Exegetical issues for Psalm 88:

Introduction[ ]

The traditional Hebrew text of Ps 88:16 reads as follows:^[1]

עָ֘נִ֤י אֲנִ֣י וְגֹוֵ֣עַ מִנֹּ֑עַר

נָשָׂ֖אתִי אֵמֶ֣יךָ אָפֽוּנָה׃

The last word in this verse, אָפֽוּנָה , which seems to be a cohortative verbal from of the unattested root פון in binyan qal^[2], has posed difficulties for translators and commentators for generations, as is shown by the variety of renditions for the second line, to name a few of the English ones:

I have borne your terrors and am in despair. (NIV)
I suffer your terrors; I am helpless. (ESV)
I suffer Your terrors; I grow weary. (NASB)
I suffer Your terrors; I am overcome. (NASB 1995)
I bear your dread and am overwhelmed. (ISV)
I have been subjected to your horrors and am numb with pain. (NET)
I have borne Your terrors—I pine away. (LSV)
I have borne your horrors; I am petrified. (Hossfeld & Zenger)
I have carried your terrors, I am at a loss. (Goldingay)

The problem here is twofold and can be summed up by the following two questions:

What is the original textual version of the last word of the verse?
1. Option 1: אָפוּנָה
2. Option 2: אָפוּגָה
3. Option 3: אָפוּרָה
What is the meaning of this original version?

The various options will be explored in the argument maps below according to the following methodology: each argument map will focus on one alternative reading based on a specific root, with the meanings unfolding through the process.

Argument Maps[ ]

אָפוּנָה, adverb from the root אפן[ ]

Rashi is the only source who read this form adverbially, based on the root אפן.


===
model:
    removeTagsFromText: true
    shortcodes:
      ":C:": {unicode: "🄲"}
      ":G:": {unicode: "🄶"}
      ":A:": {unicode: "🄰"}
      ":I:": {unicode: "🄸"}    
      ":L:": {unicode: "🄻"}
      ":D:": {unicode: "🄳"}    
      ":M:": {unicode: "🄼"}   
selection:
    excludeDisconnected: false
dot:
    graphVizSettings:
        concentrate: true
        ranksep: 0.2
        nodesep: 0.2
=== 
[אָפוּנָה]: The form אָפוּנָה is as an adverb from the root אפן, meaning "constantly" or "exceedingly" (cf. Rashi :C:, who argues for an adverbial interpretation, though with the meaning “with proper basis”). #dispreferred
<!-- + <Mental state>: This verbal form can be understood as signifying a state of mental emptiness, perhaps "weariness" (as in NASB's translation) or "helplessness" (as in ESV); cf. Baethgen 1904, 273 :C:. #dispreferred
  + <Arabic cognate>: The Arabic cognate root ''ʔfn'' has the basic meaning of "to empty an udder by milking it out", with the derived passive participle ''mʔfun'' meaning "empty-headed" (Kazimirski :L:). #dispreferred
  - <Morphology>: Morphologically, this verbal form cannot be analyzed as a passive participle, nor can it be taken for a cohortative derived from anything but the ע"ו root פונ.
 + <Adverb>: The form is adverbial with the meaning "constantly" or "exceedingly", so that we get: "I have been suffering your terrifying assaults constantly / exceedingly". #dispreferred
  + [Rashi]: מיושבת ומבוססת אימתך בלבי, אפונה לשון (משלי כ"ה) דבר דבור על אפניו על מכוניו "Your terror is settled and established in my heart, אפונה related to Prov 25: 'a word spoken על אפניו' namely with proper basis." (Rashi :C:) #dispreferred
  - <Ancient Versions>: No ancient translation supports this reading. -->
 + <MT tradition>: The traditional Hebrew text of Ps 88:16 reads אָפוּנָה.#dispreferred
  <_ <Exegetical tradition>: The textual form we have in MT might be an implementation of an early and diverging exegetical tradition imposed on the original text (cf. "4Q98c" box in the argument map for אָפוּרָה/אֶפּוֹרָה). 
 + <Assyrian equaivalent>: Assyrian has 'appuna' as an adverb of intensity meaning "very, very much / exceedingly" (BDB :L:, Wendland 2016, 2 :A:). #dispreferred
  <_ <Marginal meaning>: The adverb 'appuna" in Assyrian can be interpreted as "exceedingly" in only one of its occurrences. In the rest of the texts, it is rather used as a clause modifier meaning "furthermore, moreover", which does not fit well in the context. (TAD :L:). 
 + <Context>: The previous line explicitly describes a continuous and uninterrupted state of misery, so that an adverb meaning "constantly" in the b-line would be fitting. #dispreferred
  <_ <No parallelism>: There does not seem to be any parallelism between אָפוּנָה and מִנֹּעַר.
  + [V. 16a]: עָ֘נִ֤י אֲנִ֣י וְגֹוֵ֣עַ מִנֹּ֑עַר "I have been afflicted and close to death from youth" (CBC).  #dispreferred
 + <Verb unexpected>: An adverb instead of a verb here provides a more balanced structure to the second part of the psalm, which could be disrupted by a verbal form. #dispreferred
  + <Poetic structure>: An analysis of the poetic structure of the psalm reveals that all verses in the second part of the psalm (starting at verse 10b) are bicola, with each poetic line having one verbal form (and thus one clause) only, with the seemingly bi-verbal sequence יָקוּמוּ יוֹדוּךָ in verse 11b being hendiadys. Cf. Poetic Structure. #dispreferred
 + <Cohortative unexpected>: A cohortative form is hard to account for in terms of syntax in this particular slot. Some attempts have been made to account for such instances, but all take them as exceptional (cf. pseudo-cohortative at IBHS §34.5.3 :G:). An adverb in this slot would eliminate this difficulty.  #dispreferred

