The Meaning of טֻּחוֹת and סָתֻם in Ps 51:8

Psalm Overview

Exegetical Issues for Psalm 51:

The Verbal Semantics of Ps 51:8b

The Meaning of טֻּחוֹת and סָתֻם in Ps 51:8

Psalm 51:20-21 and the Story Behind Psalm 51

Introduction

Psalm 51:8 [Eng. 6] reads הֵן אֱמֶת חָפַצְתָּ בַטֻּחוֹת וּבְסָתֻם חָכְמָה תוֹדִיעֵנִי. The meaning and referents of the Hebrew words טֻחוֹת and סָתֻם are uncertain and contested in the translations. While the basic meaning of סָתֻם as 'closed off >> secret' is clear, opinions vary on what טֻחוֹת means. The same word appears in Job 38:36, where the meaning is even more controversial. Furthermore, even once the meanings of these words are determined, translators and commentators differ with regard to what they refer to in the context.

Translations can be classified into four main interpretations with respect to the referents of טֻחוֹת and סָתֻם:

• Darkness - Voici, tu aimes la vérité dans les ténèbres, dans ma nuit, tu me fais connaître là sagesse. (TOB)
• The psalmist's mother's womb - Yet you desired faithfulness even in the womb; you taught me wisdom in that secret place. (NIV)
• The psalmist's interior being - You desire truth in the inward being; therefore teach me wisdom in my secret heart. (NRSV)
• The content of instruction - Indeed You desire truth about that which is hidden; teach me wisdom about secret things. (JPS 1985)

Argument Maps

The debate can be evaluated in two parts, one focusing on the meaning of טֻחוֹת and the other on the referents of טֻחוֹת and סָתֻם.

The meaning of טֻחוֹת in Ps. 51:8

The first aspect of the debate concerns the lexical semantics of טֻחוֹת in Ps. 51:8. The main options are to read it either as 'darkness' or 'covered up (things) >> secret (things)'.

Darkness

In this first option, followed by the French TOB version, טֻחוֹת means 'darkness'. This can, in turn, have as a metaphorical extension the idea of 'obscurity' or even 'secrecy'. If the latter sense is accepted, then this interpretation may to a large degree converge with the others.

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[טֻחוֹת means "darkness"]: טֻחוֹת means 'darkness' with the possible metaphorical extension of 'obscurity' or even 'secrecy' #dispreferred
 + <Etymology>: טֻחוֹת may derive from טוח/טחח meaning 'covered over', thus yielding the concept of "darkness, obscurity" (HALOT :L:, DCH :L:, NIDOTTE :D:). #dispreferred
 + <Parallelism>: טֻחוֹת is used in parallel to סָתֻם meaning 'closed off >> secret', which may support a similar meaning for טֻחוֹת. #dispreferred
 - <Context>: There is no clear support from the context for the concept of darkness.

Covered up (things)

The alternative (with most versions) is to read טֻחוֹת as 'covered up (things)' with the metaphorical extension of 'secret (things)'. This leaves open the question of the referent of טֻחוֹת, as well as סָתֻם.

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[טֻחוֹת means 'covered up (things)']: טֻחוֹת means 'covered up (things) >> secret (things)'.
 + <Etymology>: The etymology of טֻחוֹת supports the meaning 'covered up (things) >> secret (things)'.
  + <Etymology from טוח/טחח>: The noun טֻחוֹת may be either a passive participle or qūl noun form from the root טוח meaning 'covered over', such as with plaster or paint (NIDOTTE 2.358 :D:; HALOT :L:; DCH :L:; TWOT :D:; BDB :L:) or a qull noun from the root טחח, which is an alternate form of טוח (HALOT :L:).
  + <Etymology from Thoth>: טֻחוֹת may derive from Thoth, who was the Egyptian god of wisdom and knowledge and the secret-keeper of the gods. In classical Hebrew texts, the word would then have taken on the abstract nuance of secrecy (Mowinckel 1930 :A:; HALOT :L:).
 + <Context>: טֻחוֹת is in parallel with סָתֻם, which means 'closed off >> secret'.

The referents of טֻחוֹת and סָתֻם in Ps. 51:8

If טֻחוֹת and סָתֻם both mean things or parts that are hidden away or secret, to what exactly do they refer? There are three main solutions that have been proposed in the literature and translations. The first two options suppose that טֻחוֹת and סָתֻם refer to internal organs in the human body that are observable only to God. The difference arises in whether the internal organs are thought to be those of the psalmist or the psalmist's mother while she was pregnant with the psalmist. The third option views these secret things not as body parts but rather esoteric wisdom that can only be revealed by God.

