The Negator, Emendation, and Subjects in Ps 105:28b

Introduction

The Hebrew text of Ps. 105:28 in the MT reads as follows:

שָׁ֣לַֽח חֹ֭שֶׁךְ וַיַּחְשִׁ֑ךְ

וְלֹֽא־מָ֝ר֗וּ אֶת־דְּבָרֽוֹו׃

V. 28b raises three questions (two text-critical questions and one question of participant reference) that will be addressed in what follows. The first text-critical question is whether the earliest recoverable reading of v. 28b includes the negative (לֹא). The following two modern translations illustrate the basic difference:

they did not rebel against his words (ESV)

they rebelled against his words (NRSV)

The second text-critical question has to do with whether the earliest reading of the verb in v. 28b is מָרוּ (“they rebelled”), as in the MT and the preceding translations, or שָׁמְרוּ (“they kept”), as some modern translations think:

But they did not give heed to his words (cf. ELB)

The third question is: What is the implied subject of the verb in v. 28? Modern translations either present the Egyptians (e.g., REB) or Moses and Aaron (e.g., NET) as the subjects. Some translations that include the negator leave the subjects undefined (e.g., ESV; cf. cf. TOB, NBS, NVSR, PDV, NFC, S21; RVR95).

Argument Maps

1. The negative (לֹא) in v. 28b

The question here is a text-critical one: Does the earliest recoverable form of the text of v. 28b include the negative adverb (לֹא) or not?

"They did not (לֹא) rebel" (preferred)

Many modern translations include the negative particle (לֹא) and translate v. 28b (וְלֹא־מָרוּ אֶת־דְּבָרֹֽוו) as "they did not rebel against his words" (ESV; cf. NET, CEV; TOB, NBS, NVSR, BDS, PDV, NFC, S21; ELB, NGÜ, HFA, EÜ, GNB; RVR95, DHH). Alternatively, some translations include the negative but opt to render the Hebrew as a question: "for had they not rebelled against his words?" (NIV; cf. JPS1985).

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[Negator (לֹא)]: The earliest recoverable form of the text of v. 28b had the negator: וְלֹא־מָרוּ אֶת־דְּבָרֹֽוו.
 + <Textual witnesses>: The MT, along with several earlier witnesses to the text, include a negator.
  + [MT]: וְלֹֽא־מָ֝ר֗וּ אֶת־דְּבָרֹֽוו׃
  + [ε′ & θ′]: καὶ οὐ παρεπίκραναν τοὺς λόγους αὐτοῦ "and they did not embitter his words" trans. NETS
  + [α′]: καὶ οὐ προσήρισαν τοῖς λόγοις αὐτοῦ "... and they did not strive against his words"
  + [σ′]: καὶ οὐκ ἠπείθησαν τοὺς λόγους αὐτοῦ "... and they did not disobey his words"
  + [TgPs]: ולא סריבו על פתגמיה "and they did not rebel against his word" (trans. Stec 2004, 191).
 + <More difficult reading>: If the negator is not original to the text, it is difficult to explain how it entered the textual tradition since it makes the text more difficult to understand than if it were omitted.
 + <Context>: To say that Moses and Aaron (v. 26b) did *not* rebel against YHWH's word is consistent with the Exodus narrative.
  <_ <Different subject>: The subject of v. 28b is probably not "Moses and Aaron," but rather "Egypt" (see argument map below). #dispreferred

"They rebelled" (no negator)

Some translations omit the negative adverb and read v. 28b as "they rebelled against his words" (NRSV; cf. NJB, REB, NEB, GNT, NLT; Luther 2017, ZÜR; NVI, BTX4).

