The Text, Grammar and Meaning of מִתְרַפֵּ֥ס בְּרַצֵּי־כָ֑סֶף (Psa. 68:31)

Back to Psalm 68

Introduction

The Masoretic Text of Psalm 68:31 is as follows.

גְּעַ֨ר חַיַּ֪ת קָנֶ֡ה עֲדַ֤ת אַבִּירִ֨ים ׀ בְּעֶגְלֵ֬י עַמִּ֗ים מִתְרַפֵּ֥ס בְּרַצֵּי־כָ֑סֶף בִּזַּ֥ר עַ֝מִּ֗ים קְרָב֥וֹת יֶחְפָּֽצוּ׃

This wiki page is only concerned with the phrase מִתְרַפֵּ֥ס בְּרַצֵּי־כָ֑סֶף. Consider the differences between the following English translations:

• ‘Trample underfoot those who lust after tribute’ (ESV)
• ‘Make them bring bars of silver in humble tribute’ (NLT)
• ‘They humble themselves and offer gold and silver as tribute’ (NET)

These suggest that the problems with this phrase are very complex and will need to be broken down into the following questions.

Questions concerning מִתְרַפֵּ֥ס

• Should מִתְרַפֵּ֥ס be emended to הִתְרַפֵּס?
  • The text should be emended to a finite verb, viz., הִתְרַפֵּס. Depending on the subject, one would either analyse this as an imperative or a precative perfect.
    • E.g., ESV “Trample underfoot those who lust after tribute; scatter the peoples who delight in war.”
    • See also CEV, NLT, NRSV, HFA, NGÜ, ELB, EÜ, ZÜR, BDS, NFC, RVR2015
  • The text should not be emended.
    • E.g., NIV “Humbled, may the beast bring bars of silver.”
    • See also LXX, Symmachus, Jerome, Peshitta, Targum, NET, GNT?, NJB?, JPS1985?, Luther2017, GNB, TOB, NBS, NVS78P, PDV?, S21?, NVI, DHH
• Who is the subject of the verb מִתְרַפֵּ֥ס/הִתרַפֵּס?
  • God is the subject.
    • E.g., ESV “Trample underfoot those who lust after tribute; scatter the peoples who delight in war.”
    • See also NLT(?), NRSV, HFA, ELB, EÜ, ZÜR
  • The people referred to by the previous epithets are the subject?
    • E.g., NET “They humble themselves and offer gold and silver as tribute”
    • Jerome, Peshitta, NIV, GNT, NJB, JPS1985, NGÜ, GNB, TOB, NBS, NVS78P, BDS, PDV, NFC, S21, RVR95, NVI, DHH
  • There is a headless relative clause ‘those/he who...’.
    • E.g., Symmachus τοῖς διαλακτίζουσι “(rebuke) those who violently kick ”
    • See also, LUTHER2017, BTX4
• What is the meaning of the hithpael of רפ׳׳ס?.
  • An action similar to ‘trampling’
    • E.g., ESV “Trample underfoot”
    • See also Symmachus (‘kick’), Jerome ('kick'), NRSV, LUTHER2017, HFA, EÜ, BTX4
  • An action similar to ‘Humbling oneself'
    • E.g., NIV “ Humbled, may the beast bring bars of silver.”
    • See also NET, GNT, NLT(?), NJB, JPS1985(?), NGÜ, GNB, NVS78P, BDS, PDV, NFC, S21, RVR95, NVI

Question concerning רַצֵּי

• How should רַצֵּי be interpreted?
  • Repoint רצי as רֹצֵי, viz., as a participle from רצה ‘to desire, want’
    • Symmachus (‘pleasing’), LXX?, Targum?, ESV, NRSV, LUTER2017?, HFA, ELB, EÜ, ZÜR, DHH
  • Repoint רצי to רָצֵי ‘wheels’ (lit., ‘those that run’) , perhaps from the root רו׳׳ץ.
    • Aquila τροχοῖς ‘wheels’, Jerome rotas ‘wheels’.
  • Many accept a proposed emendation to בֶּצֶר ‘ingot, bar, gold’ (often idiomatically rendered as ‘gift’ or ‘tribute’)
    • NET, NIV, CEV, GNT(?), NLT, NJB, NGÜ, BDS, PDV(?), NVI
  • Leave the text as it stands, in which case it would mean ‘pieces’ of silver (often idiomatically rendered as ‘coins’)
    • JPS1985, GNB, TOB, NBS, NVS78P, NFC, S21, RVR95, BTX4

Argument Map(s)

Should מִתְרַפֵּ֥ס be emended to הִתְרַפֵּס?