אָפוּנָה, root פון[ ]

This reading is based on the root פון. Since this root is unattested in Biblical Hebrew, some suggestions have been made to relate it to cognate roots, which in turn led these translators and commentators to read it as either "be empty-headed" >> "helpless", e.g. "I suffer your terrors; I am helpless." (ESV); or as "be frightened", e.g. "I am frightened" (Ibn Ezra).


===
model:
    removeTagsFromText: true
    shortcodes:
      ":C:": {unicode: "🄲"}
      ":G:": {unicode: "🄶"}
      ":A:": {unicode: "🄰"}
      ":I:": {unicode: "🄸"}    
      ":L:": {unicode: "🄻"}
      ":D:": {unicode: "🄳"}    
      ":M:": {unicode: "🄼"}   
selection:
    excludeDisconnected: false
dot:
    graphVizSettings:
        concentrate: true
        ranksep: 0.2
        nodesep: 0.2
=== 
[אָפוּנָה]: The form אָפוּנָה is a cohortative from the root פונ in binyan qal. #dispreferred
 + <Morphology>: The form אָפוּנָה looks like a 1cs qal cohortative from the root פון. #dispreferred
 + <MT tradition>: The traditional Hebrew text of Ps 88:16 reads אָפוּנָה.#dispreferred
  <_ <Exegetical tradition>: The textual form we have in MT might be an implementation of an early and diverging exegetical tradition imposed on the original text (cf. "4Q98c" box in the argument map for אָפוּרָה/אֶפּוֹרָה). 
 - <No attestation>: The root פון is not attested in the Hebrew Bible.
  <_ <Metaplasm>
  <_ <Related to אפנ>: The verb אָפוּנָה is related to the cognate root אפנ signifying a state of mental emptiness, perhaps "helplessness" (as in ESV); cf. Baethgen 1904, 273 :C:. #dispreferred
   + <Metaplasm>: The weak roots often undergo metaplasm (accidental alteration) which brings about their reinterpretation as a different weak root sharing the two other strong consonants (JM §84 :G:). #dispreferred
   + <Arabic cognate>: The Arabic cognate root ''ʔfn'' has the basic meaning of "to empty an udder by milking it out", with the derived passive participle ''mʔfun'' meaning "empty-headed" (Kazimirski :L:). #dispreferred
<!--   - <Contextual semantic mismatch>: A verb indicating "helplessness" does not fit with the vocabulary of divine terror which is the theme of the last unit of the psalm in verses 16-18 (Hossfeld & Zenger 2005, 391 :C:).
     + [Verses 16-18]:עָ֘נִ֤י אֲנִ֣י וְגֹוֵ֣עַ מִנֹּ֑עַר נָשָׂ֖אתִי אֵמֶ֣יךָ אָפֽוּנָה׃ : עָ֭לַי עָבְר֣וּ חֲרוֹנֶ֑יךָ בִּ֝עוּתֶ֗יךָ צִמְּתוּתֻֽנִי׃ : סַבּ֣וּנִי כַ֭מַּיִם כָּל־הַיּ֑וֹם הִקִּ֖יפוּ עָלַ֣י יָֽחַד׃ :
     + <Divine terror>: The emotions normally ascribed to people who have been put under YHWH's terror belong to the semantic field of fear and panic (with physical manifestations of trembling), not helplessness, e.g. רָגַז, חָל, רָעַד   (tremble), נִבְהַל (be horrified), פַּחַד, אֵימָה, מוֹרָא (dread, terror), נָמוֹג (shake).
      + [Examples from references to Holy War]: וְרָגְז֥וּ וְחָל֖וּ מִפָּנֶֽיךָ (Deut 2:25)
שָֽׁמְע֥וּ עַמִּ֖ים יִרְגָּז֑וּן חִ֣יל אָחַ֔ז יֹשְׁבֵ֖י פְּלָֽשֶׁת׃ : אָ֤ז נִבְהֲלוּ֙ אַלּוּפֵ֣י אֱד֔וֹם אֵילֵ֣י מוֹאָ֔ב יֹֽאחֲזֵ֖מוֹ רָ֑עַד נָמֹ֕גוּ כֹּ֖ל יֹשְׁבֵ֥י כְנָֽעַן׃ : תִּפֹּ֨ל עֲלֵיהֶ֤ם אֵימָ֨תָה֙ וָפַ֔חַד (Exod 15:14-16)
פַּחְדְּכֶ֨ם וּמֽוֹרַאֲכֶ֜ם יִתֵּ֣ן ׀ יְהוָ֣ה אֱלֹֽהֵיכֶ֗ם עַל־פְּנֵ֤י כָל־הָאָ֨רֶץ֙ אֲשֶׁ֣ר תִּדְרְכוּ־בָ֔הּ  (Deut 11:25)
וַיִּפֹּ֤ל פַּֽחַד־יְהוָה֙ עַל־הָעָ֔ם (1Sam 11:7)
וַיַּכּ֗וּ אֵ֤ת כָּל־הֶֽעָרִים֙ סְבִיב֣וֹת גְּרָ֔ר כִּי־הָיָ֥ה פַֽחַד־יְהוָ֖ה עֲלֵיהֶ֑ם (2Chr 14:13)-->
  <_ <Related to פֶּן>: The verb אָפוּנָה is related to פֶּן (from the root פני) and denotes a mental state of terror = "I am terrified / frightened." (cf. Ibn Ezra :C::  "The word אָפוּנָה is of a similar derivation as the word פֶּן, just like אעלה which is of a similar derivation as על and תהינו of הנה. The meaning is the same as אָגוּרָה - I am frightened".). #dispreferred
   + <Metaplasm>
   <_ <Etymology of פֶּן>: The etymology of פֶּן probably has no semantic relation to the notion of "fear" or "terror".
    + <Possible etymologies>: The conjunction פֶּן, derived from the cognate root פני, is semantically a derivative of the latter's meaning as "turn back" (BDB :L: HALOT :L:) or to the noun פָּנִים of the same root (JM §168g :G:).

אָפוּגָה/אֶפּוֹגָה, root פוג[ ]

Many scholars and editors (e.g. BHS) emend the MT אָפוּנָה into אָפוּגָה (in qal) or אֶפּוֹגָה (in niphal) from the root פוג "be/grow numb/weary". This reading is supported by NET: "I have been subjected to your horrors and am numb with pain."