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[No Negator]: The earliest recoverable form of the text of v. 28b does not include a negator.#dispreferred
 + <Textual witnesses>: The Septuagint and the Syriac Peshitta do not have a negator.#dispreferred
  + [LXX]: καὶ παρεπίκραναν τοὺς λόγους αὐτοῦ (v. 28b, Rahlfs 1931), "and they embittered his words" #dispreferred
   - <Earlier text>: The earlier text of the Septuagint probably included the negator (so NETS): καὶ οὐ παρεπίκραναν τοὺς λόγους αὐτοῦ.
    + <Assimilation>: The Greek reading that lacks the negative particle is probably influenced by Psalm 107\[106\]:11 (Barthélemy 2005, 705 :M:). 
     + [Ps 106:11a (Greek)]: ὅτι παρεπίκραναν τὰ λόγια τοῦ θεοῦ "because they had embittered the sayings of God" (NETS)
    + <Greek manuscripts>: Other Greek manuscripts include the negative particle, including the early witness Ra 2110. (See Rahlfs 1931 for other Greek manuscript evidence).
     + [Ra 2110]: και ου παρεπικρανεν τους λογους αυτου (v. 28b) "and he did not embitter his words"
  + [Peshitta]: ܘܡܪܡܪܘ ܡܠܬܗ "they provoked his word" (Taylor 2020, 435)#dispreferred
  <_ <Too easy>: "\[T\]he omission \[of the negator\] smacks of an easier and so secondary reading" (Taylor 2020, 435).
 + <Egypt Rebelled>: To say that the Egyptians "rebelled" fits well with the Exodus narrative, which presents Pharaoh (the representative of Egypt) as rebelling against YHWH. #dispreferred
  <_ <Egypt not subject>: The subject of v. 28b is probably not "Egypt," but rather "Moses and Aaron" (see argument map below).

2. מָרוּ (“rebelled”) vs. שָׁמְרוּ (“kept”)

The question here is also text-critical in nature: Does the earliest recoverable form of the text of v. 28b have the verb מָרוּ (“rebelled”) or שָׁמְרוּ (“kept”)?

מָרוּ (“rebelled”) (preferred)

The majority of modern translations read the verb מָרוּ (“rebelled”): "they did not rebel against his words" (ESV; cf. NIV, CEV, ESV, NET, JPS85, NEB, REB, NRSV, GNT, NJB, NLT; Luther2017, HFA, GNB, EÜ, ZÜR; BDS, PDV, TOB, NVSR, NBS, NFC, S21; NVI, RVR95, BTX4).

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[מָרוּ (“rebelled”)]: The earliest recoverable form of the text of v. 28b read מָרוּ (“rebelled”).
 + <Textual witnesses>: The MT, along with most early witnesses to the text, read מָרוּ.
  + [MT]: וְלֹֽא־מָ֝ר֗וּ אֶת־דְּבָרֹֽוו׃
  + [α′]: καὶ οὐ προσήρισαν τοῖς λόγοις αὐτοῦ (v. 28b) "... and they did not strive against his words"
  + [σ′]: καὶ οὐκ ἠπείθησαν τοὺς λόγους αὐτοῦ (v. 28b) "... and they did not disobey his words"
  +[TgPs]: ולא סריבו על פתגמיה "and they did not rebel against his word" (Stec 2004, 191)
 + <Viable collocation>:  The syntactic construction, מרה + את דבר, is viable and has parallels in the HB.
  + [Parallels]: 1 Kings 13:26: מָרָה אֶת־פִּי יְהוָה "they rebelled against the word/command of YHWH" (cf. Deut 1:43; Josh 1:18).

שָׁמְרוּ (“kept”)

Some modern translations read the text as וְלֹא שָׁמְרוּ instead of וְלֹא מָרוּ. They emend the traditional Hebrew text by adding a shin between the aleph and mem. E.g., "But they did not give heed to his words" (cf. ELB, NGÜ, DHH).