Some would argue that מִתְרַפֵּס should be emended to the corresponding finite form הִתְרַפֵּס. The arguments for both options are as follows.

Emend to הִתְרַפֵּס

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[Emend]: The text should be emended to the finite form הִתְרַפֵּס. #dispreferred
 - <Purely Conjectural>: This reading has no external support, neither ancient or medieval.
 - <Unlikely Action>: ‘התרפס “to stamp with feet hastily” could...hardly be said of God’ (Baethgen 1904, 211 :C:)
 + <Dittography>: ‘The ה could have originally been miswritten as מ due to dittography’ (LePeau 1981, 211 :D:) with the previous word עמים. #dispreferred
 + <Precative Perfect>: The precative perfect ‘that he may...’ would fit here since in vv. 29–30 ‘God's activity will result in just this type of humiliation for foreign kings. So here, once again, the two ideas are paired together’ (LePeau 1981, 211 :D:). #dispreferred
  + <Alternation>: The precative perfect alternates with imperatives or imperfects, as is the case here (גער and בזר) (Buttenweiser 1938, 21 :C:). #dispreferred
   + <Emendation>: בִּזַר (indicative) should be revocalised as בַּזֵּר (imperative). #dispreferred
    + <Some Ancient Versions>: Some ancient versions support the vocalisation בַּזֵּר (imperative). #dispreferred
     + LXX διασκόρπισον ἔθνη τὰ τοὺς πολέμους θέλοντα ‘Scatter nations that want wars’; Jerome *disperge populos qui bella volunt* ‘disperse the people who want war’ #dispreferred
    - <Other Ancient Versions>: Some ancient versions support the vocalisation בִּזַּר (indicative).
     + Targum בַּדַר עַמַיָא דִלְאַגָחָא קְרָבָא צָבִין ‘he has scattered the peoples who desire to wage war’. Sahidic Coptic ⲀϤϪⲈⲢⲈ ‘he scattered’ (Wallis 1898, 70; MS from ca. 600 A.D.);P.Bodmer 24 διεσκορπισεν ‘he scattered’ (ed. Tesutz 1967, 131).

Leave the text as מִתְרַפֵּ֥ס (Preferred)

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[מִתְפַּרֵס]: Leave מִתְרַפֵּס as it stands.
 + <LXX>: The LXX's τοῦ μὴ suggests that its Vorlage had the initial מ of מתרפס (perhaps interpreting it as the מִן of negative consequence) (see Barthélemy 2005, 457 :M:; Tate 1990, 169 :C:; on the מִן of negative consequence, see BHRG, 364 :G:)
 + <Other Ancient Versions>: Other ancient versions reflect an underlying participle.
  + Symmachus ܡܒܥܛܝܢ ‘those who violently kick’; Jerome *(populorum) calcitrantium* ‘(the people) who kick’; Peshitta ܩܪܝܡ݂ܝܢ ‘overlaid’.
 - <Difficult Logic>: The participle most likely expresses simultaneous action with that of the main verb. Why would God ‘rebuke’ or ‘blast’ (גְעַר) the enemies while they were submitting (assuming they are the subject)? #dispreferred
  - <Different Subject>: It could be that God is the subject of the participle.
  - <Different Meaning of מתרפס>: The hithpael of רפ׳׳ס does not necessarily have to mean ‘to submit oneself’.

Who is the subject of the verb מִתְרַפֵּ֥ס/הִתרַפֵּס?

God

God, the addressee, is the subject of מִתְרַפֵּ֥ס/הִתרַפֵּס.

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[God]: God, the addressee, is the subject of מִתְרַפֵּס. #dispreferred
 + <Surrounding verbs>: God is the subject of both the preceding גְּעַ֨ר and the following בִּזַּ֥ר (assuming emendation to בַּזֵר) (so Hupfeld 1860 :C:). #dispreferred
  + <Emendation>: בִּזַּר should be repointed to imperative בַּזֵּר. #dispreferred
   + <Ancient Versions>: The LXX (διασκόρπισον), and Jerome (disperge) witness to an imperative form. #dispreferred
    - <LXX Witnesses>: ‘The reading of M has the support of two of the most important witnesses of G, which are the Sahidic and papyrus B24’ (Barthélemy 2005, 458 :M:). 
 + <Parallel Expressions>: A participle (רצי) parallel to a finite verb (יחפצו) describes the enemies. Likewise a participle (מתרפס) parallel to a finite verb (בזר) ‘to describe God's action’ (Goldingay 2007 s.v. Psa. 68:31 n.94 :C:). #dispreferred
  + <Revocalisation of רַצֵּי>: The word רַצֵּי should be revocalised to רֹצֵי and read as a participle. #dispreferred
   - <Little External Support>: There is no unambiguous support for the participle from רצה. The LXX reflects a participle from רצה (δεδοκιμασμένους ‘those tested...’) but Aquila (τροχοῖς ‘wheels...’)  and Jerome (*rotas* ‘wheels...’) reflect a word from the root רוץ.
  

