The Morphology and Mearning of אדדם in Ps 42:5

Introduction

The traditional Hebrew text of Ps 42:5b reads:
כִּ֤י אֶֽעֱבֹ֨ר ׀ בַּסָּךְ֮ אֶדַּדֵּ֗ם עַד־בֵּ֥ית אֱלֹ֫הִ֥ים

The main issue in this verse — which Hummel calls "knotty" and about which the NIV, in its footnote, says "the meaning of the Hebrew for this line is uncertain" — is the word אֶדַּדֵּם. The following list of modern translations for this verse sums up the various interpretations suggested for this word:

1. for I had gone with the multitude, I went with them to the house of God (NKJV)
2. how I would go with the throng and lead them in procession to the house of God (ESV)
3. how I used to go in the tent of the Majestic One, to the house of God (NHEB)

As can be seen in the list, modern translations suggest three different readings for אֶדַּדֵּם:

1. As a verb with a suffix:

(a) As the intransitive verb "walk/go with them" à la NKJV.

(b) As the transitive verb "lead them" à la ESV.

2. As a nominal: "the Majestic One" (namely, God) à la NHEB.

An additional reading, not reflected by any modern translation but suggested by some scholars and deserving of its own treatment is:

3. As an intransitive verb with an enclitic-'mem': "walk/go".

Each of these four options will be dealt with in detail in the following argument maps. It is noteworthy at this point that the same line contains another difficult word - סָּךְ - a hapax legomenon (namely, a word that appears only once in the whole Bible), which is traditionally interpreted in two different ways, as either "multitude/throng" (cf. NKJV, ESV) or "tent/booth/protection" (cf. NHEB, YLT, LSV). Since the meaning of the word in the context is dependent on that of אֶדַּדֵּם, the focus of this exegetical issue will be solely on the meaning of אֶדַּדֵּם, from which a more plausible reading of סָּךְ will be derived (cf. Lexical Semantics).

Argument Maps

אדדם as a hithpael verb with a suffix

NKJV reads "I went with them" for אדדם. Similarly, LSV, YLT, Luther 2017, ZÜR, NBS and BDS read the verb this way. This reading assumes the same text and vocalization of MT, namely אֶדַּדֵּם, with the underlying verb being אֶדַּדֶּה "I went" from the rare root דדה in the hithpael conjugation (with the ת of the conjugation assimilated into the first root consonant ד) and in 1cs yiqtol form, to which the verbal suffix ם is attached and construed as "with them".

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[I went with them]: אֶדַּדֵּם is a hithpael verb from the root דדה with the verbal suffix ם. #dispreferred
 + <Meaning of the verb>: The rare root דדה is attested in only one other place in the Bible (in *hithpael*), where it is widely agreed to mean "walk slowly/humbly" (BDB :D:). #dispreferred
   + [Isa 38:15]: מָֽה־אֲדַבֵּ֥ר וְאָֽמַר־לִ֖י וְה֣וּא עָשָׂ֑ה אֶדַּדֶּ֥ה כָל־שְׁנוֹתַ֖י עַל־מַ֥ר נַפְשִֽׁי׃ 'What shall I say? For he has spoken to me, and he himself has done it. I walk slowly all my years because of the bitterness of my soul.' (ESV) #dispreferred
   + <Mishnaic attestation>: The root is attested once in the Mishna, as a causative *piel*, with the same basic meaning, a description of a mother helping her baby to take his first steps. #dispreferred
    + [Shabbat 18, 2]: אשה מדדה את בנה 'and a woman may make her son walk'. #dispreferred
 + <Rashi>: Rashi supports this reading and draws an analogy with Gen 37:4 where a verbal suffix is interpreted as "with him". #dispreferred
  <_ <Arguments only>: All the instances of non accusatival verbal suffixes denote arguments of the verb, not adjuncts like "with X" as in "I went with them". 
  + [Gem 37:4]: וְלֹ֥א יָכְל֖וּ דַּבְּר֥וֹ לְשָׁלֹֽם 'They couldn’t say a kind word to him.' (NLT) #dispreferred
 - <Verbal suffix ungrammatical>:  When the pronominal suffix is joined to verbs, it stands for the direct object (accusative) (GKC §33b :G:). 
  <_ <Non accusatival verbal suffix>: Although almost always representing the direct object, grammars quote some cases of non accusatival roles of verbal suffixes. (IBHS §16.4.f :G:; BHRG §36.1.2.2 :G:) #dispreferred
   + [Non accusatival verbal suffixes]: הֲצ֥וֹם צַמְתֻּ֖נִי אָֽנִי Zech 7:5 'did you at all fast to me, really to me?'
(WEB); וַהֲשִׁבֵ֖נִי דָּבָ֑ר Gen 37:14 'and bring word back to me' (NIV); וַיִּֽלָּחֲמ֥וּנִי Ps 109:3 'fight against me' (NLT). #dispreferred
   <_ <Arguments only>: All the instances of non accusatival verbal suffixes denote arguments of the verb, not adjuncts like "with X" as in "I went with them". 