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[שָׁמְרוּ "kept" ]: The earliest recoverable form of the text of v. 28b had the verb שָׁמְרוּ (“kept”).#dispreferred 
 + <Context>: The reading שָׁמְרוּ makes sense in the context. The Egyptians, represented by Pharaoh, should have "heeded" the "words" of YHWH spoken through Moses and Aaron, commanding him to let the people go. But instead, the Egyptians "did not heed his word."#dispreferred 
  + [Exodus 10:3]: "So Moses and Aaron went in to Pharaoh and said to him, “Thus says the LORD, the God of the Hebrews, ‘How long will you refuse to humble yourself before me? Let my people go, that they may serve me" (ESV)#dispreferred
  + <Parallel meaning>: Elsewhere in the Psalms the verb שׁמר in the qal stem denotes obedience to YHWH's "word" (דָּבָר).#dispreferred
   + [Psalm 119]: Psalm 119:17, 57, 101. ‏ מִכָּל־אֹ֣רַח רָ֭ע כָּלִ֣אתִי רַגְלָ֑י לְ֝מַ֗עַן אֶשְׁמֹ֥ר דְּבָרֶֽךָ:"I hold back my feet from every evil way, in order to keep your word" (v. 101; ESV)#dispreferred
  <_ <Awkward meaning>: To say that the Egyptians "did not keep" YHWH's "word" is "flat and awkward when said of the Egyptians" (Delitzsch and Keil 1900, 146 :C:). There is no reason why "the Egyptians should be expected to keep Yahweh’s words" (Allen 2002, 51 :C:).
 - <Textual witnesses>: No Hebrew manuscript or ancient version supports the reading שָׁמְרוּ.

3. The subject of the verb in v. 28

The third question is related to participant reference: Who is the subject(s) of the verb in v. 28? Modern translations attest three options: the Egyptians (e.g., REB), Moses and Aaron (e.g., NET) or undefined (e.g., ESV).

The Egyptians

Some translations identify the Egyptians as the subjects of the verb in v. 28b: "but still the Egyptians resisted his commands" (REB; cf. NEB, NRSV, GNT, NJB, NLT, NIV, JPS1985; EÜ, Luther2017, ZÜR, ELB; BDS; DHH, NVI, BTX4; Peshitta; the LXX).

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[Egyptians]: The Egyptians are the subjects of the verb in v. 28b.#dispreferred
 + <Purpose clause>: The Hebrew of v. 28b is a purpose clause: "so that they would not be rebellious against his word" (cf. EÜ).#dispreferred 
 + <Giving silver and gold>: The Egyptians obeyed YHWH's word when they responded positively to the Israelites' requests for "articles of silver and gold" (כְּלֵי־כֶסֶף וּכְלֵי זָהָב) in Exodus 12:35-36 prior to the exodus from Egypt (Allen 2002, 59 :C:).#dispreferred
 + <Temporary obedience>: After the plauge of darkness, the Egyptians temporarily appeared to obey YHWH's command to let the people go (cf. Exod 10:24). Hence "this plague of darkness (Exod 10:21–23) appears first in the psalm because it resulted in the submission of the Egyptians to the fact of Yahweh’s power" (Allen 2002, 59 :C:).#dispreferred
 - <Confusing reference>: Verse 28b would be an odd place to assert that the Egyptians did not rebel in light of both their opposition in the Exodus narrative and the ensuing account of the other plagues in Psalm 105:29-36 in which Egypt temporarily relented, only to change soon thereafter (e.g., frogs v. 30, flies v. 31, hail v. 32-33, locusts v. 34).
  + [Egypt's temporary "obedience"]: Exod 8:4-11, 21-28; 9:27-35; 10:7-11, 16-20; 
 - <Egypt Rebelled>: To say that the Egyptians "did not rebel" contradicts the Exodus narrative which presents Pharaoh (the representative of Egypt) as rebelling against YHWH.
  + [Pharaoh/Egypt's Rebellion]: Exod 7:13-14, 22-23; 8:15, 19, 32; 9:7, 12, 34-35; 10:20, 27-28; 11:9-10
  <_ <Temporary obedience>: After the plauge of darkness, the Egyptians temporarily appeared to obey YHWH's command to let the people go (cf. Exod 10:24). Hence "this plague of darkness (Exod 10:21–23) appears first in the psalm because it resulted in the submission of the Egyptians to the fact of Yahweh’s power" (Allen 2002, 59 :C:).#dispreferred
   + [Exodus 10:24]: "Then Pharaoh called Moses and said,  'Go, serve the LORD; your little ones also may go with you; only let your flocks and your herds remain behind'" (ESV)#dispreferred
  <_ <Giving silver and gold>: The Egyptians obeyed YHWH's word when they responded positively to the Israelites' requests for "articles of silver and gold" (כְּלֵי־כֶסֶף וּכְלֵי זָהָב) in Exodus 12:35-36 prior to the exodus from Egypt (Allen 2002, 59 :C:).#dispreferred
   + [Exodus 11:2-3]: "'Tell the people that every man is to ask his neighbor and every woman is to ask her neighbor for objects of silver and gold.' The LORD gave the people favor in the sight of the Egyptians. Moreover, Moses himself was a man of great importance in the land of Egypt, in the sight of Pharaoh’s officials and in the sight of the people" (NRSV) #dispreferred
   + [Exodus 12:35-36]: "The Israelites had done as Moses told them; they had asked the Egyptians for jewelry of silver and gold, and for clothing, and the LORD had given the people favor in the sight of the Egyptians, so that they let them have what they asked. And so they plundered the Egyptians" (NRSV) #dispreferred
   <_ <Gap in discourse>: The Egyptians handing over their silver and gold is not mentioned until much later in Ps 105 (v. 37): "and he brought them forth with silver and gold" (וַיּוֹצִיאֵם בְּכֶסֶף וְזָהָב).
    <_ <Not chronological>: The plague of darkness is presented as the ninth plague in Exodus 10:21-22, whereas it is presented first in Psalm 105; therefore, the psalmist is not concerned with adhering to a strict chronological account and v. 28b may allude to the Egyptians' obedience in Exodus 12:35-36.#dispreferred
  <_ <Purpose clause>: The Hebrew of v. 28b is a purpose clause: "so that they would not be rebellious against his word" (cf. EÜ).#dispreferred 
   - <Wrong purpose>: Both Psalm 105 and the narrative in Exodus emphasize a different purpose for the plagues.
    + [YHWH's purpose]: Exodus 10:20: "Then the LORD said to Moses, 'Go in to Pharaoh, for I have hardened his heart and the heart of his servants, that I may show these signs of mine among them, and that you may tell in the hearing of your son and of your grandson how I have dealt harshly with the Egyptians and what signs I have done among them, that you may know that I am the LORD'" (ESV) 
  <_ <A question>: The Hebrew with the negative particle present can be construed as a question: "for had they not rebelled against his words?" (NIV).#dispreferred
   - <Unwarranted>: Translating the Hebrew of v. 28b as a question is an artificial way to solve the problem of including the negator (וְלֹא־מָרוּ) (Delitzsch and Keil 1900, 146 :C:).