People (preferred)

The people referred to in the previous clause(s) are the subject of מִתְרַפֵּ֥ס/הִתרַפֵּס.

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[People]: The people referred to in the previous clause(s) are the subject of מִתְרַפֵּ֥ס/הִתרַפֵּס.
 - <Number>: מִתְרַפֵּ֥ס is singular, whereas the previous participant is plural. #dispreferred
  - <Ad Sensum>: This could be a construction according to sense (so Pfeiffer 2005, 219 :M:) in order to express distributivity, viz., ‘each’ of the עֶגְלֵי עַמִּים is predicated by מִתְרַפֵּ֥ס.
 + <Structure>: The verbs that open the first and last lines (גְּעַ֨ר and בִּזַּ֥ר) are imperatives addressed to God, which suggests that the middle lines (עדת...כסף) describe the people (Vincent 2001, 116 :D:).
  + <Emendation>: בִּזַּר should be repointed to imperative בַּזֵּר.
   + <Ancient Versions>: The LXX (διασκόρπισον), and Jerome (disperge) witness to an imperative form.
    - <LXX Witnesses>: ‘The reading of M has the support of two of the most important witnesses of G, which are the Sahidic and papyrus B24’ (Barthélemy 2005, 458 :M:). #dispreferred
 + <Animal Imagery>: The verb usually denotes the actions of an animal.
  + Ezek. 32.2; 34.18
  + <‘Beast of the Reed’ as people>: Egypt is linked with reeds throughout scripture (see LePeau 1981, 2018 :D:)
   + 2 Kg. 18.21; Isa 19.6; 36.6; Ezek 29.6
  + <‘Bulls’ as people>: A ‘bull’ (אביר) can denote a powerful person or the power itself of an enemy (see LePeau 1981, 208 :D:).
   + 1 Sam. 21.8; Lam. 1.15; Job 24.22; Psa. 22.13; Isa. 34.7
     

Headless Relative Clause

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[Headless RC]: מִתְרַפֵּ֥ס/הִתרַפֵּס is part of a headless relative clause, thus the subject is ‘he/they who...’ #dispreferred
 + <List>: מִתְרַפֵּס seems to introduce another complement of גְעַר (Caquot 1970, 175 :A:) #dispreferred
  + <Tradition>: The accents mark main breaks after the first two complements—within rebia gadol's domain (חַיַּ֪ת קָנֶ֡ה) and within athnah's domain (עֲדַ֤ת אַבִּירִ֨ים ׀ בְּעֶגְלֵ֬י עַמִּ֗ים). The division seems to suggest that what is to the left of rebia gadol (מִתְרַפֵּ֥ס בְּרַצֵּי־כָ֑סֶף) is also another complement. #dispreferred
   - <Not conclusive>: The accents do not unambiguously point to this conclusion and the division could equally be understood introducing an appositional statement.

What is the meaning of the hithpael of רפ׳׳ס?

Note that the following headings are simply convenient glosses, not strict definitions.

‘To continuously trample' (preferred)