===
model:
    removeTagsFromText: true
    shortcodes:
      ":C:": {unicode: "🄲"}
      ":G:": {unicode: "🄶"}
      ":A:": {unicode: "🄰"}
      ":I:": {unicode: "🄸"}    
      ":L:": {unicode: "🄻"}
      ":D:": {unicode: "🄳"}    
      ":M:": {unicode: "🄼"}   
selection:
    excludeDisconnected: false
dot:
    graphVizSettings:
        concentrate: true
        ranksep: 0.2
        nodesep: 0.2
=== 
[אָפוּגָה]: The reading of the form is אָפוּגָה or אֶפּוֹגָה, a cohortative from the root פוג meaning "I am weary/numb". #dispreferred
 + <Interchange of letters>: The letters ג and נ in Paleo-Hebrew script were graphically similar and therefore prone to be mistaken for each other (Tov 2001, 243 :M:). #dispreferred
 - <Contextual semantic mismatch>: The verb does not fit with the vocabulary of divine terror which is the theme of the last unit of the psalm in verses 16-18 (Hossfeld & Zenger 2005, 391 :C:).
   + [Verses 16-18]:עָ֘נִ֤י אֲנִ֣י וְגֹוֵ֣עַ מִנֹּ֑עַר נָשָׂ֖אתִי אֵמֶ֣יךָ אָפֽוּנָה׃ : עָ֭לַי עָבְר֣וּ חֲרוֹנֶ֑יךָ בִּ֝עוּתֶ֗יךָ צִמְּתוּתֻֽנִי׃ : סַבּ֣וּנִי כַ֭מַּיִם כָּל־הַיּ֑וֹם הִקִּ֖יפוּ עָלַ֣י יָֽחַד׃ :
   + <Divine terror>: The emotions normally ascribed to people who have been put under YHWH's terror belong to the semantic field of fear and panic (with physical manifestations of trembling), not numbness or weariness, e.g. רָגַז, חָל, רָעַד   (tremble), נִבְהַל (be horrified), פַּחַד, אֵימָה, מוֹרָא (dread, terror), נָמוֹג (shake).
    + [Examples from references to Holy War]: וְרָגְז֥וּ וְחָל֖וּ מִפָּנֶֽיךָ (Deut 2:25)
שָֽׁמְע֥וּ עַמִּ֖ים יִרְגָּז֑וּן חִ֣יל אָחַ֔ז יֹשְׁבֵ֖י פְּלָֽשֶׁת׃ : אָ֤ז נִבְהֲלוּ֙ אַלּוּפֵ֣י אֱד֔וֹם אֵילֵ֣י מוֹאָ֔ב יֹֽאחֲזֵ֖מוֹ רָ֑עַד נָמֹ֕גוּ כֹּ֖ל יֹשְׁבֵ֥י כְנָֽעַן׃ : תִּפֹּ֨ל עֲלֵיהֶ֤ם אֵימָ֨תָה֙ וָפַ֔חַד (Exod 15:14-16)
פַּחְדְּכֶ֨ם וּמֽוֹרַאֲכֶ֜ם יִתֵּ֣ן ׀ יְהוָ֣ה אֱלֹֽהֵיכֶ֗ם עַל־פְּנֵ֤י כָל־הָאָ֨רֶץ֙ אֲשֶׁ֣ר תִּדְרְכוּ־בָ֔הּ  (Deut 11:25)
וַיִּפֹּ֤ל פַּֽחַד־יְהוָה֙ עַל־הָעָ֔ם (1Sam 11:7)
וַיַּכּ֗וּ אֵ֤ת כָּל־הֶֽעָרִים֙ סְבִיב֣וֹת גְּרָ֔ר כִּי־הָיָ֥ה פַֽחַד־יְהוָ֖ה עֲלֵיהֶ֑ם (2Chr 14:13)
    - <Ps 38:8>: A verb from the root פוג occurs in Ps 38, a psalm which is similar to Ps 88 in a number of ways, including YHWH's exerting violence against the psalmist. #dispreferred
     +> [אָפוּגָה]
     + [Ps 38:8]: "I am numb (נְפוּגוֹתִי) with pain and severely battered" (NET). #dispreferred
     <_ <Effect of illness>: Ps 38 starts indeed with a description of YHWH's wrath and violence directed towards the psalmist (in vv. 2-3), but it is only later in the psalm, in v. 8, that the verb נְפוּגוֹתִי appears, as part of what seems to be a description of the long-run effect of YHWH's initial attack, which brought about a severe illness upon the psalmist. By contrast, in Ps 88:16 the psalmist is in the midst of experiencing YHWH's violent attacks, not their long-term effects.
   + <Other instances of פוג>: None of the verbal instances of the root פוג in the Bible are related to feelings of terror, but to numbness, weariness or paralysis. 
    + [פוג in the Bible]: וַיָּפָג לִבּוֹ (Gen 45:26) "And his heart became numb, for he did not believe them." (ESV);  יָדִ֤י ׀ לַ֣יְלָה נִ֭גְּרָה וְלֹ֣א תָפ֑וּג (Ps 77:3) "In the day of my trouble I seek the Lord; in the night my hand is stretched out without wearying" (ESV); עַל־כֵּן֙ תָּפ֣וּג תּוֹרָ֔ה (Hab 1:4) "So the law is paralyzed, and justice never goes forth. For the wicked surround the righteous; so justice goes forth perverted" (ESV);  נְפוּג֣וֹתִי וְנִדְכֵּ֣יתִי עַד־מְאֹ֑ד (Ps. 38:9) "I am feeble and crushed;" (ESV).

