The Text, Grammar, and Meaning of Ps. 11:1b

Introduction

Multiple issues are involved in the interpretation of this verse. Although the issues are closely related to one another, it is useful to untangle them and analyze them separately. They can be grouped into three categories.

• Textual
  • MT ketiv (נודו) vs MT qere (נוּדִי)
  • כמ as 2mp suffix (הַרְכֶם צִפּׂור) vs כמ as preposition (הֵר כְּמׂו צִפּוׁר)

• Grammatical. If the MT is retained, then the following grammatical issues remain to be decided.
  • צִפּוׂר as a vocative ("bird") vs צִפּׂור as an adverbial noun phrase ("like a bird").
  • One clause (e.g. "Flee to your mountain, bird!") vs two clauses ("Flee! To your mountain, bird!")

• Semantic. Regardless of how one decides the textual/grammatical issues (above), the following semantic issues may have to be decided.
  • צִפּׂור as a collective ("birds") vs צִפּׂור as a singular entity ("a bird").
  • הַרְכֶם/הַר as a collective ("[your] mountains") vs הַרְכֶם/הַר as a singular entity ("[your] mountain")
  • The adverbial noun phrase הַרְכֶם/הַר as terminative (to the/your mountain[s]) vs ablative (from the/your mountain[s])

Argument Maps

Ketiv (נודו) vs Qere (נוּדִי)

The first issue is whether the ketiv (נודו) (2mp imperative) or the qere (נוּדִי) (2fs imperative) is the correct reading.

Qere (נוּדִי)

The majority of translations (ancient and modern) follow the qere (נוּדִי) (2fs imperative). The arguments for and against this view are as follows.

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[Qere]: The MT *qere* (נוּדִי) (2fs) is the correct reading (LXX, α', Hier S, NGÜ, LUTHEUTE, HFA, S21, PDV, NBS, NFC, Reina Valera, NVI, DHH) #dispreferred
 + <Support of ancient versions>: "The *qere* נודי is the reading attested also by all ancient versions (LXX Aq. Quinta Hier. Syr. Targ.) and therefore probably the original" (Baethgen 1904 :C:). #dispreferred
  <_ <Assimilation to feminine singular נפשי>
 + <Supported by context>: The *qere* (2fs imperative) makes good sense in the context, since both נפש and צפור are feminine singular. #dispreferred
  <_ <Assimilation to feminine singular נפשי>: The *qere* can be explained (in part) as "an assimilation to the immediately preceding word נפשי" (HOTTP; cf. Olhausen 1853 :C:, Hupfeld 1855 :C:, Delitzsch 1883 :C:).
 - <Masculine singular vs feminine singular>: "If the poet had wanted to use the singular, he would have said נוד (2ms), leaving aside נפש" (Ehrlich 1905 :C:; cf. HOTTP).
  + [Ps. 3:3]: "Cf. Ps 3:3, where, despite the gender of נפש, it is לו and not לה" (Ehrlich 1905 :C:).

Ketiv (נודו)

Other interpreters and a few translations follow the ketiv (נודו) (2mp imperative). The arguments for and against this view are as follows.

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[Ketiv]: The MT *ketiv* (נודו) (2mp) is the correct reading (HOTTP, DELUT, Elberfelder).
 + <צפור as collective ("birds")>: "צפור as a noun of multitude with the plur.... so that the ''Ketib'' is correct" (Ewald 1880 :C:; cf. HOTTP).
  + [צפור as collective ("birds")]: צפור is a collective ("birds") (BDB :L:, HALOT :L:, Manatti :A:)
 - <Error originating from MT plural suffix הרכם>: The *ketiv* can be explained as "an error of MT... which originated from 'your mountain'" (Briggs 1906 :C:).
 - <Singular addressee>: "In the context this doesn’t make much sense, since this command is directed to the psalmist" and not to multiple people (Bratcher and Reyburn 1991 :C:; cf. Wilson 2002). #dispreferred
  + [Individual psalmist as addressee]: The first person language of verse 1 ("I... me") seems to indicate that quoted speech is addressed to the psalmist (singular) and not to a group (plural) (Wilson 2002 :C:). #dispreferred
  - [Royal court/family]: "נפשי 'me' refers to a royal figure, and the 2.m.p. suffix is a veiled reference to the royal court or royal family" (Sumner 2021 :A:; cf. Henstenberg 1869 :C: who argues it is an "ideal person"; cf. Calvin :C: (David and his "companions"), Olhausen 1853 :C: (Du und die Deinigen!), Hupfeld 1855, et. al).
   + [Isa. 7:11-13]: "The syntax and interpretation have an analogy in Isa 7:11-13. The passage in Isaiah records a dialogue between Isaiah/Yahweh and King Ahaz. In v. 7, Isaiah addresses Ahaz in the singular, and Ahaz alone responds (v. 12). However, in v. 13, Isaiah addresses the 'House of David' and uses the plural imperative" (Sumner 2021 :A:).
   + [1 Sam. 22]: "David and his family fled to Moab from Saul where he took counsel from the prophet Gad on his next maneuver (1 Sam 22:1-5)" (Sumner 2021 :A:).

MT (הַרְכֶם) vs emendation (הַר כְּמׂו)

The second, related, issue is whether the 2mp suffix in the MT (הַרְכֶם) ("your mountain") should be retained or slightly changed to read as a preposition (הַר כְּמׂו) ("mountain[s] like a bird").

Emendation (הַר כְּמׂו)

The majority of translations (ancient and modern) read a different text than the MT. Instead of הַרְכֶם ("your mountain"), they read הַר כְּמׂו ("mountain like..."). The arguments for and against this emendation are as follows.

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[MT emended ("mountains like")]: The MT (הַרְכֶם) ("your mountain") should be emended to הַר כְּמׂו ("mountain like a bird") (LXX, α', Hier, Tg, S, NRSV, NLT, GNT, CSB, CEV, NEB, NGÜ, LUTHEUTE, HFA, S21, PDV, NBS, NFC, Reina Valera, NVI, DHH). #dispreferred
 + <Ancient support>: The ancient versions (LXX, α', Hier, S, Tg) are unanimous is supporting this reading. #dispreferred
 - <Versions smooth out the text>: The variant reading can be explained by the fact that "the change from *ketib* to *qere* makes the suffix כם unintelligible and leads to the facilitative form of the versions" (HOTTP). By contrast, "Our difficult text could never have arisen from one whose meaning lies so plainly on the surface" (Hengstenberg 1869 :C:).
  + [Ketiv]: The *ketiv* (נודו) is the correct reading (see above).
 - <Ungrammatical>: "הר without the suffix would not be able to stand independently but would have to take the article" (Hupfeld 1855 :C:).

MT (הַרְכֶם)

Some translations choose to translate the MT text as it stands ("your mountain[s]") (NIV, ESV, JPS1917, JB, DELUT, Eberfelder). The arguments for and against retaining the MT are as follows.