אדדם as a pi'el causative verb with a suffix (preferred)

ESV reads "lead them in procession" for אדדם. Similarly, NLT, BSB, NASB, LSB CSB, GNT, HFA, NFC S21 and NVR95 read the verb this way. This reading assumes the same MT text but with a slightly different vocalization, namely אֲדַדֵּם, to make it a piel causative verb with the underlying verb being אֲדַדֶּה "I led" from the rare root דדה, to which the verbal suffix ם is attached and construed as the direct object "them".

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[I led them]: אֲדַדֵּם is a piel verb from the root דדה with the verbal suffix ם.
 + <Meaning of the verb>: The rare root דדה is attested in only one other place in the Bible (in *hithpael*), where it is widely agreed to mean "walk slowly/humbly" (BDB :D:). A piel verb from the same root would therefore be the natural conjugation to express the causative meaning of "to lead someone".
   + [Isa 38:15]: מָֽה־אֲדַבֵּ֥ר וְאָֽמַר־לִ֖י וְה֣וּא עָשָׂ֑ה אֶדַּדֶּ֥ה כָל־שְׁנוֹתַ֖י עַל־מַ֥ר נַפְשִֽׁי׃ 'What shall I say? For he has spoken to me, and he himself has done it. I walk slowly all my years because of the bitterness of my soul.' (ESV) 
   + <Mishnaic attestation>: The root is attested once in the Mishna, as a causative *piel*, with the same basic meaning, a description of a mother helping her baby to take his first steps.
    + [Shabbat 18, 2]: אשה מדדה את בנה 'and a woman may make her son walk'.
 + <Aquila>: Aquila reads the verb as a causative as well.
  + [Aquila Ps 42:5]: ἐλεύσομαι ἐν συσκίῳ προβιβάζων αὐτοὺς ἕως οἴκου τοῦ Θεοῦ "I shall go in the thick shade leading them as far as the house of God".
 + <Unproblematic syntax>: A piel causative verb works perfectly with a verbal suffix indicating the direct object. 
 + <1sg yiqtol piel verbs>: Some instances of a 1sg yiqtol verbs in piel are attested with an e-vowel (either hataf-segol or tsere) under the *aleph* preformative (JM §52n :G:). This can explain the e-vowel in אֶדַּדֵּם that might have been reinterpreted by later scribes as a morphological hithpael verb. 
  + [1sg yiqtol piel verbs with an e-preformative]: אֱזָרֶ֣ה Lev 26:33, Ezek 5:12, 12:14; וְאֵ֣סָעֲרֵ֗ם Zech 7:14.
  + <Babylonian tradition and Secunda>: The vowel e with the preformative of the 1sg yiqtol piel verbs is standard in the Babylonian textual tradition (Yeivin 1985, 522 :M:). Likewise, Origen's Secunda has ϵ-vowel attested for this preformative (JM 143, footnote n. 2 :G:).
   <_ <Independent traditions>: The Babylonian and Tiberian traditions represent independent pronunciation traditions. #dispreferred
  <_ <Only before a qamatz>: All these instances occur when the preformative comes directly before a qamatz, a common case of vowel harmony. This is not the case for אֶדַּדֵּם. (JM §52c; §29f :G:). #dispreferred

אדדם as a hithpael verb with an enclitic-mem

Although not attested by any modern translation, some scholars have suggested that the mem in אֶדַּדֵּם in Ps 42:5 contains an enclitic-mem (cf. Hummel 1957, 93), which calls for its own treatment here. The enclitic-mem is considered an archaic residue found in poetic texts with no recognized semantic value of its own. For a general discussion on the existence of enclitic-mem in biblical Hebrew, see The Grammar of Ps. 29:6.