Internal organs = the psalmist's mother's womb

One option, preferred by versions such as the NIV and NLT, supposes that the hidden internal organs refer to the psalmist's mother's womb. The idea is that God desired faithfulness already when the psalmist was still in his mother's womb and taught him wisdom during his gestation.

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[טֻחוֹת and סָתֻם refer to the psalmist's mother's womb]: טֻחוֹת and סָתֻם refer to the psalmist's mother's womb as the hidden place where God taught the psalmist wisdom already during gestation. #dispreferred
 - <Plural of טֻחוֹת>: If טֻחוֹת is analyzed as a feminine plural form, it is not clear that this could refer to the mother's womb, which is normally singular (יָרֵךְ ,בֶּטֶן ,רֶחֶם) or masculine plural (מֵעִים) in Hebrew.
 + <Immediate Context>: The pregnancy of the mother has been activated in the immediately preceding v. 7, and v. 8 can be seen as the positive counterpart to v. 7 (Dalglish 1962:124 :M:; Tate 1998:6 :C:). #dispreferred
  - <Broader Context>: The wider context of Psalm 51 is generally negative about the psalmist's past character and actions, so v. 8 is probably not indicating something positive about the psalmist's past. Instead, תוֹדִיעֵנִי may be transitioning from a description of the psalmist's past sinfulness to an appeal for God's response.
  <_ <Verbal semantics>: The yiqtol-form verb תוֹדִיעֵנִי 'you make me know' is not easily read as referring to a past event during the psalmist's gestation.
  <_ <Logic>: The psalmist cannot literally be said to have learned spiritual wisdom during gestation. 
 + <Parallel passage>: Psalm 139:15 similarly speaks of the psalmist's mother's womb as being בַסֵּתֶר 'in secret' (Dalglish 1962:124 :M:). #dispreferred
  + [Psalm 139:15]: לֹא נִכְחַד עָצְמִי מִמֶּךָּ אֲשֶׁר עֻשֵּׂיתִי בַסֵּתֶר רֻקַּמְתִּי בְּתַחְתִּיּוֹת אָרֶץ׃ #dispreferred

Internal organs >> the psalmist's interior being (preferred)

This solution, which is preferred by most modern translations, supposes that the hidden parts refer to the psalmist's internal organs and by metaphorical extension his innermost being and character. On this view, God characteristically desires sincere, internalised truth/faithfulness, not just the external appearance. God's instruction in wisdom then is the kind of instruction that teaches the psalmist this type of genuine truth/faithfulness in the inner person.

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[טֻחוֹת and סָתֻם refer to the psalmist's interior being]: טֻחוֹת and סָתֻם refer to the psalmist's internal organs and by extension his interior being, the inner character that is known only to God.
 + <Ancient interpretive tradition>: Targum Psalms reflects this old interpretation (so also Rashi :C:; Radak :C:).
  + [Targum Psalms]: הא קושטא רעיתא בכוליין ובטמור לבא חוכמתא תהודענני׃
 + <Context>: The broad context of the psalm emphasises sincere repentance, character, and restoration.
 + <Logic>: אֱמֶת 'faithfulness' and חָכְמָה 'wisdom' are most easily attributed to born persons with life experience walking with God.
 - <Lack of personal pronouns>: If the psalmist's own internal organs were in view, one might have expected first person pronominal suffixes, such as 'my hidden parts' (Bratcher and Rayburn 1991:470 :C:). #dispreferred

The content of instruction

The final possible solution, supported by many ancient versions and modern translations like the JPS 1985 and GNB, supposes that טֻחוֹת and סָתֻם refer to the 'secret (things)' about wisdom that only God can reveal. On this reading, God is concerned with and reveals secret truths about wisdom to the psalmist.

