ranksep: 0.2
        nodesep: 0.2
===
[Belongs with what Follows]: The phrase וְאַף סוֹרְרִים is to be grouped with what follows, thereby beginning a new clause.
 + <Early Exegesis>: In apostle Paul's (d. 64/65 A.D.) quote of this verse he did not join סוררי/απειθουντες to what precedes (τοῖς ἀνθρώποις ‘to the men’ ≈ בָּאָדָ֑ם).
   + διὸ λέγει·
	ἀναβὰς εἰς ὕψος ᾐχμαλώτευσεν αἰχμαλωσίαν,
	ἔδωκεν δόματα τοῖς ἀνθρώποις ‘therefore it says, you went up to the height, you took captivity captive, you gave gifts to human beings’ (Eph. 4.8).
 + <Ancient MS and Accent traditions>: Some ancient manuscript traditions and the Masoretic accents group וְאַף סוֹרְרִים with what follows.
  + <Babylonian Line-Division>: The Babylonian Manuscript BL Or. 2373 groups ואף סוררים with what follows.
  + <Sinaiticus>: Codex Sinaiticus both reflects a line break before ‘rebels’ and groups the first two clauses of v. 19 together.
  + <Accents>: The Masoretic accents reflect a sense break after בָּאָדָם via the athnaḥ without a preceding ʿole ve-yōred, thereby grouping together what follows.
  + <Vulgate>: The oldest Vulgate manuscript (Amiatinus) also begins a new line at insuper et non credentes (=וְאַ֥ף ס֝וֹרְרִ֗ים)
 + <‘ABA pattern’>: The phrase לָקַ֣חְתָּ מַ֭תָּנוֹת בָּאָדָ֑ם is most likely an ‘ABA pattern’ where the A line (עָ֘לִ֤יתָ לַמָּר֨וֹם ׀ שָׁ֘בִ֤יתָ שֶּׁ֗בִי) and the C line ( וְאַ֥ף ס֝וֹרְרִ֗ים לִשְׁכֹּ֤ן ׀ יָ֬הּ אֱלֹהִֽים׃) are to be taken as a grammatical unit (see Tsumura 1983 :A:).
  + <‘ABA pattern’ in v. 7>
  + <שֶׁבִי>: The סוררים is most naturally understood as an addition to the שֶבִי (see Calvin s.v. 18 :C:), such that they share the same verb.
   + <ואף>: The (compound) conjunction וְאַף can introduce the addition of a constituent (BHRG, 397 :G:)
    + וְהַנִּשְׁאָרִ֣ים בָּכֶ֗ם יִמַּ֙קּוּ֙ בַּֽעֲוֹנָ֔ם בְּאַרְצֹ֖ת אֹיְבֵיכֶ֑ם וְאַ֛ף בַּעֲוֹנֹ֥ת אֲבֹתָ֖ם אִתָּ֥ם יִמָּֽקּוּ׃ (Lev. 26.39) (see Van der Merwe 2009, 272 :A:)
  - <Two clauses>: The putative A-line עָ֘לִ֤יתָ לַמָּר֨וֹם ׀ שָׁ֘בִ֤יתָ שֶּׁ֗בִי  is unlikely since it consists of two clauses. #dispreferred
   - <Balance>: Taking these as one line brings more balance to the tricolon (4+3+5).
   - <v. 7>: Verse 7—whose c-line is clearly related to v. 19 (so Baethgen 1904 :C:)—has the exact same structure: 4+3+5 prosodic words.
   - <‘ABA pattern’ in v. 7>: The A and C lines of v. 7—which is very similar in structure to v. 19— may easily be understood as a grammatical unit (‘God settles the lonely in a home ...but the rebels (will?) live in a parched land’), suggesting that it also is a case of the ‘ABA pattern’ (see Tsumura 1983 :A:).