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[Trample Continuously]: The hithpael of רפ׳׳ס in Psa 68 has the sense of ‘trampling continuously’ and refers to killing.
 + <Qal>: The general sense of the root is ‘to trample’ as reflected in the Qal 
  + Ezekiel 32:2; 34:18.
 + <Frequentative>: The hithpael of רפ׳׳ס has no corresponding piel.The hithpael may take on a frequentative sense with roots that have no corresponding piel (see Waltke & O'Conner §26.1.2d :G:)
   + E.g.,  ‏אבל‎, ‏גּעשׁ‎, ‏עתף‎, ‏שׁאה‎ and ‏שׁעה. 
 - <Proverbs 6:3>: The meaning ‘to trample continuously’ would not make any sense in Proverbs 6:3, which contains the only other instance of this word. #dispreferred
  +  לֵ֥ךְ הִ֝תְרַפֵּ֗ס וּרְהַ֥ב רֵעֶֽיךָ ‘go, weary yourself and badger your neighbors’ (translation from Waltke 2004, 326 :C:). #dispreferred
  - <‘Hasten’>: Just as the meaning in Psalm 68:31 would come about by semantic extension (‘to trample continuously’ >> ‘harm’ or ‘kill’); so the same mechanism would be at play in Prov. 6:3 (‘to trample continuously’ >> ‘hasten’).
    + <Ancient Support>: This is how the Vulgate understands the meaning of the verb: *discurre festina* ‘run, make haste’
    + <Different Subjects>: The different connotations of the basic are due to different subjects. In Prov. 68:31, an animal is the subject, whereas in Prov. 6:3, a human is the subject.
  <_ <Accommodation of Both Meanings>: התרפס can mean both ‘to weary oneself’ and ‘to trample continuously >> kill’
   + <Cognates>: An Akkadian glossary lists both meanings for the verb rapāsum
    + <Meanings of Akkadian rapāsum>: rapāsu šā dâki ‘the treading of killing’; narpusu šā mānaḫti ‘crushed of (viz., from) weariness’ (see Driver 1929, 374)
     <_ <Different Stems>: In the Akkadian examples, the meanings are in different stems. #dispreferred
      + <Fused stems in Hebrew Hithpael>: It is possible that the hithpael stem in Hebrew is really a fusion of multiple stems ‘The possibility that the Hithpael has merged with other t-infix stems needs to be explored’ (Noonan 2019, 114; see also Waltke & O'Conner §26.1.1)
 + <Context>: The very next clause mentions those who delight in violence.
  + בִּזַּ֥ר עַ֝מִּ֗ים קְרָב֥וֹת יֶחְפָּֽצוּ ‘He has scattered people who delight in battles’
  

‘To humble oneself’

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[To Humble Oneself]: The hithpael of רפ׳׳ס in Psa 68 refers refers to humbling oneself. #dispreferred
 - <Difficult Logic>: The participle most likely expresses simultaneous action with that of the main verb. Why would God ‘rebuke’ or ‘blast’ (גְעַר) the enemies while they were submitting (assuming they are the subject) (so Calvin :C:)?
  - <Forced Humbling>: God is rebuking those who are already submitting ‘perhaps because their approach is grudging and they are only coming by being forced’ (Vincent 2001, 38 :D:). #dispreferred
 + <vv. 29–30>: As the psalmist has already indicated in vv. 29-30, God's activity will result in just this type of humiliation for the foreign kings. So here, once again, the two ideas are paired together: God rebukes his people's foe, who, as a result, gives homage to God ("Rebuke . . . that he, the beast, may prostrate himself . . .") (LePeau 1981, 211 :C:). #dispreferred
 + <Prov. 6:3>: רפס is found in hithpael imperative in Prov 6:3, and there carries the meaning “to allow oneself to be trampled on/to prostrate onself/humble onself” (Tate 1990, 169). #dispreferred
  - <Not Exclusive>: The middle voice can be nuanced, indicating that the agent is the beneficiary, rather than the undergoer. So Hupfeld (1860, 238 :C:) ‘to trample down for one's own benefit’ >> ‘to subjugate’. He bases this analysis on verbs like התפרק ‘to tear off (something one is wearing)’; התנחל ‘to possess oneself of...’ (BDB); and התנצל ‘to strip oneself of...’ (Exod. 33:6) Cf. The CEV's translation. The hithpael can also signifiy ‘to behave as a trampling one’ (Delitzsch 1871, 269 :C:; cf. Waltke & O'Conner 26.2e ‘benefactive reflexive’)

How should רצי be interpreted?