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[MT retained ("your mountains")]: The MT (הַרְכֶם) ("your mountain") should be retained (HOTTP, NIV, ESV, JPS1917, JB, DELUT, Elberfelder).
 + <Concise and vivid>:"The MT is preferable because of its more concise and vivid expression" ("Flee! to your mountain, bird!" vs "flee to the mountains like a bird") (Baethgen 1904 :C:).
 + <Ancient reading>: "MT was the only textual form that preserved the vestiges of an ancient reading" (HOTTP). The variant texts can all be explained as having derived from the MT.
 - <Singular addressee>: "In the context this doesn’t make much sense, since this command is directed to the psalmist" and not to multiple people (Bratcher and Reyburn 1991 :C:; cf. Wilson 2002).#dispreferred
  + [Individual psalmist as addressee]: The first person language of verse 1 ("I... me") seems to indicate that quoted speech is addressed to the psalmist (singular) and not to a group (plural) (Wilson 2002 :C:).#dispreferred
  - [Royal court/family]: "נפשי 'me' refers to a royal figure, and the 2.m.p. suffix is a veiled reference to the royal court or royal family" (Sumner 2021 :A:; cf. Henstenberg 1869 :C: who argues it is an "ideal person"; cf. Calvin :C: (David and his "companions"), Olhausen 1853 :C: (Du und die Deinigen!), Hupfeld 1855, et. al.).
   + [Isa. 7:11-13]: "The syntax and interpretation have an analogy in Isa 7:11-13. The passage in Isaiah records a dialogue between Isaiah/Yahweh and King Ahaz. In v. 7, Isaiah addresses Ahaz in the singular, and Ahaz alone responds (v. 12). However, in v. 13, Isaiah addresses the 'House of David' and uses the plural imperative" (Sumner 2021 :A:).
   + [1 Sam. 22]: "David and his family fled to Moab from Saul where he took counsel from the prophet Gad on his next maneuver (1 Sam 22:1-5)" (Sumner 2021 :A:).

צפור as vocative ("bird[s]") vs adverbial accusative ("[like] a bird")

If the MT is retained (see above), then it the syntactic role of צפור ("bird") is left to be determined. It is possible to read it either as a vocative ("flee..., bird") (e.g., JPS1917, JB, [N]RSV footnote, GNT footnote, NET note) or as an adverbial modifier ("flee... like a bird") (NIV, ESV). As the NET note explains, "'Bird' may be taken as vocative ('O bird') or as an adverbial accusative of manner ('like a bird'). Either way, the psalmist’s advisers compare him to a helpless bird whose only option in the face of danger is to fly away to an inaccessible place."

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[Vocative]:  צפור ("bird") is a vocative (JPS1917, JB, etc.).
 + <Simpler explanation>: It is "simplest" to interpret צפור ("bird") as a vocative (Hupfeld 1855 :C:). "There is no need to assume (fallen or implied) a 'like.' 'Bird' is a vocative..." (Manatti 1979 :A:).
  -> [Adverbial accusative]
 - <Inappropriate address>: "This address sounds too derisive to be appropriate to the lips of those who are supposed to be speaking here...  This form of address is not appropriate to the idea of those who proffer their counsel" (Delitzsch 1883 :C:).#dispreferred
  - <Formulaic>: The phrase may be a fixed expression to warn someone to seek security (Hupfeld 1855 :C: et. al.).

[Adverbial accusative]: צפור ("bird") is an adverbial accusative ("like a bird") (NIV, ESV). "*Tzippor* should be interpreted as if written, *ke-tzippor* (like a bird)" (Ibn Ezra :C:).#dispreferred
 + [Adverbial accusative of manner]: "The accusative is used... in order to describe more precisely the manner in which an action or state takes place" (GKC 118m :G:). "The description of the external or internal state may follow, in poetry, in the form of a comparison with some well-known class" (GKC 118r :G:).#dispreferred
  + "e.g. Is. 21:8; cf. Ps. 22:14; Is. 22:18; Is. 24:22; Zech. 2:8; Ps. 11:1 (unless צפור be vocative); 58:9b (unless the force of the preceding כ is carried on, as in Ps. 90:4); Ps. 144:12; Job 24:5 (פראים, before the verb); 41:7..." (GKC 118r :G:).#dispreferred

הר as terminative ("to") vs ablative ("from)

The word הר ("mountain[s]") or הרכם ("your mountain[s]") functions in the clause as an adverbial modifier. Because there is no preposition on הרכם, the meaning of the phrase is ambiguous.

הר as terminative ("to")

Virtually all translations (ancient and modern) translate this adverbial phrase as terminative ("to your mountain" or "to the mountains"). The arguments for and against this view are as follows.

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[Terminative]: הר is terminative ("to") (so all translations).
 + <Ancient support>: All ancient translations interpret  הר as terminative ("to").
  + [Ancient translations]: LXX (ἐπὶ τὰ ὄρη), α' (εις το ορος), Hier (*in montem*), S (*‘ltwr’*) Tg (לְטוּרָא).
 + <Accusative of place and motion verbs>: The verb נוד is a motion verb (SDBH :L:), and "after verbs of motion" "the accusative serves to define more precisely the place... in answer to the question wither?" (GKC §118d :G:).
  <_  "The accusative is also used for the place from which one departs" (IBHS §10.2.2. :G:).#dispreferred
   + Gen. 44:4; Exod 9:29, 33; Deut 14:22, cf. Jer 10:20 (IBHS §10.2.2. :G:).#dispreferred
  + E.g., 1 Sam. 20:11 (GKC §118e :G:).
 + <Accusative of place and verbs of fleeing>: The verb נוד is a motion verb (SDBH :L:), and when verbs of fleeing are followed by an accusative of place, the accusative indicates the place to which someone is fleeing.
  + [Verbs of fleeing + accusative]: E.g., 1 Kgs 12:18 (לָנוּס יְרוּשָׁלִָם); Second Kgs 9:27 (וַיָּנָס מְגִדּוֹ); Hos 12:13 (וַיִּבְרַח יַעֲקֹב שְׂדֵה אֲרָם); Isa. 37:38=2 Kgs 19:37 (וְהֵמָּה נִמְלְטוּ אֶרֶץ אֲרָרָט).
 + <Common Motif>: The image of a bird fleeing to the mountains was a common motif in the ANE.
  + [Examples from the Bible]: Some Biblical texts employ the image of a bird escaping to and/or taking refuge in the mountains.
   + [Ezekiel 7:16]: "Their survivors will escape to the mountains and become like doves of the valleys" (NET).
   + [1 Sam. 26:20]: "...like one who hunts a partridge in the mountains" (ESV).
  + [Examples from Neo-Assyrian inscriptions]: "Analogies of the bird fleeing to the mountains language are found in Assyrian royal inscriptions from Tiglath-Pileser I (1111-1077) to Esarhaddon (680-669), usually symbolising flight and defeat in the face of Assyrian military forces." (Quine 2017 :A:).
   + [Tiglath-Pileser I]: “They flew like birds to ledges on high mountains” (Quine 2017 :A:; see A. K. Grayson, *Assyrian Rulers of the Early First Millennium BC I (1114-859BC)* (Toronto, 1991), p. 18).
   + [Sennacherib]: "...had flown away like (bir)ds to the peak of a (rug)ged mountain" (Quine 2017 :A:; see A. K. Grayson and J. Novotny, *The Royal Inscriptions of Sennacherib, King of Assyria (704-681 BC), Part 2* (RINAP 3/2; Winona Lake, 2014), pp. 100-101). 
   + [Esarhaddon]: ..."like a bird from the midst of the mountains..." (Quine 2017 :A:; see E. Leichty, *The Royal Inscriptions of Esarhaddon, King of Assyria (680-669 BC)* (RINAP 4; Winona Lake, 2011), p. 29).
  <_ [Bird imagery diverse]: In the various instances of the image of birds fleeing, "the direction and destination of the retreat varied (Sumner 2021 :A:)." Therefore, "the bird imagery itself does not require a terminative translation of Ps 11:1d" (Sumner 2021 :A:).#dispreferred
   + [Isa. 16:2]: E.g., "In Isa 16:2, Moabite women flee like birds to the Arnon River, not to a mountain: 'Like fleeing birds, like scattered nestlings are the daughters of Moab at the fords of the Arnon' (cf. Lam 3:52; Ps 124:7)" (Sumner 2021 :A:).#dispreferred
   + [Merodach-baladan]: E.g., "In another text, Merodach-baladan flees like a bird *away from* Babylon: '[He] fled from Babylon to the city of Ikbi-Bêl, like a sudinnu-bird, at night'" (Sumner 2021 :A:; see ARAB 2:34 § 66 (Sargon II)).#dispreferred
 + <Mountains as hiding places>: "The mountains, caves, and fastnesses of Palestine would be the natural hiding-place of persons in danger" (Perowne 1878 :C:; cf. Briggs 1906, Hupfeld 1855, et. al.).
  + "Cf. Jud. 6:2, 1 Sam. 13:6, 1 Macc. 2:28, Matt. 24:16" (Perowne 1878 :C:).
 + <Allusion to Gen. 19>: Psalm 11 alludes to Genesis 19, which in which Lot is told to escape to the mountains (Gen. 19:17) (cf. Hupfeld 1855 :C:, Hengstenberg 1869 :C:, Anderson 1972 :C:).
 - <נוד never terminative>: The verbal root ''nwd'' wander, flee of the imperative ''nwdw/nwdy'' (K/Q) is never used with a terminative sense to identify the destination of the movement" (Sumner 2021).#dispreferred
  + [נוד + lamed]: When נוד is followed by a *lamed* preposition, the preposition "marks the so-called dative of advantage," and not a terminative location (Sumner 2021 :A:).#dispreferred