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[טֻחוֹת and סָתֻם refer to the content of God's instruction]: טֻחוֹת and סָתֻם refer to the obscure, hidden, and secret things of God's wisdom, that he alone can reveal. #dispreferred
 + <Ancient interpretive tradition>: The Septuagint, Peshitta, and Jerome's iuxta Hebr. reflect this old interpretation. #dispreferred
  + [Ancient versions]: LXX: ἰδοὺ γὰρ ἀλήθειαν ἠγάπησας, τὰ ἄδηλα καὶ τὰ κρύφια τῆς σοφίας σου ἐδήλωσάς μοι; Peshitta: ܐܢܬ ܕܝܢ ܒܩܘܫܬܐ ܨܒܝܬ܂ ܘܟܣ̈ܝܬܐ ܕܚܟܡܬܟ ܐܘܕܥܬܢܝ܂; Jerome: ecce enim veritatem diligis, absconditum et arcanum sapientiae manifestasti mihi. #dispreferred
 + <Context>: The psalmist needs to be thoroughly instructed in the intricacies of God's wisdom in order to instruct sinners (v. 15). #dispreferred
  <_ <Overall context>: Other views sufficiently account for the instruction of the psalmist. Elsewhere the psalm never focuses on esoteric knowledge, but rather the emphasis is always on sincerity and character.
 - <Grammar>: This reading is syntactically difficult, using prepositional phrases instead of the typical classical usage of double objects.
  <_ <Parallel usage of ב>: In other parallel passages, the preposition ב can introduce the object of knowing, perhaps with the nuance of 'concerning, about'. #dispreferred
   + [Grammatical parallels]: Jer 38:24: אִישׁ אַל יֵדַע בַּדְּבָרִים הָאֵלֶּה; Ps 31:8: יָדַעְתָּ בְּצָרוֹת נַפְשִׁי; Job 35:15 וְלֹא יָדַע בַּפַּשׁ מְאֹד; and the close parallels in 4QHa XII 27–28 הודעתני ברזי פלאכה 'you made me know your wonderful mysteries' and 4QHa XV 27 וברזי פלאכה הודעתני 'and you made me know your wonderful mysteries'; other late parallels include 1QS VIII 18; 1QHa XII 32; XVII 9–10; 4Q401 17 4; 4Q417 2 i 13; 4Q503 51 14 (DCH 4:105 :L:). #dispreferred
    <_ <Textual difficulties>: Jer 38:24 is textually problematic (cf. LXX ἐκ τῶν λόγων); Ps 31:8 is textually problematic (cf. LXX ἔσωσας); Job 35:15 is difficult and often emended.
    <_ <Diachronic distribution>: This construction is rare in Biblical Hebrew and always textually problematic, but becomes common in Hellenistic- and Roman-period Hebrew. This could have caused the Septuagint translator to misread the Hebrew of the psalm.
 - <Poetic divisions>: The poetic lines are more balanced if טֻחוֹת is read with v. 8a. But in this case, it is difficult to understand how God is pleased with truth 'in regard to' secret knowledge.

Conclusion

טֻחוֹת most likely derives from the root טוח with the meaning 'covered up (things)', which by extension is used to refer to things that are concealed or 'secret'. Even if טֻחוֹת is derived etymologically from the Egyptian god Thoth, the concept of hidden secrets still seems a likely derivative meaning. While 'darkness' or 'obscurity' are plausible extensions of this basic meaning, nothing lexically or contextually suggests this sense.

The interpretation of the 'secret things' as referring to esoteric knowledge has good ancient support but depends on a grammatical construction that is more prominent in texts later than Psalm 51 and encounters difficulties when reading בַטֻּחוֹת with v. 8a, as is suggested by the balance of lines. The interpretation of the 'secret things' as referring to the psalmist's mother's womb follows well as the positive counterpart to v. 7, but is in tension with the psalmist's overall negative self-appraisal and may be grammatically problematic. The interpretation of the 'secret things' as referring to the psalmist's internal organs and by extension his interior being and character has ancient support and fits most easily with the overall thrust of the psalm.

Research

Translations

Ancient

• LXX: ἰδοὺ γὰρ ἀλήθειαν ἠγάπησας, τὰ ἄδηλα καὶ τὰ κρύφια τῆς σοφίας σου ἐδήλωσάς μοι.
  • 'For, look, you loved truth; the unclear and secret aspects of your wisdom you made clear to me.'
• Peshitta: ܐܢܬ ܕܝܢ ܒܩܘܫܬܐ ܨܒܝܬ܂ ܘܟܣ̈ܝܬܐ ܕܚܟܡܬܟ ܐܘܕܥܬܢܝ܂
  • 'But you delight in truth; you have made known to me the secret things of your wisdom.'
• Targum: הא קושטא רעיתא בכוליין וב<מ>טמור לבא חוכמתא תהודענני׃
  • 'Behold, you desire truth in the kidneys, and in the hidden place of the heart you will make me know wisdom.'
• Jerome (iuxta Hebr.): ecce enim veritatem diligis, absconditum et arcanum sapientiae manifestasti mihi.
  • 'for, behold, you love truth; you have revealed to me the hidden and secret (things) of wisdom.'