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[Enclitic-mem]: The *-m* ending on אֶדַּדֵּם is an enclitic-*mem*. #dispreferred
 + <Unproblematic syntax>: Assuming an enclitic-mem solves the syntactic problem of a verbal suffix attached to a *hithpael* verb and makes revocalization into *piel* unnecessary. #dispreferred
 - <Criterion I for enclitic-mem>: An important condition for the existence of an enclitic-*mem* in a given text is when the suffix ם does not seem to fit, especially if the ancient versions omit it (Hummel 1957, 96 :A:).
  + <Ancient versions>: TgPs., Aquila and Symmachus are the ancient translations that read a verb for אֶדַּדֵּם. The first two do not ignore the suffix ם and treat it as a verbal suffix.
   + [TgPs. and Aquila]: אתחייל במשריין דצדיקי "I will go in strength with the camp of the righteous"; προβιβάζων αὐτοὺς "leading them".
   <_ <Symmachus>: Symmachus translates the verb as an intransitive passive one, matching the *hithpael* conjugation, and therefore omits the suffix. #dispreferred
    + [Symmachus]: διαβασταχθήσομαι "be carried over". #dispreferred
    <_ <Possible omission>: Symmachus, who reads סָךְ as "tent" might have intentionally ignored the problematic suffix, which in this case could not refer anaphorically to any prior participant, rather than having been conscious of the enclitic-*mem*. 
 + <Criterion II for enclitic-mem>: The MT cannot be properly understood according to the Masoretic vocalization, or at the very least there is a difficult philological problem (Cohen 2004, 238 :A:). #dispreferred
  + <Suffix unexpected>: A verbal suffix, which in the vast majority of cases indicates the direct object and less commonly the indirect object, would not be expected to come with an intransitive verb as אֶדַּדֶּה to mark an adjunct (BHRG §36.1.2.2 :G:). #dispreferred
 - <Criterion III for enclitic-mem>: Only the assumption that one of the words in the context originally included the enclitic-*mem* allows us viably to reconstruct the vocalization of the entire problematic context without the need for emending the consonantal text (not including matres lectiones) (Cohen 2004, 238 :A:).
  + <Revocalization possible>: A revocalization of the verbal form into a *piel* אֲדַדֵּם is possible without the need for an emendation of the consonantal text and without the need to assume an enclitic-*mem*, keeping the suffix as such.
  

אדרם as a masculine plural form of the adjective אַדִּיר

NHEB reads "how I used to go in the tent of the Majestic One, to the house of God". This reading reflects the LXX version which reads "I shall proceed to a place of a marvelous tent, as far as the house of God" for the MT כִּ֤י אֶֽעֱבֹ֨ר ׀ בַּסָּךְ֮ אֶדַּדֵּ֗ם עַד־בֵּ֥ית אֱלֹ֫הִ֥ים. The LXX textual tradition assumes an emendation of the MT into אַדִּרִם, the masculine plural form of the adjective אַדִּיר "majestic" and reads the noun סָךְ as "tent" (see Lexical Semantics). NIV and NAB follow this textual tradition as well, albeit with a slight different reading of סָךְ: "protection" in the former and "shrine" in the latter (see comment in Lexical semantics).