הר as ablative ("from")

A few interpreters, Rashi and Radak and some modern exegetes, understand הר as ablative ("from your mountain"). None of the translations consulted adopt this view. The arguments for this interpretation are as follows.

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[Ablative]: הר is ablative ("from") (Rashi :C:, Radak :C:, Sumner 2021 :A:; cf. Manatti 1979 :A:).#dispreferred
 + <נוד + min>: The verb נוד can be followed by a *min* prepositional phrase ("flee from...").#dispreferred
  + [Jer. 50:8]: נֻ֚דוּ מִתֹּ֣וךְ בָּבֶ֔ל וּמֵאֶ֥רֶץ כַּשְׂדִּ֖ים יצֵ֑אוּ#dispreferred
  + [2 Kgs 21:8]: וְלֹ֣א אֹסִ֗יף לְהָנִיד֙ רֶ֣גֶל יִשְׂרָאֵ֔ל מִן־הָ֣אֲדָמָ֔ה#dispreferred
  + [Prov. 27:8 (cognate: נדד)]: כְּ֭צִפֹּור נֹודֶ֣דֶת מִן־קִנָּ֑הּ#dispreferred
 + <Si 34:2>: In one manuscript of Ben Sira 34:2, the verb נוד is used with an adverbial accusative in the sense of "flee (from)" (DCH).#dispreferred
  + [Si 34:2 (Bmg)]: רע נאמן תנוד חרפה "reproach flees (from) a faithful friend" (DCH)#dispreferred
 + <Ancient support>: The Midrash on Ps. 11 in 4Q Catena A "espouses an early understanding of the biblical text that supports an ablative rendering" (Sumner 2021 :A:).#dispreferred
  + [4Q Catena A (midrash on Ps. 11:1-2)]: "(Its interpretation:) the me(n of...) will flee (... like a b)ird from its spot (mmqwmw) and will be exi(led from his land)."#dispreferred
 + <Mt. Zion>: "Your mountain" refers to Mt. Zion. "Consequently, the protagonist in vv. 1-3 is advised to flee *from* Mount Zion and not to the hill country" (Sumner 2021 :A:).#dispreferred
  + ["Mountain" singular]: "In the psalms, the singular הר 'mountain' almost always designates a specific mountain" (Sumner 2021 :A:).#dispreferred
   + "E.g., Mount Zion/Jerusalem in Pss 2:6; 3:5; 15:1; 24:3; 43:3; 48:2; 68:16-17; 78:54; 87:1; 99:9." (Sumner 2021 :A:; cf. Manatti 1979 :A:).#dispreferred
  + [Refuge]: "The expression in Ps 11:1b— 'In Yahweh, I have taken refuge'— also supports the idea that Mount Zion was the point of origin" (cf. Ps. 61:5) (Sumner 2021 :A:).#dispreferred

Conclusion

In terms of the text to be translated, we conclude with CTAT that the MT ketiv reading (נודו) along with the MT reading הַרְכֶם ("your mountain") is to be preferred. Despite the strong external evidence in favor of נודי הר כמו צפור , this easier reading is best explained as having derived from the more difficult and more "vivid" reading of the MT. The second person plural language is potentially confusing, but it may be explained in a number of satisfactory ways.

There is a good grammatical basis for interpreting צפור as an adverbial accusative of manner ("[like] a bird"). However, it is simpler to explain צפור, which does not have a preposition and occurs at the end of the clause, as a vocative. If this is correct, and if multiple people are being addressed (ketiv נודו), then this means that צפור is a collective ("birds").

Finally, although there are strong arguments for both the ablative and terminate interpretations of the adverbial הרכם, the terminative interpretation ("to your mountain") is more likely. When verbs of motion (including verbs of fleeing) are followed by an adverbial accusative, the accusative usually indicates the direction in which someone flees (e.g., 1 Kgs 12:18; 2 Kgs 9:27; Hos. 12:13; Isa. 37:38; etc.; cf. GKC §118d). This image of a bird seeking shelter in the mountains is a common motif in the biblical (e.g., Ezek. 7:16; 1 Sam 26:20) and broader ANE world (see Quine 2017). Furthermore, this is how all of the ancient translations understood the phrase (e.g., LXX: ἐπὶ τὰ ὄρη).

In conclusion, we may translate Ps. 11:1b in English as "Flee to your mountain, birds!"