Repoint to רֹצֵי

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[רֹצֵי]: The consonantal text should be repointed to reflect an active participle from the root רצ׳׳ה ‘to want, desire'. #dispreferred
 + <Parallel Line>: רצי corresponds to יֶחְפָּֽצוּ ‘they desire’ in the following line. Thus both clauses speak of those who ‘desire’ something (see De Rossi 1788, 47 :M:). #dispreferred
 + <Ancient Versions>: A few ancient versions reflect this reading. #dispreferred
  + LXX δεδοκιμασμένους ‘those tested’ (According to Hupfeld 1860, 239 :C:; Barthélemy 2005, 457 :M:); Symmachus εὐδοκήτους ‘pleasing ones’. #dispreferred
 + <Preposition בְּ>: The verb רצה can take one of its complements with בְּ. #dispreferred
  + E.g., כִּֽי־רוֹצֶ֣ה יְהוָ֣ה בְּעַמּ֑וֹ ‘for the Lord delights in his people’ (Psa. 149:9); see also 1 Chron. 28:4 #dispreferred
 - <Little External Support>: There is no unambiguous support for the participle from רצה. The LXX reflects a participle from רצה (δεδοκιμασμένους ‘those tested...’) but Aquila (τροχοῖς ‘wheels...’)  and Jerome (rotas ‘wheels...’) reflect a word from the root רוץ.

Repoint to רָצֵי ‘Wheel’

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[‘Wheel’]: רַצֵּי is should be re-pointed to reflect a word from the root רו׳׳ץ, perhaps referring to a ‘wheel’. #dispreferred
 + <Ancient Support>: Both Jerome (rotas) and Aquila (τροχοῖς) most likely interpreted רצי as רָצֵי ‘those which run’ >> ‘wheels’. #dispreferred
 + <Medieval Support>: A few medieval MSS contain the vocalisation רָצי (see De Rossi 1788, 47 :M:). #dispreferred
 - <Unknown in Hebrew>: ‘...such a noun, though possible, is not known in Heb. Lit.’ (Briggs 1906, 112 :C:). 
  - <Hapaxes>: Plenty of words in this Psalm—including their roots—are used only here. #dispreferred
   + תְרַצְּדוּן (v. 17); שִׁנְאָן (v. 18); חַשְׁמַנִּים (v. 32); 

Emendation to בֶּצֶר

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[בֶּצֶר]: The text should be emended to בֶּצֶר ‘ignot, bar, gold’. #dispreferred
 + <Surrounding Verses>: ‘The surrounding verses 30, 32 present a picture of nations coming to God in submission...(note from v31c that theme of submission and tribute-paying is still present behind this verse’ (Vincent 2001, 116 :D:). #dispreferred
 + <Metathesis>: The form ברצי was a result of simple metathesis (so LePeau 1981, 212 :C:). #dispreferred
 + <Medieval MS>: One medieval MS adopts this reading (see Kennicot 1776, 363 :M:; De Rossi 1788, 48 :M:). #dispreferred

Leave the text as it stands, as רַצֵּי ‘Pieces’

Often idiomatically rendered as ‘coins’.

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[Pieces]: The plural construct noun רַצֵּי means ‘pieces’. #dispreferred
 - <Contextual Bias>: ‘...such a meaning appears to come more from the context of v. 31 than from etymology’ (LePeau 1981, 212 :C:).
  <_ <Etymology>:  The qall pattern can produce substantivised adjectives such as ḥayy-at חַיָּה ‘living (thing)'. In this case a ‘crushed thing’ could support the traditional understanding ‘piece’. #dispreferred
   <_ <Stative roots, not active>: Substantives from the *qall pattern usually come from stative roots, not active roots (e.g., ḥayy-at from חַיָּה ‘to live’)
 - <Unnecessary Detail>: Why would the psalmist here say ‘pieces’ or ‘bars’ of silver rather than just ‘silver’ (so Hupfeld 1860, 238 :C:). 
 - <Ancient Versions>: No ancient version reflects this particular reading (so Baethgen 1904, 211 :C:). 
 - <Not used in Hebrew>: This word is otherwise unattested in Hebrew (so Baethgen 1904, 211 :C:).
   - <Hapaxes>: Plenty of words in this Psalm—including their roots—are used only here. #dispreferred
 + <Surrounding Verses>: ‘The surrounding verses 30, 32 present a picture of nations coming to God in submission...(note from v31c that theme of submission and tribute-paying is still present behind this verse’ (Vincent 2001, 116 :D:). #dispreferred
 + <a-vowel>: The initial a-vowel of ּרַץ is supported by the Babylonian reading, which attests the expected allomorph בִּרְצֵי (Yeivin 1985, 770 :M:), cf. בִּמְתֵי from מַת ‘man’ (so BDB). #dispreferred

Leave the text as it stands, as רַצֵּי ‘Crushings’(preferred)