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[אַדִּרִם]: אַדִּרִם is the masculine plural form of the adjective אַדִּיר. #dispreferred
 + <Possible interchange of letters>: The most common interchanges of letters between MT and LXX involve either ד/ר, like in our case, or י/ו, due to graphical similarities between these letters. (Tov 2001, 244 :M:)  #dispreferred
 - <Lectio facilior>: אַדִּרִם is an easier reading than the rare verb אֶדַּדֵּם with its hard-to-decipher suffix. 
 + <אַדִּרִם refers to God>: The plural of אַדִּיר, a substantivized form, can potentially refer to God, in a majestic plural form, to get for בַּסָּךְ אַדִּרִם a plausible reading corresponding to NHEB, NIV and NAB: "the tent/shrine/protection of the Majestic One (=God)". #dispreferred
  + <Majestic plural>: The noun אֱלֹהִים itself is a majestic plural as well as other designations of God attested in the Bible. (JM §136d :G:) #dispreferred
  + <Substantivization of אַדִּיר>: The adjective אַדִּיר is often substantivized into a noun denoting "majestic ones", namely nobles and chieftains (BDB :D:). #dispreferred
   + [Substantivized אַדִּיר]: Nobles: Judg 5:13, 5:25; Nah 2:6, 3:18; Jer 14:3, 2Chr 23:20. Shepherds: Jer 25:34 #dispreferred
   - <אַדִּירִים not likely a reference to God>: A reference to God as אַדִּיר is made almost solely in the singular form, not in majestic plural. The only reference to the God as אַדִּירִים is put in the mouths of the Philistines, precisely in order to emphasize their polytheistic belief. (TDOT II :D:)   
     + [God referred to as אַדִּיר]: וְהַלְּבָנ֖וֹן בְּאַדִּ֥יר יִפּֽוֹל Isa 10:34 'and Lebanon will fall by the Majestic One' (ESV); כִּ֣י אִם־שָׁ֞ם אַדִּ֤יר יְהוָה֙ לָ֔נוּ Isa 33:21 'There the LORD will be our Mighty One' (NIV)
     + [God referred to as אַדִּירִים]:  א֣וֹי לָ֔נוּ מִ֣י יַצִּילֵ֔נוּ מִיַּ֛ד הָאֱלֹהִ֥ים הָאַדִּירִ֖ים הָאֵ֑לֶּה אֵ֧לֶּה הֵ֣ם הָאֱלֹהִ֗ים הַמַּכִּ֧ים אֶת־מִצְרַ֛יִם בְּכָל־מַכָּ֖ה בַּמִּדְבָּֽר (1Sam 4:8) 'We’re doomed! Who will deliver us from the hand of these mighty gods? They are the gods who struck the Egyptians with all kinds of plagues in the wilderness.' (NIV)
 + <Ancient Versions>: LXX and Vulg. Gall. read ἐν τόπῳ σκηνῆς θαυμαστῆς and ''in loco tabernaculi admirabilis'' respectively, namely "in/to a place of a marvelous tent". Both read an adjective "marvelous" (in agreement with the noun "tent") which corresponds to the adjective אַדִּיר. #dispreferred
  - <No agreement in Hebrew>: The supposed Hebrew בַּסָּךְ אַדִּרִם has no agreement between the plural adjective and the singular noun. 
   <_ <Construct chain indicating quality>: The phrase could be interpreted not as a noun & adjective one, but as a construct chain indicating quality: "a tent fit for nobles", namely "a marvelous tent". #dispreferred
    + [Quality denoted by אַדִּירִים]: בְּסֵ֥פֶל אַדִּירִ֖ים הִקְרִ֥יבָה חֶמְאָֽה Judg 5:25 'In a magnificent bowl she brought him curds.' (NASB) #dispreferred
   

Conclusion (C)

In conclusion, we have decided to read אֶדַּדֵּם as a piel verb with a verbal suffix to get "I lead them", which matches ESV and many other modern translations, as well as Aquila among the ancient versions. This reading allows for, on the one hand, a verbal form which fits in perfectly with its context and is syntactically grammatical with a classical and straight-forward accusatival verbal suffix. On the other hand, it supposes a minimal revocalization of the MT text. Compared with the alternative emendation into אַדִּרִם, it is lectio difficilior, which makes it philologically more plausible. Compared with the two other alternative readings assuming the same consonantal text and a similar verbal form, our reading follows a more conservative approach and offers a careful solution: the MT vocalization, on the one hand, assumes a problematic reading of the suffix as a marker of an adjunct rather than an accusatival argument of the verb. Assuming an enclitic-mem, on the other hand, though possible, should be examined very carefully and opted for only in cases where no other unemended solution can offer a plausible grammatical reading that makes sense in the context, which is not the case here. Our preferred interpretation has a substantial significance on the story behind the psalm: according to it, our psalmist is not just walking to the temple as an ordinary worshipper, but is leading the crowds there. He is a worship leader and possibly a priest or a Levite.

Research

Translations

Ancient

• LXX: διελεύσομαι ἐν τόπῳ σκηνῆς θαυμαστῆς ἕως τοῦ οἴκου τοῦ Θεοῦ.
  • ”I shall proceed to a place of a marvelous tent, as far as the house of God”

• Vulg. Gall.: transibo in loco tabernaculi admirabilis usque ad domum Dei.
  • “I shall pass in the place of a marvelous tent as far as the house of God.”