אָפוּרָה/אֶפּוֹרָה, root פור[ ]

One Qumran fragment bears a testimony to a reading אפורה, which can be vocalized as either אָפוּרָה (in qal) or אֶפּוֹרָה (in niphal) from the rare root פור. This root is only attested in binyan hiphil with the meaning "to break (a covenant)" or "to frustrate (a plan)".


===
model:
    removeTagsFromText: true
    shortcodes:
      ":C:": {unicode: "🄲"}
      ":G:": {unicode: "🄶"}
      ":A:": {unicode: "🄰"}
      ":I:": {unicode: "🄸"}    
      ":L:": {unicode: "🄻"}
      ":D:": {unicode: "🄳"}    
      ":M:": {unicode: "🄼"}   
selection:
    excludeDisconnected: false
dot:
    graphVizSettings:
        concentrate: true
        ranksep: 0.2
        nodesep: 0.2
=== 
[אָפוּרָה]: The reading of the form is אָפוּרָה or אֶפּוֹרה, a cohortative from the root פור.
 + <4Q98c>: The only surviving Qumran fragment of v. 16 (4Q98c), which is part of the larger proto-MT manuscript 4Q85 (Longacre and Strawn 2022 :A:), has the text א]פורה] (Skehan et al. 2000, 155 :M:).
  + [4Q98c]: א]פורה]
 - <Alliteration disrupted>: The predominant alliteration in vv. 15-16 involves a repetition of n's, which would rather argue for the MT reading אָפוּנָה. #dispreferred
  <_ <Resh alliteration>: v. 16a ends with a resh (מִנֹּעַר). The reading אפורה will conclude v. 16b with a resh as well.
  <_ <Phonetic resemblance to v. 15b>: V. 15b has the following inventory of consonants: תסרפנכמ, whereas v. 16b, bar the consonant in question in אפו?ה has: תשֹפנכמ. For a perfect match, a ר in אפורה would need to be supplied. (The resemblance is even stronger if the פ in v. 16b is a plosive, אֶפּוֹרָה, in binyan niphal, like the plosive פ in v. 15b, פָּנֶ֣יךָ). 
   +> <Physical state>
   + [V. 15b]: תַּסְתִּ֖יר פָּנֶ֣יךָ מִמֶּֽנִּי
 + <Physical state>: The verb אֶפּוֹרָה, in binyan niphal, means "I am torn apart" or "I am broken apart", which fits in with the context. 
  - <Abstract meaning>: The root פור is attested as a causative הֵפִיר in binyan hiphil only, where it appears in certain collocations with abstract nouns as direct objects only (plan, covenant, חֶסֶד), not human beings (BDB :L: HALOT :L:). #dispreferred
   + [Instances of הֵפִיר]: Ezek 17:19 (בְּרִית); Ps 33:10 (עֵצָה); Ps 89:34 (חֶסֶד). #dispreferred
   <_ <The root פרר>: The root פרר, much more common than פור, has a similar meaning in binyan hiphil (הֵפֵר) and appears in similar collocations as הֵפִיר (the one from the root פור). However, הֵפֵר has additionally a concrete meaning of "divide, split" in binyan polel and binyan hitpolel, and that of "shatter" in binyan pilpel. (BDB :L: HALOT :L:) 
