The Grammar of Ps. 91:9

Back to Psalm 91

Introduction

Psalm 91:9 reads as follows:

כִּֽי־אַתָּ֣ה יְהוָ֣ה מַחְסִ֑י עֶ֝לְי֗וֹן שַׂ֣מְתָּ מְעוֹנֶֽךָ׃

Although this verse involves larger issues of participant analysis and discourse coherence (which are addressed here), this exegetical focuses only on the syntax of the verse. This verse has been subject to many interpretations throughout the years. Screnock (forthcoming) estimates that, when all the syntactic possibilities are taken into account, "by [his] calculations there are up to 50 interpretive options."

Nevertheless, modern translations tend to reflect one of three major interpretations:

• Because you have made the Lord your refuge, the Most High your habitation (RSV)
• Because you took the LORD — my refuge, the Most High — as your haven (JPS 1985)
• If you say, "The LORD is my refuge," and you make the Most High your dwelling (NIV)

Argument Maps

Two clauses with backwards gapping

Some interpreters claim that the verse consists of two clauses and that the verb you put/made (שַׂמְתָּ) in the second clause (v. 9b) has been backwards-gapped in the first clause (v. 9a). This view is reflected in the RSV's translation: "Because you have made the Lord your refuge, the Most High your habitation."

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[Backwards gapping]: The verb "you put/made" (שַׂמְתָּ) applies to both the first and second clauses (Dahood 1968:330-333 :C:; Bratcher & Reyburn 1991 :M:; Alonso Schökel 1993 :C:; Goldingay 2008 :C:). #dispreferred
 + <Appropriate Semantics>: To 'make YHWH one's refuge' (v. 9a) and to 'make the Most High one's home' (v. 9b) both makes sense in the psalm and fits the profile of שִׂים. #dispreferred
  + <v. 2>: YHWH has already been described as the king's 'refuge' in v. 2. #dispreferred
  <_ <1cs "refuge">: The suffix on refuge is a first person suffix: 'my refuge' (מַחְסִי), and it would not make sense to say, "*You* have made YHWH *my* refuge."
   - <Archaic 2ms spelling>: The suffix is an archaic 2ms spelling with the final yod (mḥsy) (Dahood 1986:333). #dispreferred
   <_ <Emendation>: The final yod should be emended to a final kaph (BHS; Kittel 1922:301,304 :C:; Kraus 1978 :C:; Alter 2019:220 :C:). #dispreferred
 + <Backwards gapping in Hebrew poetry>: Backwards gapping is a known technique in Hebrew poetry. #dispreferred
  + [Backwards gapping in Hebrew poetry]: E.g., כִּ֤י הִנֵּ֪ה אֹיְבֶ֡יךָ׀ יְֽהוָ֗ה כִּֽי־הִנֵּ֣ה אֹיְבֶ֣יךָ יֹאבֵ֑דוּ (Ps. 92:10); אֵל־נְקָמ֥וֹת יְהוָ֑ה אֵ֖ל נְקָמ֣וֹת הוֹפִֽיַע (Ps. 94:1); עַד־מָתַ֖י רְשָׁעִ֥ים׀ יְהוָ֑ה עַד־מָ֝תַ֗י רְשָׁעִ֥ים יַעֲלֹֽזוּ (Ps. 94:3). #dispreferred
  <_ <Forward-gapping more common>: Forward gapping is more common in Hebrew poetry than backwards gapping. If the psalmist wanted שַׂמְתָּ to be the verb of both clauses, he probably would have put שַׂמְתָּ in the first clause and gapped it in the second.
   + [Forward-gapping in Hebrew poetry]: E.g., הַצִּ֣ילָה מֵחֶ֣רֶב נַפְשִׁ֑י מִיַּד־כֶּ֝֗לֶב יְחִידָתִֽי (Ps. 22:21); וַיַּרְקִידֵ֥ם כְּמוֹ־עֵ֑גֶל לְבָנ֥וֹן וְ֝שִׂרְיֹ֗ן כְּמ֣וֹ בֶן־רְאֵמִֽים׃ (Ps. 29:6); יִפֹּ֤ל מִצִּדְּךָ֨׀ אֶ֗לֶף וּרְבָבָ֥ה מִימִינֶ֑ךָ (Ps. 91:7).
  - <Line balance>: If the verb שִׂים was present in the first line, it would be too long. With the verb elided, we have seven syllables followed by eight, which maintains the line balance (Dahood 1968:333). #dispreferred
   - <No difference>: If the verb שִׂים was present in the first line, we would have nine syllables followed by eight, which is the same balance as that currently found (a difference of one syllable).
 - <Discourse Structure>: Verse 2 and v. 9a form an inclusio outside the bounds of the first major section of the psalm (vv. 3-8) (Caquot 1958:21 :A:; Tate 1990:449 :C:; Zenger 2005:431 :C:; van der Lugt 2014:32 :M:; Vreugdenhil 2020:146 :M:). V. 9b, being thematically distinct from v. 9a, is also most naturally read as syntactically independent from v. 9a and thus a gapping dependency is unlikely.
 so elision of the verb שִׂים in v. 9a is unlikely.  
 - <Different 'you'>: According to this interpretation of the syntax, the 2ms pronoun ('you') would refer to the king (the same 2ms reference throughout vv. 3-8), but the 2ms pronoun more likely refers to YHWH.
  + <אַתָּה יְהוָה>: Every time אַתָּה יְהוָה is used in the Psalms YHWH, אַתָּה ('you') refers to YHWH.
   + [אַתָּה יְהוָה]: Pss. 22:20; 41:11; 97:9; 109:27
 + <Line division>: This interpretation of the syntax accords well with the most likely poetic line division of v. 9 as a bicolon, with the main line division between מַחְסִ֑י and עֶ֝לְי֗וֹן. #dispreferred
  + <Ancient traditions>: All ancient traditions read this verse as a bicolon with the main line division between מַחְסִ֑י and עֶ֝לְי֗וֹן.#dispreferred
   + [Ancient traditions]: MT accents (athnach מַחְסִ֑י), LXX (reflected in manuscripts and in the syntax), Symmachus (reflected in the syntax), Jerome (reflected in manuscripts and in the syntax), Peshitta (reflected in the syntax), Targum (reflected in the syntax).#dispreferred