The Subject of לִשְׁכּוֹן

The Lord


===
model:
    removeTagsFromText: true
    shortcodes:
      ":C:": {unicode: "🄲"}
      ":G:": {unicode: "🄶"}
      ":A:": {unicode: "🄰"}
      ":I:": {unicode: "🄸"}    
      ":L:": {unicode: "🄻"}
      ":D:": {unicode: "🄳"} 
      ":M:": {unicode: "🄼"}   
selection:
    excludeDisconnected: false
dot:
    graphVizSettings:
        rankdir: LR
        concentrate: true
        ranksep: 0.2
        nodesep: 0.2
===
[The Lord]: The Subject of לִשְׁכּוֹן is the Lord (either יָהּ אֱלֹהִים or a coreferential element). #dispreferred
 + <Other Verbs>: God is clearly the subject of the previous three verbs in the verse (Caquot 1970, 166 :A:). #dispreferred
 + <Temple Building>: The gifts here are materials for building a temple for God to dwell in, and he should therefore be understood as the subject. #dispreferred
  + <War Spoils in the ANE>: War spoils in the Ancient Near East were regularly used for temple-building (Scacewater 2017, 89–90 :D:). #dispreferred
  + <Israelite History>: After the ark came to Jerusalem, gifts from David, Solomon and Israel's leaders were used to construct God's temple (Foord 2015 :A:). #dispreferred
   + 2 Sam. 8:9–11; 1 Chron. 19:1–9; cf. 1 Kgs. 7:51; 15:15; 1 Chron. 26:27;  28:12; 2 Chron. 5:1; 15:18 
#dispreferred
 - <Top-down>: This understanding mostly depends on a ‘top-down’ interpretation of the Psalm as referring to temple-building (see Scacewater 2017).

The Rebels (Preferred)


===
model:
    removeTagsFromText: true
    shortcodes:
      ":C:": {unicode: "🄲"}
      ":G:": {unicode: "🄶"}
      ":A:": {unicode: "🄰"}
      ":I:": {unicode: "🄸"}    
      ":L:": {unicode: "🄻"}
      ":D:": {unicode: "🄳"} 
      ":M:": {unicode: "🄼"}   
selection:
    excludeDisconnected: false
===
[The Rebels]: The subject of לִשְׁכּוֹן is סוֹרְרִים 'rebels'. 
 + <Same structure as v.7>: In verse 7, סוֹרֲרִים are the subject of the same verb (from šk''n), preceded by a particle and followed by an adverbial. This verse would then be the antithesis to verse 7, reflecting the idealised future fate of the rebels (see Hupfeld 1860, 227 :C:; Baethgen 1904, 207 :C:).
 + <Custom>: It was customary for conquered rulers to live with their conquerer (Barthelemy 2005, 440 :M:)
  + וַיֹּ֣אמֶר אֲדֹֽנִי־בֶ֗זֶק שִׁבְעִ֣ים ׀ מְלָכִ֡ים בְּֽהֹנוֹת֩ יְדֵיהֶ֨ם וְרַגְלֵיהֶ֜ם מְקֻצָּצִ֗ים הָי֤וּ מְלַקְּטִים֙ תַּ֣חַת שֻׁלְחָנִ֔י 'And Adonai-Bezek said, “Seventy kings with their thumbs and big toes severed would pick up scraps under my table...”’ (Judg. 1.7)
 - <Context of the Entire Psalm>: The theme of God's dwelling is dominant throughout the Psalm and 'it would be somewhat strange for this climactic section of the poem to conclude with the dwelling of the rebellious, for these are the very ones God scatters at the opening of the Psalm’ (Vincent 2001, 32–33 :D:; so Delitzsch 1871, 261 :C:). #dispreferred
 - <No Sign of Change>: Nothing in the previous context suggests that the 'rebels' are to receive anything other than punishment (Hengstenberg 1863, 355 :C:). #dispreferred

Is לִשׁכּוֹן Semantically Dependent or Independent

Dependent (Preferred)

The three argument maps that follow this one present the arguments for which verb לִשְׁכּוֹן is dependent on.


===
model:
    removeTagsFromText: true
    shortcodes:
      ":C:": {unicode: "🄲"}
      ":G:": {unicode: "🄶"}
      ":A:": {unicode: "🄰"}
      ":I:": {unicode: "🄸"}    
      ":L:": {unicode: "🄻"}
      ":D:": {unicode: "🄳"} 
      ":M:": {unicode: "🄼"}   
selection:
    excludeDisconnected: false
dot:
    graphVizSettings:
        concentrate: true
        ranksep: 0.2
        nodesep: 0.2
===
[Dependent]: The infinitival phrase לִשְׁכּוֹן is dependent on some previous verb.
 + <Common Function>: Lamed + infinitive most commonly serves as either a complement or adjunct (usually to express purpose) to a main verb (see BHRG, 351–352 :G:)

Dependent on לָקַ֣חְתָּ

E.g., ESV ‘receiving gifts among men....that the Lord God may dwell there’