Research

Translations

Ancient

• LXX: Μεταναστεύου ἐπὶ τὰ ὄρη ὡς στρουθίον (NETS: "Flee to the mountains like a sparrow")
• Aquila: αναστατου εις το ορος ως πετεινον
• Jerome: transvola in montem ut avis
• Targum: אִטַלְטְלֵי לְטוּרָא הֵיךְ צִפָּרָא (Stec: "Flee to the mountains like birds")
• Peshitta: nwdy wskny ‘ltwr’ ’yk spr’

Modern

English

• "Flee like a bird to your mountain" (NIV, ESV)
• "Flee like a bird to the mountains..." (NRSV, cf. NLT ["Fly... for safety"], GNT ["Fly away..."] CSB ["Escape..."], CEV ["Escape..."], NEB)
• "Flee thou! to your mountain, ye birds" (JPS1917, cf. JB ["Bird, fly back to your mountain"])

German

• »Fliehet wie ein Vogel nach eurem Berge« (DELUT, Elberfelder)
• »Flieh in die Berge wie ein Vogel!« (NGÜ, LUTHEUTE, cf. HFA: »Du musst ins Gebirge fliehen! Flieg fort wie ein Vogel!«)

French

«Fuis dans les montagnes comme un oiseau» (S21, PDV, cf. NBS [«Va-t’en dans la montagne»], NFC [«File, comme un petit oiseau, dans les montagnes»).

Spanish

«Escapa al monte cual ave« (RV, cf. NVI [«Huye al monte, como las aves»], DHH [«Huye a los montes, como las aves«])

Secondary Literature

Grammars

GKC

118m."the accusative is used... in order to describe more precisely the manner in which an action or state takes place."

118r. "The description of the external or internal state may follow, in poetry, in the form of a comparison with some well-known class, e.g. Is. 21:8; cf. Ps. 22:14; Is. 22:18; Is. 24:22; Zech. 2:8; Ps. 11:1 (unless צפור be vocative); 58:9b (unless the force of the preceding כ is carried on, as in Ps. 90:4); Ps. 144:12; Job 24:5 (פראים, before the verb); 41:7..." Cf. Ibn Ezra: "Tzippor (birds) should be interpreted as if written, ke-tzippor (like a bird). It is similar to the word aryeh (lion) in And he called a lion: Upon the watch tower O Lord (Is. 21:8). Aryeh (lion) in the latter is to be interpreted as if written ke-aryeh (as a lion), for God is the subject of and he called."

Lexicons

BDB

הַר f. mts. as hiding-places:—הַמִּנְהָרוֹת אֲשֶׁר בֶּהָרִים Ju 6:2 the burrows (Stanley, VB) which are in the mts.; cf. ψ 11:1 Je 16:16 (|| גִּבְעָה); הָפַךְ מִשֹּׁרֶשׁ הָרִים Jb 28:9 (of mining), v. also Dt 8:9. g. mts. as running-place of gazelles 1 Ch 12:8; of leopards הַרֲרֵי נְמֵרִים Ct 4:8; hunting-ground for partridges 1 S 26:20; עוֹף הָרִים ψ 50:11 cf. 11:1 (fig.); wandering-place of lost sheep (fig.) Na 3:18 1 K 22:17 Je 50:6 cf. v 6 (|| גִּבְעָה), Ez 34:6 (|| כָּל־גִּבְעָה רָמָה) 2 Ch 18:16.

נוּד b. flutter, of bird Pr 26:2 (|| עוּף); fig. of soul ψ 11:1.

צִפּוֹר. less often coll., either def. Gn 15:10 (two), or indef. ψ 11:1 (fig.), צִפֹּר שָׁמַיִם 8:9, especially צ׳ (כָּל־)כָּנָף Ez 39:17 ψ 148:10, כֹּל צ׳ כָּל־כָּנָף Gn 7:14; Ez 17:23, also redund. c. עַיִט, עֵיט צ׳ כָּל־כָּנָף Ez 39:4 birds of prey of all kinds.

HALOT

Ps 11:1 הַרְכֶם rd. מַהֵר

נוד. to be aimless, homeless Gn 4:12 (נָע וָנָד), 14 Jr 4:1 (rd. לֹא for וְלֹא), 49:30 50:3, 8, cj. Lam 4:15 (rd. נָדוּ for נָצוּ), Sir 3630, bird Ps 11:1 Pr 26:2;

צִפּוֹר. a. sg. individual bird Lv 14:5-7, 50-53 Dt 14:11 Ps 11:1 844 (parallel with דְּרוֹר) ? צִפּוֹר meaning sparrow (see Kraus BK 155:749), 102:8 (masc. !), 124:7 Pr 6:5 7:23 26:2 Lam 3:52; —b. pl. —i. Is 31:5 like birds hovering protectively over the nest, see Wildberger BK 10:1243, Ps 104:17 (with קִנֵּן), Qoh 9:12 (caught in a net), Neh 5:18 (food); —ii. שְׁתֵּי(־) צִפֳּרִים Lv 14:4, 49.

DCH

נודו הַרְכֶם צִפּוֹר flee to your mountain (as) a bird Ps 11:1(Kt) (unless, flee to your mountain, O bird[s]; Qr נוּדִי)

צִפּוֹר. comparison with human being as hunted, vulnerable, frightened, etc. (Ps 11:1[] 102:8; 124:7; Pr 6:5; 7:23; 27:8; Ec 9:12; Lm 3:52; 1QH 129 perh. 4QMidrEschatb 19 [[כצ]פור]).

collective, birds (distinction from §1 not alw. clear), usu. indefinite; used for ritual purposes, in making of covenant (Gn 15:10); comparison with human as hunted, vulnerable, frightened, etc. (Ho 11:11; Ps 11:1[]).

Dictionaries

TWOT

Leonard J. Coppes, “1319 נוּד,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 561.

Our verb often signifies “flight away from” (cf. nûs, nādad). In Ps 11:1 David asserts that Jehovah is his refuge and chides his enemies for advising him to seek another refuge. Jeremiah clearly uses our verb interchangeably with nādad (cf. 49:3, 5; 50:3, 8).

Monographs

HOTTP/CTAT

Notons d'abord que צפור a une claire valeur de collectif en Ps 8,9: צפור שמים ודגי הים. On admettra donc avec Ewald que le ketib a de fortes chances d'être primitif et que l'expression "fuyez vers votre montagne, passereaux" est un dicton s'adressant par compassion a de pauvres bougres sans défense et pourchassés. On les compare à des oiseaux menacés par les chasseurs. Le possessif 'votre' affectant le mot 'montagne' est justifié par le fait que la montagne est le seul habitat sûr où les passereaux sont 'chez eux', non menacés, alors que les oiseaux trop gourmands que les appâts attirent vers les lieux fréquentés par l'homme deviennent la proie des chasseurs.

Le qere serait issu d'une méconnaissance de la valeur collective de la forme singulière de צפור et d'une assimilation au mot נפשי qui précède immédiatement. Or le passage du ketib au qere rend inintelligible le suffixe כם et amène à la forme facilitante des versions. EHRLICH fait remarquer, en outre, que si le poète avait voulu, pour l'impératif, faire usage du singulier, il aurait plutôt employé נוד que נודי, comme le montre Ps 3,3 ou לנפשי est repris par לו. D'ailleurs les amis du David psalmique et de la bande de ses partisans n'auraient pas éprouvé le besoin d'interpeller celui-ci au féminin du fait qu'ils parlent à son 'âme'. Le comité a donc estime que le MT était la seule forme textuelle qui nous ait conserve les vestiges d'une lecture ancienne avec le suffixe כם et le ketib נודו auquel il a attribué la note {B}.