    + [Instances of concrete פרר]: "It was you who split open (פוֹרַ֣רְתָּ) the sea by your power; you broke (שִׁבַּ֖רְתָּ) the heads of the monster in the waters" (Ps 74:13, NIV); "The earth is broken up, the earth is split asunder, the earth is violently shaken (פּ֤וֹר הִֽתְפּוֹרְרָה֙)" (Isa 24:19, NIV); "All was well with me, but he shattered me (וַֽיְפַרְפְּרֵ֗נִי); he seized me by the neck and crushed me (וַֽיְפַצְפְּצֵ֑נִי). He has made me his target" (Job 16:12, NIV).
    + <Contamination of עו & עע>: Due to the similarity between these two verb classes, they tend to contaminate each other, with roots from one group undergoing a formal shift to the other one (JM §82o :G:). We can therefore draw analogies between these two roots. 
  + <YHWH's terror>: The three instances of the concrete usage of the root פרר are used with a theme similar to our verse: YHWH is acting violently in the world, manifesting his immense power. 
   + [Instances of concrete פרר]
<!--  + <Other conjugations>: The cognate root פרר is used once in Job with the active pilpel meaning "to shatter" (someone); once in Psalms with the active polel meaning "to split" (the sea), and parallel to שִׁבַּרְתָּ "break"; once in Isaiah with the medial/passive hitpolel meaning "to be split (the earth). Since like in Job the pilpel verb can have a human object, and since a first person passive reading is expected here, a nif'al verb could be an appropriate reading here.
   + <Consonance with v. 15b>: The פ in v. 15b is plosive. A niphal conjugation in v. 16b would bring about consonance with v. 15b. 
   + [Instances of concrete פרר]: אַתָּ֤ה פוֹרַ֣רְתָּ בְעָזְּךָ֣ יָ֑ם שִׁבַּ֖רְתָּ רָאשֵׁ֥י תַ֝נִּינִ֗ים עַל־הַמָּֽיִם׃ (Ps 74:13) "It was you who split open the sea by your power; you broke the heads of the monster in the waters.
" (NIV); רֹ֥עָה הִֽתְרֹעֲעָ֖ה הָאָ֑רֶץ פּ֤וֹר הִֽתְפּוֹרְרָה֙ אֶ֔רֶץ מ֥וֹט הִֽתְמוֹטְטָ֖ה אָֽרֶץ׃ (Isa 24:19) "The earth is broken up, the earth is split asunder, the earth is violently shaken.
" (NIV);  שָׁ֘לֵ֤ו הָיִ֨יתִי ׀ וַֽיְפַרְפְּרֵ֗נִי וְאָחַ֣ז בְּ֭עָרְפִּי וַֽיְפַצְפְּצֵ֑נִי וַיְקִימֵ֥נִי ל֝֗וֹ לְמַטָּרָֽה׃ (Job 16:12) "All was well with me, but he shattered me; he seized me by the neck and crushed me. He has made me his target;
" (NIV).
-->
 - <Ancient translations>: LXX, Jerome and Peshitta do not support this reading and all suggest an abstract mental state of "perplexion" or "confusion". #dispreferred
  + [LXX]: ὑψωθεὶς δὲ ἐταπεινώθην καὶ ἐξηπορήθην. ”and after being exalted I was humbled and became perplexed.” #dispreferred
   <_ <Consonantal mimicry>: The LXX translator did not render the meaning of אפורה but rather mimicked its consonantal sounds in Greek with the verb ἐξηπορήθην, the meaning of which can fit in the context (Skehan 1981, 445-448 :M:).
    + <Homophony in LXX>: Several equivalents used in the LXX were chosen mainly or solely because their sound resembled their Hebrew equivalents. In these cases the translators preferred sound-resemblance (homophony) to identity in meaning (Tov 1999, 170-171 :A:).