Moses and Aaron (preferred)

Some translations identify Moses and Aaron as the subjects of the verb in v. 28b: "Moses and Aaron did not disobey his orders" (NET; cf. CEV; GNB, HFA).

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[Moses and Aaron]: The subjects of v. 28b are Moses and Aaron.
 + <Preceding clauses>: Moses and Aaron are named in v. 26, and they are the subjects of the preceding verb שָׂמוּ in v. 27.
  + [vv. 26-27]: "He sent Moses, his servant, and Aaron, whom he had chosen. They performed his signs among them and miracles in the land of Ham" (ESV).
 + <Moses and Aaron's obedience>: Moses and Aaron carried out YHWH's "words" (i.e., his orders to speak to Pharaoh, enacting the plague of darkness, etc.), and they generally obeyed YHWH's instructions throughout the Exodus narrative (Delitzsch and Keil 1900, 146 :C:; Barthélemy 2005, 705 :M:; Allen 2002, 59). 
  + [Moses and Aaron's obedience]: Exod 7:20; 11:10. 
 + <Subject of מרה>: Elsewhere in the Hebrew Bible it is only YHWH's people who act as the subjects of the verb מרה (Barthélemy 2005, 705-706 :M:).
  + [YHWH's people as subject of מרה]: Exodus 23:21; Numbers 20:10, 24, 14; Deuteronomy 1:26,43; 9:7, 23; Deuteronomy 9:24; Deut 21:18, 20; 31:27; Joshua 1:18; 1 Samuel 12:14-15; 1 Kings 13:21, 26; 2 Kings 14:26; Isa 1:20; 3:8; 50:5; 63:10; Jer 4:17; 5:23; Ezek 5:6; 20:8, 13, 21; Hosea 14:1; Psalms 5:11; 78:8, 17, 40, 56; 105:28; 106:7, 33, 43; Psalms 107:11; Job 17:2; Lam 1:18, 20; 3:42; Neh 9:26 
 + <Contrast>: Moses and Aaron are the subjects in order to contrast with how Moses previously resisted YHWH's calling of him (Barthélemy 2005, 706 :M:).
  + [Moses resists YHWH's call]: Exodus 3:11; 4:1, 10, 13 
  + [Moses and Aaron obey YHWH's words]: Exodus 9:8-10, 22-23; 10:1-4, 12-13, 21-22; 