Articles

Morgenstern 1950

All the versions read נודי הר כמו צפור. This reading is accepted by the majority of modern scholars. However, Gunkel, following Grätz and Budde, would emend slightly and read נודו מהר כצפור. This reading has the advantage at least that it retains all the consonants of MT and fills the space of the manuscript precisely. Actually, however, each reading raises too many questions to bring a feeling of assurance and satisfaction in the interpretation of the passage. One immediately asks: Why the figure of the bird fleeing to the mountains? Mountains are no particular place of security and refuge for birds. Furthermore, why הר "mountain" and not הרים "mountains", or, better still, ההרים "the mountains"? And in any case, what mountain or mountains might this or these be? Hardly, even despite Ps 84:4, the Temple Mount. Or is it perhaps that הר or הרים or ההרים must be construed with merely נודי alone and not with כצפור directly? If so, then why or how can one say to the soul of another, "Flee to a or the mountain or the mountains etc."; how can one say this to a soul; and even if this were possible, how can a soul flee to a or the mountain or mountains?

...

Since none of these proposed emended readings satisfies and removes or even lessens the confusion and vagueness of thought inherent in either the present or the emended text, the solution of the problem must be sought in a somewhat different direction. With the simple assumption that a single letter has been lost from the present text and that the loss of this one letter resulted in further slight confusion of the text, we propose the following reading for v. 1b: נצודנה כמו צפר. This implies that a צ was lost after the initial letter of the present נודו, that the final ו of the word in its present form is a survival of an original נ, and that the ה of הרכם of MT was the final letter of the original נצודנה. The loss of this original צ left a vacant space of the size of a single letter, a vacant space which was subsequently filled by the insertion of the ר of the present הרכם, and the redivision of the words. Thus the present text evolved.

Thus emended, the text of v. 1 would be translated: In God do I put my trust; how (then) should you say of my soul: Let us hunt it as a bird?

Manatti 1979

Sippôr. Il est inutile de supposer (tombé ou sous-entendu) un „comme"). „Oiseau" est un vocatif, qui s'explique par le verset 2. L'application à Israël se vérifie par la dimension nationale du mot en Ps. cxxiv 7 et Lm. iii 52, de côp en Is. xvi 2 (avec ndd, comme ici avec nôd). Le singulier a la valeur d'un collectif.

nudi. Peu importe qu'on lise le ketib (nûdu), „fuyez") ou le qeré, „fuis", le collectif sippôr pouvant admettre les deux.

harkem. Le pluriel s'explique par le collectif. L'absence de préfixe ou de préposition invite à faire de ce mot le complément d'objet de nûdî (ou nûdu), bien que nous n'ayons pas d'autre cas de nôd construit ainsi: „fuis ta montagne". Si c'est à Israël que cette injonction s'adresse, la montagne, c'est Sion, et le possessif est bien en situation : „fuis la montagne que YHWH t'a donnée, en signe d'élection". Autrement dit, „laisse la place libre". Quoi qu'on prétende, ce stique est parfaitement clair, si on le comprend comme une menace contre Israël proférée par les impies („vous", v. lb). Une menace: „nous sommes déjà prêts à tirer sur toi. Si tu ne veux pas être tué, file au plus vite".

Quine 2017

Abstract:

This paper demonstrates that the bird and the mountains phrase in Ps 11:1 compares well with a common metaphor relating to siege warfare and military conquest found in Neo-Assyrian royal inscriptions and considers the resulting implications.

Sumner 2021

Abstract:

A reassessment of Psalm 11:1d in the Masoretic Text departs from the traditional terminative rendering (»to the mountain«) of the ancient versions. Textual evidence, comparative literary analysis, and lexical considerations preclude a terminative interpretation of v. 1d and require instead an ablative translation (»from the mountain«). This subtle interpretive shift at the incipit of the psalms affects the interpretation of the entire composition, and it reveals a didactic function that has been overlooked. The literary episode in vv. 1-3 envisions a royal figure whose devotion to Yahweh is challenged by prophetic counsel, but who remains confident in Yahweh’s deliverance. Vv. 4-7 encourage a similar devotion to Yahweh as displayed by the royal figure. The cultic and royal ideology woven throughout the psalm reflects the interests of the liturgist responsible for it.

Commentaries

Rashi

See sefaria.org

How do you say to my soul, “Wander from your mountain, etc. This is on the order of (I Sam. 26: 19): “for they have driven me today from cleaving to the Lord’s heritage,” for they drove him out of the [Holy] Land to outside the [Holy] Land, and here he says, “I took refuge in the Lord [hoping] that He would restore me to cleave to His heritage. How do You, who drive away my soul, say to me,...“Wander from your mountain”? Pass over your mountain, you wandering bird. For every wandering person is compared to a bird that wanders from its nest, as it is written (in Prov. 27:8): “As a bird wandering from its nest, so is a man wandering from his place.” For your nest has wandered, because we have driven you from the entire mountain like a wandering bird. The masoretic spelling is נודו [plural] because it is also expounded on in reference to Israel, that the nations say that to them.

Ibn Ezra

"Tzippor (birds) should be interpreted as if written, ke-tzippor (like a bird). It is similar to the word aryeh (lion) in And he called a lion: Upon the watch tower O Lord (Is. 21:8). Aryeh (lion) in the latter is to be interpreted as if written ke-aryeh (as a lion), for God is the subject of and he called. The fact that mitzpeh (watchtower) is vocalized with a segol and is not in the construct is proof of this. Tzippor is to be read as if written ke-tzippor, for the meaning of our clause is, you say to me, flee by yourself to our mountain for you are like a bird... Scripture employs 'your mountain' because David was addressing his enemies. However, when his enemies addressed him they employed the phrase 'our mountain.'"

Calvin

The word נוד, nud, which we have rendered to flee, is written in the plural number, and yet it is read in the singular; but, in my opinion, this is a corrupt reading. As David tells us that this was said to himself only, the Jewish doctors, thinking the plural number unsuitable, have taken it upon them to read the word in the singular. Some of them, wishing to retain the literal sense as it is called, perplex themselves with the question, why it is said, Flee ye, rather than Flee thou; and, at length, they have recourse to a very meagre subtilty, as if those who counselled him to betake himself to flight addressed both his soul and his body. But it was unnecessary labor to put themselves to so much trouble in a matter where there is no difficulty; for it is certain that those who counselled David did not say that he alone should flee, but that he should flee, together with all his attendants, who were in the same danger with himself. Although, therefore, they addressed themselves especially to David, yet they included his companions, who had a common cause with him, and were exposed to the like danger.