===
model:
    removeTagsFromText: true
    shortcodes:
      ":C:": {unicode: "🄲"}
      ":G:": {unicode: "🄶"}
      ":A:": {unicode: "🄰"}
      ":I:": {unicode: "🄸"}    
      ":L:": {unicode: "🄻"}
      ":D:": {unicode: "🄳"} 
      ":M:": {unicode: "🄼"}   
selection:
    excludeDisconnected: false
dot:
    graphVizSettings:
        concentrate: true
        ranksep: 0.2
        nodesep: 0.2
===
[Dependent on לָקַ֣חְתָּ]: The infinitive לִשְׁכֹּ֤ן is dependent on לָקַ֣חְתָּ. #dispreferred
 + <Physically close to לקחת>: The verb לָקַחְתָּ is the nearest verb, and so לִשְׁכֹּן probably expresses the purpose of לָקַחְתָּ, viz., ‘you took/received...in order to dwell’. #dispreferred
  + <Function of Lamed is Purpose>: The typical function of Lamed with the infinitive is to express the purpose of the action in the main clause (so Jenni 2000, 198 :M:). #dispreferred
   - <Purpose is incoherent>: ‘Receiving gifts does not further God's ability to dwell anywhere the telic lamed must imply the purpose of the gifts is “(in order to construct God’s temple) in order to dwell.”’ (Scacewater 2017, 90 :D:).
    <_ <Forced>: A verb's infinitival complement does not necessarily have to express a strictly logical purpose. #dispreferred
     + <Other functions>: but can rather have e.g., result ‘you received gifts...with the result that you dwell’ (cf. Ruth 2:10)(Joüon-Muraoka §124l). #dispreferred

Dependent on שָׁ֘בִ֤יתָ (preferred)

In this case שָׁ֘בִ֤יתָ שֶּׁ֗בִי...לִשְׁכֹּ֤ן would mean something like ‘you have taken captives...in order that (they) may dwell’.


===
model:
    removeTagsFromText: true
    shortcodes:
      ":C:": {unicode: "🄲"}
      ":G:": {unicode: "🄶"}
      ":A:": {unicode: "🄰"}
      ":I:": {unicode: "🄸"}    
      ":L:": {unicode: "🄻"}
      ":D:": {unicode: "🄳"} 
      ":M:": {unicode: "🄼"}   
selection:
    excludeDisconnected: false
dot:
    graphVizSettings:
        concentrate: true
        ranksep: 0.2
        nodesep: 0.2
===
[Dependent on שָׁ֘בִ֤יתָ]: The infinitive לִשְׁכֹּ֤ן is dependent on שָׁ֘בִ֤יתָ.
 + <Grammatically dependent on שָׁבִיתָ>: The phrase לָקַ֣חְתָּ מַ֭תָּנוֹת בָּאָדָ֑ם is most likely the second member of an ‘ABA pattern’ where the A line (עָ֘לִ֤יתָ לַמָּר֨וֹם ׀ שָׁ֘בִ֤יתָ שֶּׁ֗בִי) and the C line ( וְאַ֥ף ס֝וֹרְרִ֗ים לִשְׁכֹּ֤ן ׀ יָ֬הּ אֱלֹהִֽים׃) form a grammatical unit. The infinitive לשכון therefore could be understood as grammatically dependent on the last verb in the A-line  (see Tsumura 1983 :A:).
  + <‘ABA pattern’ in v. 7>
  + <שֶׁבִי>: The סוררים is most naturally understood as an addition to the שֶבִי (see Calvin s.v. 18 :C:), such that they share the same verb.
   + <ואף>: The (compound) conjunction וְאַף can introduce the addition of a constituent (BHRG, 397 :G:)
    + וְהַנִּשְׁאָרִ֣ים בָּכֶ֗ם יִמַּ֙קּוּ֙ בַּֽעֲוֹנָ֔ם בְּאַרְצֹ֖ת אֹיְבֵיכֶ֑ם וְאַ֛ף בַּעֲוֹנֹ֥ת אֲבֹתָ֖ם אִתָּ֥ם יִמָּֽקּוּ׃ (Lev. 26.39) (see Van der Merwe 2009, 272 :A:)
  - <Two clauses>: The putative A-line עָ֘לִ֤יתָ לַמָּר֨וֹם ׀ שָׁ֘בִ֤יתָ שֶּׁ֗בִי  is more likely two lines since it consists of two clauses. #dispreferred
   - <Balance>: Taking these as one line brings more balance to the tricolon (4+3+5).
   - <v. 7>: Verse 7—whose c-line is clearly related to v. 19 (so Baethgen 1904 :C:)—has the exact same structure: 4+3+5 prosodic words.
   - <‘ABA pattern’ in v. 7>: The A and C lines of v. 7 may easily be understood as a grammatical unit (‘God settles the lonely in a home ...but the rebels (will?) live in a parched land’), suggesting that it also is a case of an ‘ABA pattern’ (also known as ‘vertical grammar’) (see Tsumura 1983 :A:)