One clause

Some modern translations understand v. 9 as one main clause with either (1) a number of appositive entities, or (2) appositives plus an embedded relative clause. The JPS translation reflects the first of these options: "Because you took the LORD — my refuge, the Most High — as your haven". The ESV reflects the second of these options: "Because you have made the Lord your dwelling place - the Most High, who is my refuge.

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[One main clause]: The verse consists of a single clause with the verb "you put/made" (שַׂמְתָּ) (Ibn Ezra :C:; Radak :C:; VanGemeren 2008 :C:). #dispreferred
 - <Discourse Structure>: Verse 2 and v. 9a form an inclusio outside the bounds of the first major section of the psalm (vv. 3-8) (Caquot 1958:21 :A:; Tate 1990:449 :C:; Zenger 2005:431 :C:; van der Lugt 2014:32 :M:; Vreugdenhil 2020:146 :M:)V. 9b, being thematically distinct from v. 9a, is also most naturally read as syntactically independent from v. 9a and thus one clause across the entire verse is unlikely.
 + <Resultative construction with שִׂים>: The verb שִׂים is often used in resultative constructions (to make X (into) Y). #dispreferred
  + [Resultative construction with שִׂים]: E.g., Pss. 39.9; 40:5; 44:14, 15; 52:9; 74:4; 80:7; 89:41; 104:3; 147:14.#dispreferred
  <_ <Too many VP constituents>: It would be a syntactic stretch to have three VP constituents (YHWH, my refuge, the Most High) before the verb שִׂים in its resultative construction. This would be a unique case in the 51 occurrences of resultative שִׂים in the Hebrew Bible.
 - <Line and clause structure>: In the surrounding verses (vv. 8, 10-13) each line consists of a single complete clause; clauses do not stretch across multiple lines.
  <_ <Enjambment in vv. 3, 5-6>: Clauses in v. 3 and vv. 5-6 stretch across multiple lines. #dispreferred
 + <2ms pronoun>: The 2ms pronoun in v. 9 ('you') probably has the same referent as the 2ms verbs/pronouns in the preceding verses (vv. 3–8). #dispreferred
  - <Different 'you'>: The 2ms pronoun probably refers to YHWH.
   + <אַתָּה יְהוָה>: Every time אַתָּה יְהוָה is used in the Psalms YHWH, אַתָּה ('you') refers to YHWH.
    + [אַתָּה יְהוָה]: Pss. 22:20; 41:11; 97:9; 109:27
 - <Line division>: Verse 9 is a bicolon with the main line division between מַחְסִ֑י and עֶ֝לְי֗וֹן. It is unlikely, therefore, that מַחְסִ֑י and עֶ֝לְי֗וֹן are in apposition to one another.
  + <Ancient traditions>: All ancient traditions read this verse as a bicolon with the main line division between מַחְסִ֑י and עֶ֝לְי֗וֹן.
   + [Ancient traditions]: MT accents (athnach מַחְסִ֑י), LXX (reflected in manuscripts and in the syntax), Symmachus (reflected in the syntax), Jerome (reflected in manuscripts and in the syntax), Peshitta (reflected in the syntax), Targum (reflected in the syntax).