Expositors, also, differ in their interpretation of what follows. Many render it 'from your mountain', as if it were מהרכם, meharkem; and, according to them, there is a change of person, because those who spoke to him must have said, flee thou from Our mountain. But this is harsh and strained. Nor does it appear to me that they have any more reason on their side, when they say that Judea is here called mountain. Others think we should read הר כמו צפור, har kemo tsippor, that is, into the mountain as a bird, without a pronoun. But if we follow what I have said, it will agree very well with the scope of the passage to read thus, 'Flee ye into your mountain, for you are not permitted to dwell in your own country.' I do not, however, think that any particular mountain is pointed out, but that David was sent away to the desert rocks wherever chance might lead him. Condemning those who gave him this advice, he declares that he depends upon the promise of God, and is not at all disposed thus to go away into exile. Such, then, was the condition of David, that, in his extreme necessity, all men repelled and chased him far away into desert places.

Plumer

"Instead of reading, Flee to your mountain, some would read from your mountain, meaning Zion, or the hill country of Judea, or some particular hiding-place. The first who suggested this rendering were certain Jewish expositors. Gill names Kimchi and Ben Melech, and Morison speaks of 'many of the Jewish writers' as taking this view; and adds, 'It must be admitted that the word [rendered flee] does signify more the act of passing from than that of fleeing to. This remark is hardly borne out by the use of the word. But some have proposed to read in or through the mountain. If the word rendered flee is to determine the preposition following, this would be as good as either of the others, if not better. The participle is in Gen. 4:12, 14 rendered vagabond. If they said to him, Go, wander in the mountain, having no certain place of resort, then we have the whole sense contended for by Calvin, though he reads into, and not in or through... To, into, in, or through gives a better sense than from" (1867:165).

Olhausen 1853

Die alte Lesart (das K’tib) נודר‎ kann unbedenklich beibehalten werden: flieht nach eurem Gebirge, Du und die Deinigen! Das Q’ri ist durch das vorhergehende לנפשי‎ veranlasst; doch wäre das Femin. in der Anrede immer unpassend, auch wenn nicht הרכם‎ mit dem Pluralsuff. folgte. ,צפיר‎ collective: ihr Vögel, als Anrede an die gescheuchten, flüchtigen Frommen, braucht wohl keinen Anstoss zu erregen. Die alten Verss. drücken jedoch nicht הרכם‎ und צפור‎ aus, sondern הר כמו צפור, also (in Verbindung mit dem von ihnen befolgten Q’ri): flieh ins Gebirg wie ein Vogel! Die Vergleichspartikel wäre allerdings ganz gut am Orte und die Rede flösse etwas bequemer; zugleich wäre sie aber auch trivialer, und dem Gebirge würde der sehr angemessene Zusatz genommen: euer (heimathliches) Gebirg, wo ihr euch leichter sichert. _ v. Leng. nicht angemessen: flüchtet zu eurem Berg, ein Vogel! == als Vogel.

Hupfeld 1855

Der Plural in נודו ( s. krit. Note) schließt die Genoßen des Dichters mit ein , die in gleicher Lage u. Gefahr waren ( Calv. ), oder steht sofern sein Fall als Beispiel u. Typus einer ganzen Gattung genommen ist (nicht als bloße Personification, wie Hgstb.).

Das folg. צפור, welches Hitz gegen den Plur. einwirft, ist nicht Sing. sondern Collect. , wie öft. ( z.B. Gen. 7:14; 15:8 = עוף) . Dieses bedarf auch keiner Vergleichungspartikel: entw. ist es Apposition st. Vergleichung , als Vögel, wie oft dergl., z.B. 22:14. Jes 21:8 „er ruſt, ein Löwe“ (Ges. §152.3), oder am einfachsten Vocativ: fliehet auf euren Berg, Gevögel: die Angeredeten gradezu bildl. Vögel genannt (Metapher statt Vergleichung, wie 12:7 ). Vogel Bild des Verfolgten auch Kl. 3:52 „ meine Feinde jagen mich wie einen Vogel“ u. 1 Sam. 26:20 „wie man ein Rebhuhn jagt auf den Bergen“ (von Davids Verfolgung durch Saul); u. die ganze Phrase vielleicht eine sprüch wörtliche Formel der Mahnung auf s. Sicherheit bedacht zu sein.

נוד das eigentl. Wort vom irren Schweifen eines Flüchtlings, wie נוע, womit es verbunden Gen. 4:12, 14 in d. Formel נע ונד, u. mit derselben Vergleichung mit einem Vogel der aus s. Nest vertrieben schweiſt Jes. 16:2; Spr. 27:8.

הרכם] Accus. auf die Frage wohin. Nicht collect. Berge, sondern Sing. auf euern Berg, oder Gebirge, näml. das heimatliche, oder wohin sie gewöhnl. ihre Zuflucht nehmen, in Beziehung auf das Bild der Vögel, „die, auf der Ebene verfolgt, in das Waldgebirge zurückfliegen" (de Wette); aber zugleich in eigentlichem Sinn von Menschen, die in den höhlen reichen Bergen Palaestinas von jeher Zufluchtsorter u. Schlupfwinkel gefunden haben (wie Richt. 6:2; 1. Sam. 13:6f; 1 Makk. 2:28. Matth. 24:16), u. in dieser Anwendung also = מצודה משגב צור u. dgl. Zufluchtsort, Höhe, Veste. So auch Hgstb., der eine Anspielung auf Gen. 19:17 (die Aufforderung der Engel an Lot sich ins Gebirge zu retten) vermuthet, u. Tholuck in Bez. auf die Gebirge u. Felsen der Wüste Judah wo David s. Zuflucht zu suchen pflegte 1. Sam. 26:20 (wo das Bild eines gejagten Rebhuhns). 24:3 vgl. 23:25-28.

krit. Note:

נודו das Kethibh zu lesen ּדוּנו im Plur., wofür das Keri נוּדִי sing. fem. liest, offenbar nur um es dem vorherg. נפשי entsprechend zu machen, u. so den Widerspruch zwischen Sing. u. Plur. in beiden wegzuschaffen. Ebenso verfahren aus gleichem Grund die alten Überss., die sämmtl. das Verbum als Singular ausdrücken, u. die meisten Ausll. Allein dadurch entsteht eine doppelte Unzuträglichkeit ja Ungereimtheit : 1 ) ein Widerspruch mit dem Pluralsuff. in הרכם, welches die Jüd. Kritik sehr inconsequenterweise stehn gelaßen hat; 2) das fliehen paßt nicht zur Seele, welche ein Sitz der Empfindung, nicht der That ist (Hengstb.). Die alten Überss. umgehen die erste Schwierigkeit, indem sie das Suffix. כם übergehn, u. mit Einschiebung einer Vergleichungspartikel vor צפור übersetzen: „fliehe auf den Berg (die Berge) wie ein Vogel (Sperling).“ Man hat daher vermuthet daß sie כמו (poet. = כ) st. כם gelesen hätten, u. dieser angeblichen Lesart folgen viele Neuere (besonders empfohlen von J. Fr. Fischer de verss . Graec, V. T. litt. Hebr. magistris , S. 165 ff.); allein das Suff. ist nur als unverträgl. mit d. Sing. kurzer Hand weggelaßen; auch würde הר ohne Suff. nicht selbstständig stehn können sondern den Artikel annehmen müßen (was auch von der Änderung Stuhlmanns in הרים gilt), also die LA. auch grammatisch unstatthaft sein. Man hat nach dem Vorgang von Lud. De Dieu die harte Verbindung des Sing. נודי mit dem Pluralsuff. durch Vergleichung derselben Constr. Mich. 1:11 עברי לכם ישבת שפיר als ächt Hebraeisch erweisen wollen: allein dort ist das Subject eine Stadt, die bekanntlich einen Wechselbegriff mit den Bewohnern (wie Land mit Volk) bildet, u. daher bald als fem. sing. bald als collect. mit d. plur. masc. construirt wird (Ges. §105.3:4 ); was auf die Seele (נפשי) hier keine Anwendung leidet, mit welcher ein Pluralsuff. schlechterdings unvereinbar ist. Das Keri ist demnach in jeder Hinsicht verwerflich.