Conclusion (B)

The MT, which includes the negator לֹא and the verb מָרוּ, likely gives us the earliest recoverable form of the text of v. 28b. Though the LXX and Syriac versions do not attest a negator, numerous important ancient witnesses do. It stands to reason that translations would smooth out what is admittedly a difficult reading by omitting the negative particle לֹא. The MT, being the more difficult reading, is unlikely to be derived from an easier reading (viz., one without לֹא). Similarly, most ancient witnesses attest to a verb corresponding to מרה rather than שׁמר, with the latter being explainable as a way to achieve an easy reading, which makes it unlikely to be original. Lastly, Moses and Aaron are the probable subjects of the verb in v. 28b because they obeyed YHWH's "words" in the Exodus narrative and they are the subjects of the preceding verb (שׂם) in v. 27a. A reference to Egypt not rebelling is too confusing in context. Resolving these issues is significant for the sake of a deeper perception and engagement with the “story” of the psalm (i.e., who does what).

Research

Translations

Ancient

LXX: ἐξαπέστειλεν σκότος καὶ ἐσκότασεν, καὶ παρεπίκραναν τοὺς λόγους αὐτοῦ

"He sent out darkness and it became dark, and they embittered his words"

Aquila: ... καὶ οὐ προσήρισαν τοῖς λόγοις αὐτοῦ

"... and they did not strive against his words"

Symmachus: ... καὶ οὐκ ἠπείθησαν τοὺς λόγους αὐτοῦ

"... and they did not disobey his words"

Quinta: ... καὶ οὐ παρεπίκραναν τοὺς λόγους αὐτοῦ

"... and they did not embitter his words"

Theodotion: ... καὶ οὐ παρεπίκραναν τοὺς λόγους αὐτοῦ

"... and they did not embitter his words"

Peshitta: ܫܕܪ ܚܫܘܟܐ ܘܐܚܫܟ ܘܡܪܡܪܘ ܡܠܬܗ

"He sent darkness and caused it to be dark; they provoked his word"

Targum: שדר חשוכא וחשיכינון ולא סריבו על פתגמיה

"He sent darkness and made them dark, and they did not rebel against his word"

Jerome: misit tenebras et contenebravit et non fuerunt increduli verbis eius

"He sent darkness and it grew completely dark, and they did not disbelieve his words"

Modern

They did not rebel (the MT's וְלֹא־מָרוּ)

• He sent darkness, and made the land dark; they did not rebel against his words (ESV)
• Il envoya les tēnèbres, et les ténèbres vinrent, et sa parole ne fut pas contestée (TOB)
• Il envoya des ténèbres et amena l'obscurité, et ils ne furent pas rebelles à sa parole (NBS)
• Il envoya des ténèbres et amena l'obscurité, Et ils ne furent pas rebelles à sa parole (NVSR)
• Dieu a envoyé l’obscurité, tout était dans la nuit, et personne ne s’est opposé à sa parole (PDV)
• Dieu fit venir l'obscurité, et tout fut noyé dans la nuit, sans que personne s'oppose à sa parole (NFC)
• Il a envoyé des ténèbres et fait venir l’obscurité, et ils n’ont pas été rebelles à sa parole (S21)
• Envió tinieblas que lo oscurecieron todo; no fueron rebeldes a su palabra (RVR95) 

Moses and Aaron as subjects (the MT's וְלֹא־מָרוּ)