     + <Translator's sensibility>: The LXX translators of Book IV of the psalms were sensible to word plays in Hebrew, representing a substantial amount of them in Greek. In about half of these cases they opted for a representation of the Hebrew vocalic wordplay, at the cost of changing the sense, grammar, or syntax of the Hebrew text (Backfish 2019, 165 :M:).     
     + <Translator's ignorance>: The LXX translator of Ps 88 might have been ignorant of the meaning of the rare root פור. This phenomenon is common in LXX, an example for which we even have in the superscription of our psalm.
      + [v. 1]: עַל־מָחֲלַ֣ת לְעַנּ֑וֹת ὑπὲρ μαελὲθ τοῦ ἀποκριθῆναι.    
    + <Similar case>: Isaiah 24:19 describes an earthquake by a sequence of three infinitives absolute and עע qatal verbs, only the first two of which are rendered in LXX. The second verb הִתְפּוֹרְרָה is of the root פור/פרר and rendered in Greek by the verb ἀπορηθήσεται, the same one (without the prefix ἐξ) as in the LXX rendition for Ps 88:16. Unlike the latter case, the MT verb presents no textual problems and its meaning is known, so that a semantic mismatch between the Hebrew ("split asunder") and Greek ("perplexed") lexemes is obvious.
     + <Onomatopoeia>: The LXX translator chose on purpose two verbs that create a similar onomatopoeic effect of an earthquake as in the Hebrew version. In the case of ἀπορηθήσεται it also involves, like in Ps 88:16, a consonantal mimicry, which on the other hand makes no sense semantically (Skehan 1981, 445-448 :M:).
      + [Isa 24:19]: רֹ֥עָה הִֽתְרֹעֲעָ֖ה הָאָ֑רֶץ פּ֤וֹר הִֽתְפּוֹרְרָה֙ אֶ֔רֶץ מ֥וֹט הִֽתְמוֹטְטָ֖ה אָֽרֶץ׃ "The earth is broken up, the earth is split asunder, the earth is violently shaken" (NIV) ταραχῇ ταραχθήσεται ἡ γῆ, καὶ ἀπορίᾳ ἀπορηθήσεται ἡ γῆ· "The earth will be perplexed". 
 + <אָפִיר in Ps 89>: One of the three rare occurrences of the verb הֵפִיר appears in the adjacent Ps 89, with which Ps 88 has a strong affinity (both psalms' accusations of YHWH ending without any comfort; common themes; common divine concepts; both psalms ascribed to an Ezrahite poet, cf. Hossfeld & Zenger 2005, 413 :C:).
  + [Ps 89:34]:  וְ֭חַסְדִּי לֹֽא־אָפִ֣יר מֵֽעִמּ֑וֹ וְלֹֽא־אֲ֝שַׁקֵּ֗ר בֶּאֱמוּנָתִֽי "But I will not break off My lovingkindness from him, Nor deal falsely in My faithfulness" (NASB 1995).    
  + [Affinity with Ps 89]: E.g., accusation (vv. 39-41); Sheol (v. 49); YHWH not remembering the petitioner (v. 48); YHWH hiding his face & YHWH's wrath (vv. 39 & 47); YHWH's love: חַסַד (vv. 2,3,15,25,29,34,50); אֱמוּנָה ׂ(vv. 3,6,9,25,34,50);  וְי֘וֹד֤וּ שָׁמַ֣יִם פִּלְאֲךָ֣ (v. 6) vs. הֲלַמֵּתִ֥ים תַּעֲשֶׂה־פֶּ֑לֶא אִם־רְ֝פָאִ֗ים יָק֤וּמוּ ׀ יוֹד֬וּךָ (Ps 88:11).