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[‘Crushings’]: The word רַצֵּי is an action noun from the root רצץ ‘to crush’.
 + <Qatl Noun Pattern>: The qatl pattern can produce verbal substantives. The qall pattern—that of רַצֵּי, is simply the qatl pattern for geminate verbs (see Huehnergard 2015, 33–36))
  + E.g., ḥasd >> חֶסֶד ‘kindness’; ʾahb-at >> אַהֲבָה ‘(to) love’ (see Huehnergard 2015, 36)
 + <Context of Extortion>: The surrounding context suggests a situation whereby the innocent are being oppressed for gain.
  + <Those who delight in war>: The very next clause mentions ‘those who delight in war’ (קְרָב֥וֹת יֶחְפָּֽצוּ).
  + <The reverse situation>: Verse 32 depicts the reversal. There, the enemies (Egypt) are the ones bringing the tribute.
   + יֶאֱתָ֣יוּ חַ֭שְׁמַנִּים מִנִּ֣י מִצְרָ֑יִם כּ֥וּשׁ תָּרִ֥יץ יָ֝דָ֗יו לֵאלֹהִֽים׃ ‘Nobles will come from Egypt; Cush will hasten his hands towards God’
  + <Common word for Oppression>: The root רצ׳׳ץ is routinely used to refer to oppression.
   + Deut. 28:33; Judg.10:8; 1 Sam. 12:3-4; 2 Isa. 42:3-4; 58:6; Ezek. 29:7; Hos. 5:11; Amos 4:1; Psa. 74:14; Job 20:19; Eccl. 12:6; 2 Chr. 16:10

Conclusion

The following points may be stated by way of summary:

• The proposed consonantal emendation from מתפרס to התפרס has no external support. The argument for a precative perfect—the precative perfect itself a somewhat unstable notion—assumes repointing בִזַּר to בַזֵּר. Some propose the emendation due to the difficult logic of maintaining מִתְרַפֵּס: why would God rebuke those already submitting? But this is a loaded question that, crucially, assumes the meaning of the hithpael of רפ׳׳ס is ‘to humble oneself, to submit’ (on which see below). Finally, the LXX's τοῦ μὴ is suggestive of the initial מ. 'It therefore seems best to us to maintain the MT's מִתְרַפֵּס.'
• The main arguments for taking God as the subject of מִתְרַפֵס are structural in nature, and both assume unnecessary emendations. It is much more in keeping with the animal imagery to take the subject as the ‘calves' or 'bulls’, viz., the people mentioned in the previous clause, as the subject.
• The major semantic component of the root רפ׳׳ס is to trample. This is evident in the use of the root in the Qal. This basic meaning can be extended to refer to both weariness or to killing. The former sense fits the usage in Proverbs 6.3, whereas the latter the verse under question (Psalms 68:31). Both meanings are accommodated by the hithpael stem which, according to most scholars, is not a morphological unity but rather ‘ a composite of heterogeneous stems which in the course of time fell together into one common stem’ (Waltke & O'Conner §26.1.2a).
• The text and vocalisation of רצי is probably the most difficult part of this clause. Although good arguments can be made for the various propositions, the Babylonian evidence suggests the presence of the a-vowel...Later emendations to בֶּצֶר or רֹצֵי may just be attempts to make sense out of the verse. While retaining the text as it is presents its own difficulties, Jerome and Aquila's reading ‘wheel’ seems even less comprehensible. We therefore retain MT's רַצֵּי. The simplest way to explain the gemination of the second letter is derivation from the root רצ׳׳ץ. From active roots the *qatl pattern may express verbal substantives.

For these reasons we have chosen to understand this clause as ‘...he who oppresses (<<‘tramples continuously upon’) with beatings of silver (viz., beatings for the purposes of gaining silver)’. The phrase refers to antagonistic participants who extort God's people for gain. The odd wording is most likely poetically motivated. Mitrappēs and beraṣṣē contain both assonance and alliteration, recreating the sound of beating.

Research

Translations

Translations of the entire verse will be given below.

Ancient

LXX

ἐπιτίμησον τοῖς θηρίοις τοῦ καλάμου· ἡ συναγωγὴ τῶν ταύρων ἐν ταῖς δαμάλεσιν τῶν λαῶν τοῦ μὴ ἀποκλεισθῆναι τοὺς δεδοκιμασμένους τῷ ἀργυρίῳ· διασκόρπισον ἔθνη τὰ τοὺς πολέμους θέλοντα.

Rebuke the wild animals of the reeds; the gathering of the bulls is among the heifers of the peoples in order that those tested by silver not be shut out. Scatter nations that want wars (NETS).