Two clauses: verbless clause (v. 9a) and resultative construction (v. 9b) (preferred)

Some interpreters claim that the verse consists of a verbless clause in v. 9a followed by a resultative construction with the verb שִׂים (to make X [into] Y) in v. 9b. Such an interpretation is reflected in the NIV: "If you say, "The LORD is my refuge," and you make the Most High your dwelling."

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[Two clauses]: Ps 91:9 consists of two clauses: a verbless clause (v. 9a) followed by a resultative שִׂים construction (v. 9b) (Theodoret of Cyrus :C:; Rashi :C:; Calvin 1557 :C:; Hupfeld 1871:18 :C:; Ehrlich 1905:221 :C:; Baethgen 1904:286 :C:; Delitzsch 1877:61 :C:; Tate 1990:446-449 :C:; Zenger 2005:426 :C:; Van der Lugt 2014:32-33 :M:; Vreugdenhil 2020:136-157 :M:). 
 + <Resultative שִׂים clause>: The verb שִׂים is often used in resultative constructions (to make X (into) Y).
  + [Resultative שִׂים clause]: E.g., Pss. 39.9; 40:5; 44:14, 15; 52:9; 74:4; 80:7; 89:41; 104:3; 147:14.
 + <vv. 1-2>: The speaker in v. 2 addresses YHWH as 'my refuge.' And because v. 9 is structurally parallel to vv. 1-2, it makes sense that the same speaker should here say to YHWH, 'you are my refuge.'
  + <Discourse structure>: Vv. 1-2 and 9a form parallel beginnings of their two sections of text (vv. 3-8 and vv. 9b-13, respectively) (Tate 1990:449 :C:; Zenger 2005:431 :C:; van der Lugt 2014:32 :M:; Vreugdenhil 2020:146 :M:). 
   + [Discourse structure]: Vv. 1–2 and v. 9 both use the phrase מַחְסִי and the name עֶלְיוֹן.
 - <Unclear discourse>: The first clause (v. 9a) has a 1cs pronoun "my refuge," while the second clause (v. 9b) has a 2ms pronoun "your dwelling." #dispreferred
  <_ <Direct speech of the king>: The 1cs suffix on "my refuge" is not a problem because v. 9a is the direct speech of the person introduced in vv. 1-2 (Theodoret of Cyrus :C:; Rashi :C:; Hupfeld 1871:18 :C:; Ehrlich 1905:221 :C:; Zenger 2005:426 :C:; van der Lugt 2014:33 :M:; Vreugdenhil 2020:146 :C:).
   + <vv. 1-2>
  <_ <Emended suffix>: The suffix on "my refuge" should be emended to "your refuge" (BHS; Kittel 1922:301,304 :C:; Kraus 1978 :C:; Alter 2019:220 :C:).
  <_ <Quoted speech>: The 1cs suffix on מַחְסִי can read naturally if it is understood as "describing the king's attitude in his own words, taken up from v. 2 and formulated from his perspective" (Goldingay 2008), so read as, "You have made YHWH "my refuge"". 
 + <Ancient versions>: All of the ancient versions read the verse this way. 
  + [Ancient versions]: LXX: ὅτι σύ, κύριε, ἡ ἐλπίς μου· τὸν ὕψιστον ἔθου καταφυγήν σου; Jerome: tu enim es Domine spes mea; Excelsum posuisti habitaculum tuum; Symmachus: σὺ γὰρ, κύριε, ἀφοβία μου, ὑψίστην ἔθου τὴν οἵκησίν σου; Peshiṭta: ܡܛܠ ܕܐܢܬ ܗܘ ܡܪܝܐ ܬܘܟܠܢܝ܂ ܕܒܡܪܘܡܐ ܣܡܬ ܡܥܡܪܟ܂; Targum: עֲנֵי שְׁלֹמֹה וְכֵן אֲמַר אֲרוּם אַנְתְּ הוּא יְיָ רוּחֲצָנִי בִּמְדוֹר עִלָאָה שַׁוֵיתָא בֵּית שְׁכִנְתָּךְ. 
 + <Line division>: This interpretation of the syntax accords well with the most likely poetic line division of v. 9 as a bicolon, with the main line division between מַחְסִ֑י and עֶ֝לְי֗וֹן. 
  + <Ancient traditions>: All ancient traditions read this verse as a bicolon with the main line division between מַחְסִ֑י and עֶ֝לְי֗וֹן.
   + [Ancient traditions]: MT accents (athnach מַחְסִ֑י), LXX (reflected in manuscripts and in the syntax), Symmachus (reflected in the syntax), Jerome (reflected in manuscripts and in the syntax), Peshitta (reflected in the syntax), Targum (reflected in the syntax).