Dependent on עָ֘לִ֤יתָ

e.g., ESV ‘You ascended...and receiving...that the Lord God may dwell there’


===
model:
    removeTagsFromText: true
    shortcodes:
      ":C:": {unicode: "🄲"}
      ":G:": {unicode: "🄶"}
      ":A:": {unicode: "🄰"}
      ":I:": {unicode: "🄸"}    
      ":L:": {unicode: "🄻"}
      ":D:": {unicode: "🄳"} 
      ":M:": {unicode: "🄼"}   
selection:
    excludeDisconnected: false
dot:
    graphVizSettings:
        concentrate: true
        ranksep: 0.2
        nodesep: 0.2
===
[Dependent on עָ֘לִ֤יתָ]: The infinitive לִשְׁכֹּ֤ן is dependent on עָ֘לִ֤יתָ. #dispreferred
 + <Logically close to עָלִיתָ>: A logical connection is to take לשכון as the complement of עָלִיתָ (see Hupfeld 1860, 226 :C:; some translations add a resumptive ‘there’ e.g., ESV). #dispreferred
  <_<Redundant>: 'Going up' to 'dwell' is too redundant to be meaningful (so Hupfeld 1860, 226 :C:)
  - <Too Far>: 'but this word is too far off' (Delitzsch 1871, 260 :C:)

Independent

E.g., NET ‘Indeed the Lord God lives there!’


===
model:
    removeTagsFromText: true
    shortcodes:
      ":C:": {unicode: "🄲"}
      ":G:": {unicode: "🄶"}
      ":A:": {unicode: "🄰"}
      ":I:": {unicode: "🄸"}    
      ":L:": {unicode: "🄻"}
      ":D:": {unicode: "🄳"} 
      ":M:": {unicode: "🄼"}   
selection:
    excludeDisconnected: false
===
[Independent]: The infinitival phrase לִשְׁכּוֹן heads its own clause. #dispreferred
 + <Accents>: The Masoretic accents favour an independent clause since the main sense break of the verse is after בָּאָדָם. #dispreferred
 + <Imminent Future>: ל+infinitive can express the imminent future ‘to be about to...’. This usually involves the elision of היה (see GKC §114i–k :G:; so Hupfeld 1860 :C:, Baethgan 1904 :C:). #dispreferred
  - <Does not make sense>: An imminent future interpretation would introduce an awkward transition from the qatal verbs.

Conclusion

Crucial for understanding Psalm 68:19 is the verse's division. A number of translations and commentators construe וְאַף סוֹרְרִים with what precedes—namely, as a second adjunct of the verb לָקַחְתָּ, viz., something like ‘you received gifts among men—even rebels—in order to dwell...’. But, the qualitative contrast between בָּאָדָם and סוֹרְרִים constrains interpreting the וְאַף as a noteworthy addition, ‘and even...’. Such an understanding is difficult considering accepting war spoils from defeated enemies was to some extent the expectation, and thus disqualified as a noteworthy addition.

There is good evidence, however, for construing וְאַף סוֹרְרִים with what follows. It is more easily understood as a case of what Tsumura has called literary insertion or vertical grammar. The A-line (עָ֘לִ֤יתָ לַמָּר֨וֹם ׀ שָׁ֘בִ֤יתָ שֶּׁ֗בִי ) and the C-line (וְאַ֥ף ס֝וֹרְרִ֗ים לִשְׁכֹּ֤ן ׀ יָ֬הּ אֱלֹהִֽים) form a grammatical unit, wherein סוֹרְרִים is a second object of שָבִיתָ (see below for the preferred translation). The B-line (לָקַ֣חְתָּ מַ֭תָּנוֹת בָּאָדָ֑ם) breaks up this unit. The first indication of this relationship is the fact that סוֹרְרִים is semantically related to שֶׁבִי, a similarity that would make good sense of the וְאַף as introducing the addition of a constituent. V. 7 corroborates this analysis, to which v. 19 is strikingly similar. The C-lines of the verses relate in sound, syntax and vocabulary. Moreover, both verses share the same number of grammatical words (4+3+5) and v. 7a and c is also easily interpreted as a case of vertical grammar (viz., God settles the lonely in a home...but the rebels live in a parched land). Finally, the Masoretic accents as well as a number of ancient manuscripts also reflect a division whereby a new line begins at וְאַף סוֹרְרִים.