• α′: ἐλεύσομαι ἐν συσκίῳ προβιβάζων αὐτοὺς ἕως οἴκου τοῦ Θεοῦ.
  • "I shall go in the thick shade leading them as far as the house of God".

• σ′: ἐξελεύσομαι εἰς τὴν σκηνὴν διαβασταχθήσομαι ἕως τοῦ οἴκου τοῦ Θεοῦ.
  • "I shall go out to the tent and be carried over as far as the house of God".

• Vulg. Hebr.: veniam ad umbraculum tacebo usque ad domum Dei.
  • “I shall come to the shade and shall be silent as far as the house of God.”

• Targum: אעבר תחות טללא בלחודי אתחייל במשריין דצדיקי עד בית מוקדשא
  • “I pass beneath the booth (shadow, protection) alone, I will go in strength with the camp of the righteous unto the house of the sanctuary of the Lord”

• Peshitta: ܕܐܥܒܪ ܒܣܬܪܟ ܥܫܝܢܐ܂ ܥܕܡܐ ܠܒܝܬܗ ܕܐܠܗܐt ܡܛܠ
  • "how I used to cross over in your strong shelter, even to the house of God."

Modern

I went with them

• for I had gone with the multitude, I went with them to the house of God (NKJV)
• For I pass over into the shelter, I go softly with them to the house of God (LSV)
• For I pass over into the booth, I go softly with them unto the house of God (YLT)
• wie ich einherzog in großer Schar, mit ihnen zu wallen zum Hause Gottes (Luther 2017)
• dass ich einherging in dichtem Gedränge, mit ihnen ging zum Haus Gottes (ZÜR)
• je marchais avec la foule et je m'avançais avec elle jusqu'à la maison de Dieu (NBS)
• avec le cortège, je m’avançais, marchant avec la foule vers le temple de Dieu (BDS)

I led them / I walked them

• I walked among the crowds of worshipers, leading a great procession to the house of God (NLT)
• how I would go with the throng and lead them in procession to the house of God (ESV)
• how I walked with the multitude, leading the procession to the house of God (BSB)
• For I used to go over with the multitude and walk them to the house of God (NASB)
• For I used to go along with the throng and lead them in procession to the house of God (LSB)
• how I walked with many, leading the festive procession to the house of God (CSB)
• when I went with the crowds to the house of God and led them as they walked along (GNT)
• Da ging ich dem großen Festzug voran und führte ihn zum Haus Gottes. (HFA)
• j'avançais en tête du cortège vers la maison de Dieu, avec une foule de personnes en fête (NFC)
• je marchais entouré de la foule, où j’avançais à sa tête vers la maison de Dieu (S21)
• cómo yo iba con la multitud y la conducía hasta la casa de Dios (NVR95)

The Mighty One

• how I used to go to the house of God under the protection of the Mighty One (NIV)
• When I would cross over to the shrine of the Mighty One, to the house of God (NAB)
• how I used to go in the tent of the Majestic One, to the house of God (NHEB)

Secondary Literature

Cohen, Chaim. “The Enclitic-Mem in Biblical Hebrew: Its Existence and Initial Discovery.” In Sefer Moshe: The Moshe Weinfeld Jubilee Volume: Studies in the Bible and the Ancient Near East, Qumran, and Post-Biblical Judaism, 231–60. Winona Lake: Eisenbrauns, 2004.

Goldingay, John. Psalms: Psalms 42–89. Vol. 2. BCOT. Grand Rapids: Baker Academic, 2007.

Hummel, Horace. “Enclitic Mem in Early Northwest Semitic, Especially Hebrew.” Journal of Biblical Literature 76, no. 2 (June 1957): 85–107.

Ibn Ezra on Psalms.

Rashi (Yitzchaki, Shlomo) on Psalms.

Stec, David M., ed. The Targum of Psalms. The Aramaic Bible, v. 16. Collegeville, Minn: Liturgical Press, 2004.

Taylor, Richard A. The Syriac Peshitta Bible with English Translation. Piscataway, NJ: Gorgias Press, 2020.

Tov, Emanuel. Textual Criticism of the Hebrew Bible, Second Revised Edition. Minneapolis: Fortress Press; Assen: Royal Van Gorcum, 2001.

Yeivin, Israel. Hebrew language tradition as reflected in the Babylonian vocalization. Jerusalem: Academy of the Hebrew language, 1985.

References

42:5