• [Sie vollbrachten vor ihren Augen die Zeichen und Wunder, die Gott den Ägyptern angedroht hatte,] und widersetzten sich nicht seinem Befehl. Der HERR sandte pechschwarze Finsternis (HFA)
• Er schickte die schwärzeste Finsternis – diesmal widersprachen Mose und Aaron ihm nicht (GNB)
• Moses and Aaron obeyed God, and he sent darkness to cover Egypt (CEV)
• He made it dark; Moses and Aaron did not disobey his orders (NET)

Egyptians as subjects (the MT's וְלֹא־מָרוּ)

• Er sandte Finsternis, da wurde es dunkel, damit sie nicht widerspenstig wären gegen sein Wort (EÜ)
• Il envoya les ténèbres qui couvrirent le pays, et les Egyptiens cessèrent de résister à ses ordres (BDS)
• He sent darkness and made the land dark— for had they not rebelled against his words? (NIV)
• He sent darkness; it was very dark; did they not defy His word? (JPS85)

Egyptians as subjects without the negative (לֹא)

• He sent darkness, and all was dark, but still the Egyptians resisted his commands (REB)
• He sent darkness, and all was dark, but still they resisted his commands (NEB)
• He sent darkness, and made the land dark; they rebelled against his words (NRSV)
• God sent darkness on the country, but the Egyptians did not obey his command (GNT)
• Darkness he sent, and darkness fell, but that nation defied his orders (NJB)
• The Lord blanketed Egypt in darkness, for they had defied his commands to let his people go (NLT)
• Er sandte Finsternis und machte es finster; doch sie blieben ungehorsam seinen Worten (Luther 2017)
• Er sandte Finsternis, und es wurde finster, doch sie trotzten seinem Wort (ZÜR)
• Envió tinieblas y la tierra se oscureció, pero ellos se rebelaron contra sus palabras (NVI)
• Envió tiniebla, y trajo oscuridad, Sin embargo, se rebelaron contra sus palabras (BTX4)

Egyptians as subjects with emended verb and the negative (וְלֹֽא־שָׁמְרוּ)

• Er sandte Finsternis und machte es finster. Aber sie achteten nicht auf seine Worte (ELB)
• Gott ließ eine Finsternis kommen, es wurde stockdunkel. Aber die Ägypter achteten nicht auf seine Worte (NGÜ)
• Envió Dios una oscuridad que todo lo cubrió, pero los egipcios desatendieron sus palabras (DHH)

Secondary Literature

Barthélemy, Dominique. 2005 Critique Textuelle de l’Ancien Testament. Psaumes. Vol. 4, Fribourg, Switzerland: Academic Press.

Briggs, Charles A., and Emilie Briggs. 1906-1907. A Critical and Exegetical Commentary on the Book of Psalms. Vol. 2. ICC. Edinburgh: T & T Clark.

Buttenwieser, Moses. 1969. The Psalms; Chronologically Treated with a New Translation. New York, NY : Ktav Publishing House.

Allen, Leslie C. 2002. Psalms 101-150 (Revised). Vol. 21. WBC. Dallas: Word Incorporated.

Dahood, Mitchell. 1970. Psalms. Vol. 4. ABC. New York: Doubleday.

deClaissé-Walford, Nancy, Rolf A. Jacobson and Beth LaNeel Tanner. 2014. The Book of Psalms. Grand Rapids, MI: William B. Eerdmans Publishing Co.

Delitzsch, Franz and Carl Friedrich Keil. 1900. Biblical Commentary on the Psalms. Vol. 3. trans. Eaton David. New York: Funk and Wagnalls.

Goldingay, John. 2008. Psalms: Psalms 90-150. Vol. 3. BCOT. Grand Rapids: Baker Academic.

Hossfeld and Zenger, 2011. Psalms 3: A Commentary on Psalms 101-150. Hermenia. Minneapolis, MN: Fortress Press.

Stec, David M. 2004. The Targum of Psalms. Vol. 16. The Aramaic Bible. Collegeville, MN: Liturgical Press.

Kiraz, George A. and Andreas Juckel. 2020. The Syriac Peshiṭta Bible with English Translation: Psalms. Translated by Richard A. Taylor. Piscataway, NJ: Georgias Press.

References

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