Although there is good evidence that the Lord is the subject of the verb לִשְׁכֹּן, it mostly depends on a ‘top-down’ interpretation of the Psalm as referring to temple-building, an interpretation not necessarily precluded by our preferred understanding of the verse. Given the structural argument above, and evidence within Scripture that conquered rulers regularly dwelt with their conquerors (see Judg. 1.7), we prefer to understand סוֹרְרִים as the subject of the verb לִשְׁכּוֹן.

The only verbal semantics expressed by a bare ל + infinitive in Biblical Hebrew is the imminent future. Regardless of who the subject is, ‘...about to dwell...’ does not make much sense in the context. Given the structural argument above, it is more likely that לִשְׁכּוֹן is dependent on the final verb of the A-line (שָׁבִיתָּ). Again, the semantics of the verb and its arguments also make sense out of the particle וְאַף.

For these reasons, we have chosen to understand Psalm 68:19 as follows (idiomatic translation):

‘You went up to the heights, you took captive captives (A-line)

as well as rebels in order that they might dwell with^[5] Yah God (C-line);

you received gifts among men (B-line)!’

Research

Translations

Note that, for context, the whole of that which corresponds to MT Psalm 68:19 will be cited in the translations below

Ancient

LXX: ἀνέβης εἰς ὕψος, ᾐχμαλώτευσας αἰχμαλωσίαν, ἔλαβες δόματα ἐν ἀνθρώπῳ, καὶ γὰρ ἀπειθοῦντες τοῦ κατασκηνῶσαι...; You ascended on high; you led captivity captive; you received gifts by a person, indeed, when^[6] they were disobedient to encamp
Aquila (just his translation of ואף סוררים לשכן): καίπερ ἀπειθεῖς τοῦ κατασκηνῶσαι; ?that even the unbelieving (would) dwell
Symmachus (just his translation of ואף סוררים לשכן): ἔτι καὶ ἐν ἀπειθοῦσι κατασκηνῶσαι; yet even among the unbelieving to dwell
Jerome: ascendisti in excelsum captivam duxisti captivitatem accepisti dona in hominibus insuper et non credentes habitare Dominum Deum; ‘You ascended into the elevated (place) you lead the ?captured captives, you accepted gifts in/among men, furthermore even those who do not believe
Peshitta: ܣܠܩ݂ܬ ܠܡܪܘܡ݁ܐ݂ ܘܫܒ݂ܝܬ ܫܒܝ݂ܬܐ. ܘܝܗ݂ܒܬ ܡܘܗ̈ܒܬܐ ܠܒܢ̈ܝ ܐܢܫܐ. ܐܦ ܡܪ̈ܘܕܐ ܠܐ ܢܥܡ݂ܪܘܢ ܩܕܡ ܐܠܗܐ.; You went up to the height and took captives. And you gave gifts to mankind. Even/also^[7] the rebellious will not dwell before God.
Targum: סְלֵקְתָּא לִרְקִיעַ (מֹשֶׁה נְבִיָא) שְׁבִיתָא שִׁבְיְתָא (אַלֵפְתָּא פִּתְגָמֵי אוֹרַיְתָא) יְהַבְתָּא לְהוֹן מַתְּנָן לִבְנֵי נָשָׁא וּבְרַם סַרְבָּנַיָא דִי מִתְגַיְירִין וְתָיְבִין בִּתְתוּבָא שְׁרָת עֲלֵיהוֹן שְׁכִינַת יְקָרָא דַייָ אֱלֹהִים; You went up to the firmament, Oh Moses the prophet, you captured captives, you taught the words of the Torah, you gave gifts to mankind, and even the rebellious who convert and repent in repentance, the glorious presence abides upon them