Delitzsch 1883

If the Chethib, נוּדוּ , is adopted, then those who are well-disposed, say to David, including with him his nearest subjects who are faithful to him: retreat to your mountain, (ye) birds (צפּור collective as in Psalms 8:9; Psalms 148:10); or, since this address sounds too derisive to be appropriate to the lips of those who are supposed to be speaking here: like birds (comparatio decurtata as in Psalms 22:14; Psalms 58:9; Psalms 24:5; Psalms 21:8). הרכם which seems more natural in connection with the vocative rendering of צפור (cf. Isaiah 18:6 with Ezekiel 39:4) may also be explained, with the comparative rendering, without any need for the conjecture הר כמו צפור (cf. Deuteronomy 33:19), as a retrospective glance at the time of the persecution under Saul: to the mountains, which formerly so effectually protected you (cf. 1 Samuel 26:20; 1 Samuel 23:14). But the Kerî, which is followed by the ancient versions, exchanges נודו for גוּדי , cf שׁחי Isaiah 51:23. Even reading it thus we should not take צפור , which certainly is epicoene, as vocative: flee to your mountain, O bird (Hitz.); and for this reason, that this form of address is not appropriate to the idea of those who proffer their counsel. But we should take it as an equation instead of a comparison: fly to your mountain (which gave you shelter formerly), a bird, i.e., after the manner of a bird that flies away to its mountain home when it is chased in the plain. But this Kerî appears to be a needless correction, which removes the difficulty of נודו coming after לנפשׁי , by putting another in the place of this synallage numeri.

Hengstenberg 1869

The plural נודו is accounted for by what has been already remarked. הרכם, your mountain, is, according to the common interpretation, the mountain which will afford you protection, in which ye have your places of refuge. This, however, is somewhat forced; and we might feel tempted, even were it only because of the word your, to take mountain in a figurative sense, "your mountain"— your hiding-place. Ven.: mons hic locum exilii extra societatem, ad quam noster pertinabat, designat. This exposition is the more natural, as the following צפור appears to explain why the hiding-place is figuratively described as a mountain. Birds escape the dangers to which they are exposed in the open plain, by betaking themselves to wooded mountains. But even if we should keep to the literal meaning, still the expression would afford no countenance to the individual view of the Psalm. For the mountain, in that case, would only be chosen as an individualizing trait, having respect to the natural appearance of Palestine, where the mountains occupy the first rank among the hiding places: comp. the saying of our Lord, which contains an allusion to this passage, in Matt. xxiv. 16, "Then let those who are in Judea flee to the mountains." We are not, as many expositors think, to supply כ simil. before צפור, but to regard it as a decurtata compar.: as a bird (a bird in the figurative sense). Lam. iii. 52, "Mine enemies chased me sore, like a bird, without cause," is a parallel passage. הרכם is in the accus., as is usual with verbs of motion; Ewald, p. 585. The Masorites wished, on account of the sing. לנפשי preceding, to read, not נודו, but נודי. This reading would not have been preferred to that of the text, had it been borne in mind, that, like all the Qeres, it is no more than a mere conjecture. What is advanced by Hitzig in its support,—that the Ketib offends against the sing. צפור, and is quite unsuitable to the preceding context, where an individual is addressed, serves to explain how it arose. Neither the originators nor the defenders of this reading have succeeded in referring the interchange between the singular and the plural in this verse back to its true ground. They sought, therefore, to set aside what they did not understand, but proceeded with little consistency, when they left standing the to them not less inexplicable הרכם. If we look more closely, we shall find, that נודי, "flee thou, soul," cannot at all stand. To the soul belongs feeling, not action. The like may be said of the various reading, which the old translators are thought by many to have followed, and which, after their supposed example, several expositors have preferred: הר כמו צפור, "to the mountain as a bird." The easier this reading, the more doubtful is it. Our difficult text could never have arisen from one whose meaning lies so plainly on the surface. The old translators probably left out only the suffix, which must always remain a matter of difficulty, so long as one does not recognise in הרכם the decurtata comparatio, which the following צפור so naturally suggests.

Perowne 1878

FLEE YE, plural, because, though the words are aimed chiefly at David, and addressed to him ("to my soul"), yet his friends and partisans, who are involved in the same peril, are also included. (LIKE) A BIRD, or "like birds," the sing. being here collective, for the plural, as often. TO YOUR MOUNTAIN. This partly perhaps follows the image of the bird, "which, when hunted on the plain, betakes itself to the woods and mountains" (De Wette); but the mountains, caves, and fastnesses of Palestine would be the natural hiding-place of persons in danger. (Cf. Jud. vi. 2, I Sam. xiii. 6, I Macc. ii. 28, Matt. xxiv. 16,)

Ewald 1880

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Flees: is a proverb which indeed is only found here, but it is quite clear that it was a pitiful cry of lost men, as of birds threatened by huntsmen, exhorting them to save themselves by hasty flight. צפור as a noun of multitude with the plur., Lehrh., § 176 &, so that the Ketib is correct.

Baethgen 1904

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»flieh! Auf euren Berg, Vögelein«