Agent in v. 9b

If this interpretation of the syntax is correct and v. 9 consists of a verbless clause followed by a resultative clause, the next question is: 'who is the "you" of v. 9b'? Is it the speaker of v. 9a (i.e. the king) who has made the Most High his dwelling? Or is it God, who has made 'the highest place' his dwelling?

King as the subject of v. 9b (preferred)

According to this interpretation, the subject of the second clause would be the speaker of the direct speech of the previous clause (i.e. the king), as reflected by the NIV: "If you say, "The LORD is my refuge," and you make the Most High your dwelling."

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[The king]: The king is the subject of Ps 91:9b ('you have made the Most High your dwelling').
 + <עֶלְיוֹן in v. 2>: The word עֶלְיוֹן is used in v. 2 as a name for God, so most naturally has the same sense here.
 + <עֶלְיוֹן in the Psalter>: The word עֶלְיוֹן is consistently used as a name for God throughout the psalms (22 times, with the exception of Ps. 89:28 and possibly 97:9), so most naturally has the same sense here.
  + [עֶלְיוֹן in the Psalter]: E.g., Pss. 7:18; 9:3; 18:14; 21:8; 46:5; 47:3; 50:14; 57:3; 73:11; 77:11; 78:17, 35, 56; 82:6; 83:19; 87:5; 92:2; 107:11.
 + <Message of the psalm>: The king making YHWH his dwelling place is consistent with the thematic concerns of the rest of the psalm, which consistently speaks of the addressee's dwelling place (vv. 1-2, 4, 10).
 - <Abrupt shift>: Reading v. 9b as the psalmist speaking of the king's actions means the quoted speech is limited to v. 9a and closes very abruptly. #dispreferred

YHWH as the subject of v. 9b

According to this interpretation, the subject of the second clause is YHWH: You say, "You, YHWH, are my refuge. You have put your dwelling in the most high place." This interpretation is represented by some of the ancient translations (e.g., Symmachus, Peshitta, and Targum Psalms) and requires the quoted speech of v. 9a to continue into v. 9b.