Symmachus

ἐπιτίμησον τῷ θηρίῳ in ponderibus ζυγοῦ συνόδῳ παμμεγεθῶν μετὰ συστροφῶν λαῶν, τοῖς διαλακτίζουσι τούς εὐδοκήτους ὡς δοκιμὴν ἀργυρίου retroverted from...

ܟܐܝ ܒܚܝܘܬ ܫܢܐ ܒܬܩܠܝ ܡܣܐܬܐ ܒܟܢܘܫܝܐ ܕܚܝܠܬܢܝ ܒܟܠ ܥܡ ܫܓܘܫܝܐ ܕܥܡܡܐ ܒܗܢܘܢ ܕܡܒܥܛܝܢ ܠܡܨܛܒܝܢܐ

Rebuke the wild beast, the weight of the scale(s), the assembly of the strongest—together with the uproar of the people—,(rebuke) those who violently kick that which/those who are pleasing.

Aquila

ἐν τροχοῖς ἀργυρίου

in the wheel of silver

Jerome

increpa bestiam calami congregatio fortium in vitulis populorum calcitrantium contra rotas argenteas disperge populos qui bella volunt

Rebuke the beast of the reed; the congregation of the strong is in (accordance with?) the calf of the people who kick the silver wheels. Disperse the people who want war'.

Peshitta

ܟܐ݂ܝ ܒܚܝܘܬܐ ܕܩܢܝ݂ܐ. ܟܢܘܫܬܐ ܕܐܪ̈ܘܢܐ. ܥ̈ܓܠ݂ܐ ܕܥܡ̈ܡܐ ܕܩܪܝܡ݂ܝܢ ܒܣܐܡܐ. ܒ݂݁ܕܪ ܥܡ̈ܡܐ ܕܨ݁ܒܝܢ ܩܪ̈ܒܐ.

Rebuke the creature of the reed, the congregation of the calves, the calves of the people that are overlaid with silver; scatter the people who want war

Targum

נְזוֹף בְּמַשִׁרְיַת חַיָבִין תְּרַע יַתְהוֹן הֵיךְ קַנְיָא כְּנִישַׁת גִבָּרִין דְמִתְרַחֲצִין בְּעֶגְלַיָא טַעֲוַת עַמַיָא רְעוּתֵיהּ בְּעַמָא דִי מִתְעַסְקִין בִּרְעוּתָא בְּאוֹרַיְתָא דִזְקִיקָא מִן סִימָא בַּדַר עַמַיָא דִלְאַגָחָא קְרָבָא צָבִין.

Rebuke the armies of sinners, shatter them like reeds, the assembly of warriors who trust in calves, the idols of the Gentiles. His favor is toward the people who are occupied willingly in the Torah, which is purer than silver. He has scattered the peoples who desire to wage war!

Modern

English

• ESV: Rebuke the beasts that dwell among the reeds, the herd of bulls with the calves of the peoples. Trample underfoot those who lust after tribute; scatter the peoples who delight in war.
• NET: Sound your battle cry against the wild beast of the reeds, and the nations that assemble like a herd of calves led by bulls! They humble themselves and offer gold and silver as tribute. God scatters the nations that like to do battle.
• NEB:Rebuke those wild beasts of the reeds, that heard of bulls, the bull-calf warriors of the nations; scatter these nations which revel in war; (31) make them bring tribute from Egypt, precious stones from Pathros
• NIV: Rebuke the beast among the reeds, the herd of bulls among the calves of the nations. Humbled, may the beast bring bars of silver. Scatter the nations who delight in war.
• CEV: Punish that animal that lives in the swamp! Punish that nation whose leaders and people are like wild bulls. Make them come crawling with gifts of silver. Scatter those nations that enjoy making war.
• GNT: Rebuke Egypt, that wild animal in the reeds; rebuke the nations, that herd of bulls with their calves, until they all bow down and offer you their silver. Scatter those people who love to make war!
• NLT: Rebuke these enemy nations— these wild animals lurking in the reeds, this herd of bulls among the weaker calves. Make them bring bars of silver in humble tribute. Scatter the nations that delight in war.
• NRSV: Rebuke the wild animals that live among the reeds, the herd of bulls with the calves of the peoples. Trample under foot those who lust after tribute; scatter the peoples who delight in war.
• NJB: Rebuke the Beast of the Reeds, that herd of bulls, that people of calves, who bow down with ingots of silver. Scatter the people who delight in war.
• JPS1985: Blast the beast of the marsh, the herd of bulls among the peoples, the claves, till they come cringing with pieces of silver. Scatter the peoples who delight in wars!