Modern

English

ESV: You ascended on high, leading a host of captives in your train and receiving gifts among men, even among the rebellious, that the LORD God may dwell there.
NET: You ascend on high, you have taken many captives. You receive tribute from men, including even sinful rebels. Indeed the LORD God lives there!
NEB: Thou didst go up to thy lofty home with captives in thy train, having received tribute from men; in the presence of the Lord God no rebel could live.
NIV: When you ascended to the heights, you led a crowd of captives. You received gifts from the people, even from those who rebelled against you. Now the LORD God will live among us there.
CEV: When you climbed the high mountain, you took prisoners with you and were given gifts. Your enemies didn't want you to live there, but they gave you gifts.
GNT: He goes up to the heights, taking many captives with him; he receives gifts from rebellious people. The LORD God will live there.
NLT: When you ascended to the heights, you led a crowd of captives. You received gifts from the people, even from those who rebelled against you. Now the LORD God will live among us there.
NRSV: You ascended the high mount, leading captives in your train and receiving gifts from people, even from those who rebel against the Lord God's abiding there.
NJB: You have climbed the heights, taken captives, you have taken men as tribute, even rebels that Yahweh God might have a dwelling-place.
JPS1985: You went up to the heights, having taken captives, having received tribute of men, even of those who rebel against the LORD God’s abiding there.

German

Luther 2017: Du bist aufgefahren zur Höhe und führtest Gefangne gefangen, du hast Gaben empfangen von Menschen – auch von Abtrünnigen –, auf dass Gott der HERR daselbst wohne.
HFA: Du bist in die Höhe hinaufgestiegen und hast Gefangene im Triumphzug mitgeführt. Du hast den Menschen Tribut auferlegt; sogar die hartnäckigsten Feinde sind bereit, sich dir, HERR, unser Gott, zu unterwerfen.
NGÜ: Du bist im Triumphzug zur Höhe hinaufgefahren, hast Gefangene mit dir geführt. Geschenke hast du entgegengenommen von den Menschen, auch von den Widerspenstigen. Gewiss, Gott, der HERR, wird hier wohnen bleiben!
ELB: Du bist hinaufgestiegen zur Höhe, du hast Gefangene gefangen weggeführt, hast Gaben empfangen bei den Menschen; und sogar Widerspenstige ⟨sind bereit⟩, sich Jah, Gott, zu unterwerfen.
EÜ: Hinaufgestiegen bist du zur Höhe, hast Gefangene mitgeführt, hast Gaben genommen von Menschen - auch von Aufsässigen -, HERR, Gott, um dort zu wohnen.
GNB: Er fährt zur Höhe hinauf und führt Gefangene mit. Menschen huldigen ihm mit Gaben, sogar die Rebellen unterwerfen sich und dürfen wohnen bei dem HERRN, unserem Gott.
ZÜR:Du bist emporgestiegen zur Höhe, hast Gefangene weggeführt, du hast Gaben empfangen unter den Menschen; auch Empörer sollen wohnen beim HERRN, Gott.

French

TOB: Tu es monté sur la hauteur; tu as fait des prisonniers, tu as pris des dons parmi les hommes, même rebelles, pour avoir une demeure, SIGNEUR DIEU!^[8]
NBS: Tu es monté sur la hauteur, tu as emmené des captifs, tu as prélevé des dons parmi les humains, même rebelles, pour y faire ta demeure, Seigneur (Yah) Dieu !
NVS8P: Tu es monté sur la hauteur, tu as emmené des captifs, Tu as prélevé des dons parmi les humains, Même rebelles, pour y faire ta demeure, Éternel Dieu !
BDS: Tu es monté sur la hauteur, ╵tu as emmené des captifs. Et tu as prélevé des dons ╵parmi les hommes, et même parmi les rebelles, ╵pour ta demeure, ╵Eternel Dieu.
PDV: Seigneur Dieu, tu es monté là-haut pour y habiter. Tu as fait des prisonniers. Les gens t’ont apporté des cadeaux, même ceux qui refusent de t’obéir.
NFC: Tu es monté vers les hauteurs, tu as fait des prisonniers, tu as reçu des dons de la part des humains, même parmi les rebelles, Seigneur Dieu, et tu as ta demeure à Sion
S21: Tu es monté sur les hauteurs, tu as emmené des prisonniers, tu as pris des dons parmi les hommes; les rebelles aussi habiteront près de l’Eternel Dieu

Spanish

RVR95: Subiste a lo alto, tomaste cautivos. Tomaste dones de los hombres, también de los rebeldes, para que habite entre ellos Jah Dios.
NVI: Cuando tú, Dios y Señor, ascendiste a las alturas, te llevaste contigo a los cautivos; recibiste ofrendas entre los hombres, aun de los rebeldes, para establecer tu morada
DHH: Oh Dios, subiste a lo alto llevando cautivos; recibiste tributo entre los hombres y hasta los rebeldes se rindieron a ti, Señor.
BTX4: Subiste a lo alto, cautivaste la cautividad, Tomaste dones y los diste a los hombres, incluso a los rebeldes, Para habitar entre ellos, OH YH Elhoim!