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[YHWH as subject]: YHWH is the subject of v. 9b: 'you (YHWH) have put your dwelling in the most high place.' #dispreferred
 - <Message of the psalm>: Reading YHWH as the agent of v. 9b does not contribute to the thematic concerns of the rest of the psalm, which consistently speaks of the addressee's dwelling place (vv. 1-2, 4, 10).
   - <YHWH's high place>: Reading YHWH as the agent of v. 9b serves as an expansion upon the idea of YHWH being the addressee's dwelling place, i.e., that which he has prepared for the addressee. #dispreferred
    + [YHWH's high place]: The theme of YHWH setting his dwelling place in the height is hinted at by YHWH's wings (v. 4), the angels ''lifting up'' the addressee (v. 12) and his protection in a lofty and inaccessible place (שׂ–ג–ב; v. 14). #dispreferred
 + <Consistent participants>: According to this interpretation, the entire verse consists of one piece of quoted speech, and the 2ms agent in v. 9b (addressed with a vocative in v. 9a) is clear. #dispreferred
 + <Ancient versions>: Some of the Ancient versions read the verse this way. #dispreferred
  + [Ancient versions]: Symmachus: σὺ γὰρ, κύριε, ἀφοβία μου, ὑψίστην ἔθου τὴν οἵκησίν σου; Peshiṭta: ܡܛܠ ܕܐܢܬ ܗܘ ܡܪܝܐ ܬܘܟܠܢܝ܂ ܕܒܡܪܘܡܐ ܣܡܬ ܡܥܡܪܟ܂; Targum: עֲנֵי שְׁלֹמֹה וְכֵן אֲמַר אֲרוּם אַנְתְּ הוּא יְיָ רוּחֲצָנִי בִּמְדוֹר עִלָאָה שַׁוֵיתָא בֵּית שְׁכִנְתָּךְ. #dispreferred

Conclusion

Verse 9 probably consists of two clauses: a verbless clause ('“YHWH, you are my refuge”', v. 9a) followed by a resultative שִׂים construction ('You have made the Most High your home', v. 9b). The first of these clauses (v. 9a) is quoted speech, and the speaker of this clause is the same speaker as in v. 2 (the one who 'says to YHWH: “You are my refuge and fortress, my God, in whom I trust”'). This interpretation best accounts for the poetic line division and the parallels between vv. 1-2 and v. 9. In our CBC translation, we have rendered the verse as, For [you say]: “YHWH, you are my refuge.” You have made the Most High your home.

Research

Translations

Ancient

• LXX: ὅτι σύ, κύριε, ἡ ἐλπίς μου· τὸν ὕψιστον ἔθου καταφυγήν σου.
  • "Because you, O Lord, are my hope, the Most High you made your refuge."
• Symmachus: σὺ γὰρ, κύριε, ἀφοβία μου, ὑψίστην ἔθου τὴν οἵκησίν σου.
  • "For you, Lord, my fearlessness, high you have put your dwelling."
• Peshitta: ܡܛܠ ܕܐܢܬ ܗܘ ܡܪܝܐ ܬܘܟܠܢܝ܂ ܕܒܡܪܘܡܐ ܣܡܬ ܡܥܡܪܟ܂
  • "For you, O Lord, are my confidence; you have placed your dwelling in the height."
• Jerome: tu enim es Domine spes mea; Excelsum posuisti habitaculum tuum.
  • "For you are, Lord, my hope; the Most High you put as your dwelling place."
• Targum: עֲנֵי שְׁלֹמֹה וְכֵן אֲמַר אֲרוּם אַנְתְּ הוּא יְיָ רוּחֲצָנִי בִּמְדוֹר עִלָאָה שַׁוֵיתָא בֵּית שְׁכִנְתָּךְ.
  • "Solomon answered, and this is what he said: "Because you, O Lord, are my refuge, in the most high dwelling place you have set the house of your Shekinah."

Texts, Editions and Translations

Pietersma, Albert (tr.) 2009. NETS translation of the Psalms.

Stec, David M. 2004. The Targum of Psalms: Translated, with a Critical Introduction, Apparatus, and Notes. Collegeville, MN: Liturgical Press.

Taylor, Richard A. in Bali, Joseph & George Kiraz [eds.]. 2020. The Psalms According to the Syriac Peshitta Version with English Translation. Piscataway, NJ: Gorgias Press

Walter, D. M (ed.). 1980. The Old Testament in Syriac: According to the Peshiṭta Version. Leiden: Brill.