German

• Luther 2017:  Bedrohe das Tier im Schilf, die Rotte der Stiere unter den Kälbern, den Völkern, die da zertreten um des Silbers willen. Zerstreue die Völker, die gerne Krieg führen
• HFA:  Erschrecke die Großmacht Ägypten, das Ungeheuer am Nil! Weise die Machthaber und ihre Völker zurecht! Zerstreue die Nationen in alle Winde, die nach Beute gieren und den Krieg lieben!
• NGÜ:Weise das Tier im Schilf in seine Schranken, ebenso die Gewaltherrscher und ihre Völker, die einer Horde Stiere mit ihren Kälbern gleichen! Sie sollen sich dir unterwerfen und dir Tribut aus Silber zollen! Ja, Gott zerstreut die Völker, die am Krieg Gefallen haben.
• ELB:Schilt[15] das Tier des Schilfs, die Schar der Starken mit den Kälbern der Völker; tritt denen entgegen[16], die nach Silber rennen[17]. Zerstreue[18] die Völker, die Lust haben am Krieg!
• EÜ: Drohe dem Untier im Schilf, der Rotte der Stiere unter den Kälbern der Völker! Tritt sie nieder, die nach Silber gieren! Zerstreue die Völker, denen Schlachten gefallen!
• GNB:Herrsche sie an, bedrohe sie: Ägypten, diese Bestie im Schilf, die Völker, diese Herde von Stieren und Kälbern, sie alle, die sich vor dir niederwerfen mit Silberstücken in den Händen!« Er hat die Völker zerstreut, die an Kriegen ihre Freude haben.
• ZÜR: Bedrohe das Tier im Schilf, die Horde der Stiere unter den Kälbern, den Völkern; tritt denen entgegen, die nach Silber rennen, zerstreue die Völker, die ihre Lust an Kriegen haben.

French

• TOB:Menace la bête des roseaux, la harde des taureaux avec ces peuples de veaux, ceaux qui rampent avec leurs pièces d'argent. Il a éparpillé des peuples belliqueux.
• NBS:rabroue l'animal des roseaux, la troupe des taureaux avec les taurillons des peuples, celui qui rampe pour des pièces d'argent ! Disperse les peuples qui prennent plaisir à combattre !
• NVS78P: Menace l'animal des roseaux, La troupe des taureaux avec les veaux des peuples, Qui se prosternent avec des pièces d'argent ! Disperse les peuples qui prennent plaisir à combattre !
• BDS: Menace-le, ╵le crocodile ╵qui se tapit parmi les joncs, de même que le troupeau des taureaux, ╵avec les veaux des peuples, et qu’ils viennent se prosterner ╵en offrant leurs lingots d’argent. Disperse-les, ces peuples ╵aimant la guerre !
• PDV: Depuis ce lieu, menace l’animal des roseaux, le troupeau de bœufs. Menace ces peuples de jeunes veaux , ceux qui se mettent à genoux devant toi en t’offrant beaucoup d’argent. Chasse de tous côtés les peuples qui veulent la guerre.
• NFC: lance tes menaces à la bête des roseaux, au troupeau de taureaux et au peuple de veaux : qu'ils se soumettent en t'offrant des pièces d'argent ; disperse les peuples qui se plaisent à la guerre.
• S21: Menace l’animal des roseaux, la troupe des taureaux avec les veaux des peuples, qui se prosternent avec des pièces d’argent! Disperse les peuples qui aiment la guerre!

Spanish

• RVR2015: Atropella a los que persiguen la plata.
• RVR95: Reprime la reunión de gentes armadas, la multitud de toros con los becerros de los pueblos, hasta que todos se sometan con sus piezas de plata.
• NVI:Reprende a esa bestia de los juncos, a esa manada de toros bravos entre naciones que parecen becerros. Haz que, humillada, te lleve barras de plata; dispersa a las naciones que se deleitan en la guerra.
• DHH:reprende a Egipto, a esa bestia de los juncos, a esa manada de toros bravos y de becerros que en su afán de riquezas humillan a los pueblos; ¡dispersa a la gente que ama la guerra!
• BTX4: Reprende las bestias de las cañadas, La manada de toros, con los becerros de los pueblos, Que pisotean las piezas de plata. Esparce a las naciones que se complacen en la guerra!

References

68:31