נודו ist durch rebia mugrasch richtig vom folgenden getrennt; die abgerissene, kurze Ausdrucksweise malt das Verscheuchen der Vögel. Das Kethib נודו ist richtig erklärende Variante, denn es sind mehrere gemeint (s. u.). Aber das Qere נודי ist die auch von allen alten Versionen (LXX Aq. Quinta Hier. Syr. Targ.) bezeugte Lesart und daher wohl die ursprüngliche. Das Femininsuffix bezieht sich auf נפשי. Dass die Seele nach hebr. Ausdrucksweise zum Fliehen aufgefordert werden kann, ist nach Jes 51:23 nicht zu bezweifeln. Aber allerdings meint נפש hier nicht die Seele im Gegensatz zum Körper, sondern die ganze Persönlichkeit, und לנפשי ist im Grunde nicht verschieden von לי. Das Pluralsuffix in הרכם (Akkus, der Richtung Dtn 33:19) und das Kollektiv צפור zeigt, nun aber, dass nicht eine Einzelperson, sondern eine Mehrheit angeredet ist; es ist die von den Gottlosen verfolgte fromme Schar, צפור bezeichnet nicht ausschliesslich (8:9), aber doch meistens die kleinen Vögel. Kleingläubige Genossen würden ihr Oberhaupt nicht so anreden können. Das Wort erscheint Thr 3:52 Ps 124:7 (vgl. 74:19 55:7—9) als Bezeichnung der verfolgten Gemeinde, und an unserer Stelle der Partei der Frommen in der Gemeinde; aber unverkennbar hat das Wort im Zusammenhang einen Anflug des Spöttisch-geringschätzigen. Der waldige Berg oder das Gebirge ist das Heim der Vögel 50:11; nicht allein des Adlers (Jes 18:6), sondern auch der Taube und des Rebhuhns (1 Sam 26:20), das sich freilich in Deutschland nur in der Ebene auf hält. Die Feinde geben, wie es in kleinen Gemeinden noch heutigen Tages gelegentlich geschieht, der missliebigen Gegenpartei den wohlmeinenden Rat, sich doch dahin zu begeben, wohin sie gehört. Die Berge sind auch die Zufluchtsstätte der Verfolgten, Jdc 6:2 1 Sam 13:6ff. 1 Mak 2:28 Mt 24:16. — Alle alten Übersetzungen (LXX Aq. Hier. Syr. Targ.) haben für הרכם צפור in montem ut avis, d. i. הר כמו צפור. Trotz dieser starken äusseren Bezeugung ist der massor. Text wegen seiner knapperen und anschaulicheren Ausdrucksweise vorzuziehn.

Ehrlich 1905

Hätte der Dichter den Singular gebrauchen wollen, so würde er, von נפש absehend, נוד gesagt haben. Vgl. 3,8, wo es, des Geschlechtes von נפש ungeachtet, לו und nicht לה heisst.

Briggs 1906

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Flee (thou)], so all ancient Vrss. and Qr., over against Kt. "flee ye," which originated from "your mountain," an error of MT., for mountain as of Vrss. — as a bird] This is thought to be a proverbial popular phrase by Evv., Hu., al. Birds flee to forests when in peril, and as these in Palestine were on mountains, naturally to the mountains. The mountains of Judah were especially places of refuge on account of numerous caves, steep cliffs, and inaccessible rocks ; therefore from the earliest to the latest times they have been refuges of the persecuted; so for David 1 S. 24, 26; for Mattathias 1 Mac. 2:28.

Dahood 1965

pursue me like a bird. With no change of the strictly consonantal text, reading nidhōr kemō ṣippōr for MT nūdū harkem ṣippōr. Parsing nidhōr as niphal infinitive absolute from dāhar, “to pursue, chase in war or hunting.” In Nah 3:2, sūs dōhēr is rendered by LXX híppou diókontos, “pursuing horse.” The object suffix after nidhōr must be mentally supplied from that of napšī on the strength of the double-duty suffix. For the simile, see Lam 3:52, ṣōd ṣādūnī kaṣṣippōr ʾōyebay ḥinnām, “My stealthy foes hunted me down like a bird.” For fowling scenes, consult The Ancient Near East in Pictures, ed. James B. Pritchard (Princeton, 1954), Figs. 185, 189.

Bratcher and Reyburn 1991

The second person singular form is the qere, supported by ancient versions and many Hebrew manuscripts; the ketiv is the second person plural. HOTTP prefers the qere, “you (singular) flee,” and takes the singular “bird” to be collective, meaning “birds.” The possessive pronominal suffix “your” with “mountain” is plural: “your (plural) mountain.” So HOTTP recommends the following translation: “flee (imperative plural) to your mountains, birds.” But in the context this doesn’t make much sense, since this command is directed to the psalmist.

Wilson 2002

"The sentence structure in the Hebrew text is difficult, terse, and spare, employing neither the preposition or the comparative structure reflected in the NIV translation. Woodenly rendered the text says, 'Flee [to] your mountain, bird!' with the opening imperative appearing in the consonantal text as a masculine plural (but read in the marginal notes and by the vowels inserted as a feminine singular); the pronominal suffix on mountain is masculine plural, and the noun 'bird' is feminine singular. A number of textual emendations have been attempted to smooth out the roughness. Most separate the masculine plural pronominal suffix (Heb. -kem, 'your') from the phrase 'your mountain' and understand these letters to be the freestanding preposition kemo ('like, as'). The resulting translation, 'Flee [to the] mountain like a bird' is a modest and mostly reasonable emendation. It does, however, leave us with the problem that the imperative is either feminine singular (awkward unless the psalmist is a woman!) or masculine plural (in which case the quotation must be understood as taken from speech directed to the larger community rather than the psalmist in particular, as v. 1 seems to indicate: 'me.'

A last possibility remains. Rather than separating the pronominal suffix as a freestanding preposition, some understand the letters of this suffix as a confusion for an original masculine plural ending on 'mountain' (hrym ['mountains'] rather than hrkm ['your mountain']. In this case, one can read the feminine singular imperative as responding appropriately to the feminine noun sippor ('bird') and render the phrase as a sarcastic remark directed to the singular psalmist: 'Fly away to the mountains, [little] birdie!'"

Goldingay 2006

“Flit to your mountain, birds,

[or , “Flit to a mountain like a bird,]

The first version follows K, nwdw hrkm ṣpr. “Flit” and “your” are pl., and ṣippôr is presumably collective (BDB)—though we could render K itself “. . .[like] birds” (so DCH ; GKC 118r). The second version presupposes (e.g.) nûdî har kĕmô ṣippôr (cf. LXX). Q has a composite reading, sg. nûdî but pl. “your mountains,” while Tg has “flit [pl.] to the mountain like the birds.” For the verb, EVV have “flee,” but while there is some cross-influence between nādad and nûd (cf. English “flight”), the latter often means simply “fly off” (cf. LXX, Jerome, Tg), and flying is here part of the bird image. There is no preposition “to,” and Rashi understands “from your mountain,” meaning from the land.

Jacobson 2014

The MT consonants are nwdw hrkm ṣpwr. The first word seems to be a plural imperative, but both the object ṣippôr (bird) and the antecedent lenap̱šî (my soul/me) are singular. LXX, Syr, and Qere reflect a singular verb, thus nwdy. LXX’s “flee to the mountain like a bird,” may reflect a redivision of the consonantal text: hr kmw. Thus, the text is read here as: nwdy hr kmw ṣpwr.

NET

The MT is uncertain here. The Kethib (consonantal text) reads: “flee [masculine plural!] to your [masculine plural!] mountain, bird.” The Qere (marginal reading) has “flee” in a feminine singular form, agreeing grammatically with the addressee, the feminine noun “bird.” Rather than being a second masculine plural pronominal suffix, the ending כֶם- (-khem) attached to “mountain” is better interpreted as a second feminine singular pronominal suffix followed by an enclitic mem (ם). “Bird” may be taken as vocative (“O bird”) or as an adverbial accusative of manner (“like a bird”). Either way, the psalmist’s advisers compare him to a helpless bird whose only option in the face of danger is to fly away to an inaccessible place.

References

11:1 Approved