Modern

Verb you put elided in the first clause

• Because you have made the Lord your refuge, the Most High your habitation (RSV ≈ GNT)
• Ya que has hecho del Señor tu refugio, del Altísimo tu lugar de protección (DHH)
• Denn der HERR ist deine Zuversicht, der Höchste ist deine Zuflucht. (Luther 2017)

My refuge as apposition or relative clause

• Because you took the LORD — my refuge, the Most High — as your haven (JPS 1985)
• Because you have made the Lord your dwelling place - the Most High, who is my refuge - (ESV ≈ CSB, NET)
• Porque al SEÑOR, que es mi refugio, al Altísimo, has puesto como tu morada (RVA 2015)
• Por cuanto has puesto a YHVH, que es mi refugio, A Elyon, por habitación tuya (BTX 4ª)

Two clauses: a verbless clause (v. 9a) and causative construction (9b)

• If you say, "The LORD is my refuge," and you make the Most High your dwelling (NIV ≈ NLT)
• Poiché tu hai detto: «O Eterno, tu sei il mio rifugio», e hai fatto dell'Altissimo il tuo riparo (LND = NR2006)
• «Oui, tu es mon refuge, Eternel!» Tu fais du Très-Haut ta retraite? (SG21)
• Car tu es mon abri, Seigneur! – Tu fais du Très-Haut ton refuge (NBS ≈ TOB)
• Oui, tu es mon refuge ô Eternel! Si toi, tu fais ╵du Très-Haut ton abri... (BDS ≈ PDV, NFC)
• Du aber darfst sagen: »Beim Herrn bin ich geborgen!« Ja, bei Gott, dem Höchsten, hast due Heimat gefunden" (HFA ≈ NGÜ, ELB, GNB)
• Ja du, HERR, bist meine Zuflucht. Den Höchsten hast du deinem Schutz gemacht (EÜ ≈ ZÜR)

Secondary Literature

Articles

Caquot, A. 1958. "Le Psaume XCI." Pages 21-37 in Semitica VIII.

Monographs

Bratcher, R.G. & Reyburn, W. D. 1991. A Handbook on Psalms. New York, NY: UBS.

Van der Lugt, Pieter. 2014. Cantos and Strophes in Biblical Hebrew Poetry III: Psalms 90-150 and Psalm 1. Leiden: Brill.

Vreugdenhil, Gerrit C. 2020. Psalm 91 and Demonic Menace. Leiden: Brill.

Commentaries

Alonso Schökel, Luis. 1993. Salmos II (Salmos 73-150): Traducción, Introducciones y Comentario. Navarra: Verbo Divino.

Alter, R. 2019. The Hebrew Bible (Volume 3): The Writings: A Translation with Commentary. New York, NY: W. W. Norton & Company.

Baethgen, Friedrich. 1904. Die Psalmen. Göttingen: Vandenhoeck und Ruprecht.

Calvin, John. 1557. Commentary on the Psalms.

Dahood, Mitchell J. 1968. Psalms II, 51-100: Introduction, Translation, and Notes. Garden City, NY: Doubleday.

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

Ehrlich, Arnold B. 1905. Die psalmen; neu uebersetzt und erklaert. Berlin: Poppelauer.

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

Grogan, Geoffrey. 2008. Psalms. Grand Rapids, MI: Eerdmans.

Hupfeld, Hermann. 1862. Die Psalmen: Übersetzt und Ausgelegt. Gotha: Friedrich Andreas Perthes.

Ibn Ezra, Abraham on Psalms.

Kittel, Rudolf. 1922. Die Psalmen. Leipzig: A. Deichertsche Verlagsbuchhandlung Dr. Werner Scholl.

Kraus, Hans-Joachim. 1978. Psalmen: 2 Teilband. Neukirchen-Vluyn: Neukirchener Verlag.

Radak (Kimchi, David) on Psalms.

Rashi (Yitzchaki, Shlomo) on Psalms.

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

Theodoret of Cyrus. 2001. Commentary on the Psalms. Trans. R. C. Hill. Washington, DC: Catholic University of America Press.

VanGemeren, Willem A. 2008. The Expositor's Bible Commentary: Psalms. Grand Rapids, MI: Zondervan.

Zenger, Erich. 2005. A Commentary on Psalms 51-100. Minneapolis, MN: Fortress Press.

Grammars

Nöldeke, Theodor. 1904. Compendious Syriac Grammar. London: Williams & Norgate.

Lexica

Diggle, James. 2021. The Cambridge Greek Lexicon. Volume 1. Cambridge: Cambridge University Press.

References

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