Modern

Darkness

• Voici, tu aimes la vérité dans les ténèbres, dans ma nuit, tu me fais connaître là sagesse. (TOB)

Mother's womb

• Yet you desired faithfulness even in the womb; you taught me wisdom in that secret place. (NIV)
• But you desire honesty from the womb, teaching me wisdom even there. (NLT)

Content of instruction

• Indeed You desire truth about that which is hidden; teach me wisdom about secret things. (JPS 1985)
• For behold thou hast loved truth: the uncertain and hidden things of thy wisdom thou hast made manifest to me. (Douay-Rheims)
• Das war mir verborgen; du hast es mir gezeigt. Dir gefällt es, wenn jemand die Wahrheit erkennt. (GNB)

Psalmist's interior being

• Behold, you delight in truth in the inward being, and you teach me wisdom in the secret heart. (ESV)
• Look, you desire integrity in the inner man; you want me to possess wisdom. (NET)
• But you want complete honesty, so teach me true wisdom. (CEV)
• Sincerity and truth are what you require; fill my mind with your wisdom. (GNT)
• You desire faithfulness in the inmost being, so teach me wisdom in my heart. (REB)
• You desire truth in the inward being; therefore teach me wisdom in my secret heart. (NRSV)
• But you delight in sincerity of heart, and in secret you teach me wisdom. (NJB)
• Du freust dich, wenn ein Mensch von Herzen aufrichtig ist; verhilf mir dazu und lass mich weise handeln! (HFA)
• Du liebst es, wenn ein Mensch durch und durch aufrichtig ist; so lehre mich doch im Tiefsten meines Herzens Weisheit! (NGÜ)
• Siehe, du hast Gefallen an Wahrheit im Innern, und im Verborgenen wirst du mir Weisheit kundtun. (ELB)
• Siehe, an Treue im Innersten hast du Gefallen, im Verborgenen lehrst du mich Weisheit. (EÜ)
• Mais tu prends plaisir à la loyauté dans le fond du cœur ; au plus secret de moi-même, fais-moi connaître la sagesse ! (NBS)
• Mais tu prends plaisir à la vérité dans le fond du cœur : Au plus secret (de moi-même), fais-moi connaître la sagesse. (NVSR)
• Mais tu veux que la sincérité demeure au fond de mon être. Tu m’enseignes la sagesse au plus profond de moi-même. (BDS)
• Mais tu veux la vérité au fond de mon cœur. À ma conscience, tu enseignes la sagesse. (PDV)
• Mais ce que tu aimes trouver dans le cœur d'une personne, c'est le respect de la vérité. Au plus profond de ma conscience, fais-moi connaître la sagesse. (NFC)
• Mais tu veux que la vérité soit au fond du cœur: fais-moi connaître la sagesse dans le secret de mon être! (S21)
• Tú amas la verdad en lo íntimo y en lo secreto me has hecho comprender sabiduría. (RVR95)
• Yo sé que tú amas la verdad en lo íntimo; en lo secreto me has enseñado sabiduría. (NVI)
• En verdad, tú amas al corazón sincero, y en lo íntimo me has dado sabiduría. (DHH)

Ambiguous

• Siehe, du liebst Wahrheit, die im Verborgenen liegt, und im Geheimen tust du mir Weisheit kund. (Luther 2017)
• Sieh, an Wahrheit hast du Gefallen, tief im Verborgenen, und im Geheimen tust du mir Weisheit kund. (ZÜR)

Secondary Literature

Bratcher, Robert G., and William D. Reyburn. 1991. A Handbook on Psalms. UBS Handbook Series (New York: United Bible Societies).

Dalglish, Edward R. 1962. Psalm Fifty-One in the Light of Ancient Near Eastern Patternism (Leiden: Brill).

Mowinckel, Sigmund. 1930. 'טחות und שֹכוי. Eine Studie zur Astrologie des Alten Testaments'. Acta Orientalia 8: 1–44.

Tate, Marvin E. 1998. Psalms 51–100. Word Biblical Commentary 20. Dallas: Word, Incorporated.

References

51:8

Approved