Secondary Literature

References

68:19

↑ Textual emendations will not be considered here, as that particular issue has been dealt with here[LINK TO GRAMMATICAL NOTES] and in Barthelémy 2005, 438–440
↑ Note that some translations understand יָהּ אֱלֹהִים as vocative while the subject of the infinitive is a coreferential—and sometimes elided—'you'. In any case יָהּ אֱלֹהִים is still the semantic agent
↑ Note that some of the following translations choose this option because they assign meanings other than the regular ‘to dwell’ to the verb לִשְׁכּוֹן. This issue will not be dealt with extensively here but rather see [LINK TO LEXICAL NOTE]
↑ Note that grammatically, לִשׁכּוֹן must, by definition, be dependent on something
↑ Although not directly addressed in the argument maps above, note that our preferred conclusions of the various issues constrain interpreting the constituent יָ֬הּ אֱלֹהִֽים as an accusative of the שׁכ׳׳ן verb. Indeed, as GKC (§117bb) notes, once class of verbs that are to be considered transitive are ‘several verbs of dwelling; the accusative in this case expresses either the place or the thing at which or with which any one tarries;’.
↑ or ‘although’, as NETS notes
↑ It is not clear whether ܐܦ here is functioning as a conjunctive adverb or a regular adverb
↑ On pourrait l'entendre de la hauteur céleste, mais aussi du mont Sion (voir 47,6.; Es 33,5). Selon Rashi, le v. s'adresse à Moïse gravissant le Sinaï; selon Ibn Ezra, à David. — Syr., aram. ; tu as fait des présents aux hommes (entendant par là le don de la Loi sur le Sinaï), voir Ep 4,8. Les versions gr. et latt. rattachent rebelles au membre suivant (refaisant de croire que le Seigneur habite) ; syr. : les rebelles n'habiteront pas devant Dieu.

[1] Textual emendations will not be considered here, as that particular issue has been dealt with here[LINK TO GRAMMATICAL NOTES] and in Barthelémy 2005, 438–440

[2] Note that some translations understand יָהּ אֱלֹהִים as vocative while the subject of the infinitive is a coreferential—and sometimes elided—'you'. In any case יָהּ אֱלֹהִים is still the semantic agent

[3] Note that some of the following translations choose this option because they assign meanings other than the regular ‘to dwell’ to the verb לִשְׁכּוֹן. This issue will not be dealt with extensively here but rather see [LINK TO LEXICAL NOTE]

[4] Note that grammatically, לִשׁכּוֹן must, by definition, be dependent on something

[5] Although not directly addressed in the argument maps above, note that our preferred conclusions of the various issues constrain interpreting the constituent יָ֬הּ אֱלֹהִֽים as an accusative of the שׁכ׳׳ן verb. Indeed, as GKC (§117bb) notes, once class of verbs that are to be considered transitive are ‘several verbs of dwelling; the accusative in this case expresses either the place or the thing at which or with which any one tarries;’.

[6] r ‘although’, as NETS notes

[7] It is not clear whether ܐܦ here is functioning as a conjunctive adverb or a regular adverb

[8] On pourrait l'entendre de la hauteur céleste, mais aussi du mont Sion (voir 47,6.; Es 33,5). Selon Rashi, le v. s'adresse à Moïse gravissant le Sinaï; selon Ibn Ezra, à David. — Syr., aram. ; tu as fait des présents aux hommes (entendant par là le don de la Loi sur le Sinaï), voir Ep 4,8. Les versions gr. et latt. rattachent rebelles au membre suivant (refaisant de croire que le Seigneur habite) ; syr. : les rebelles n'habiteront pas devant Dieu.

[1]

[2]

[3]

[4]

[5]

[6]

[7]

[8]

The Grammar and Meaning of Psalm 68:19c