Conclusion[ ]

We suggest an emendation of the text into אֶפּוֹרָה - a cohortative verb from the root פור in binyan niphal, meaning "I am torn apart" or "I am broken apart". The reasons for our choice are the following:

It seems highly plausible to assume the text אפורה as the LXX Vorlage, as the Greek ἐξηπορήθην is probably an imitation of the sound of the Hebrew form, not its meaning, which was likely unknown to the translator.
We have a clear textual evidence for this reading in 4Q98c.
It has been suggested that 4Q98c itself is proto-Masoretic (cf. Longacre and Strawn 2022)
The root פור, a poorly attested one, is cognate to the much more commonly attested root פרר "break, split, divide" (cf. BDB). This root is attested in contexts where YHWH's violence, might and terror are manifested. Particularly interesting is the example from Job 16:12 where YHWH is said to have overpowered Job, breaking him apart violently in his wrath (וַֽיְפַרְפְּרֵ֗נִי).
Poetically, the form אֶפּוֹרָה would accomplish a perfect consonantal match with v. 15b, with exactly the same inventory of consonants between v. 15b and v. 16b.
The niphal verb אֶפּוֹרָה, other than fitting in the context as a passive verb, would also help maintaining the consonance with the plosive פּ in v. 15b (פָּנֶ֣יךָ). A qal verb, on the contrary, would have a fricative פ.

Indeed, our English translation is not matched by any other translation, whether modern or ancient, but that is because, as Goldingay 2007 says, "its meaning is a matter of guesswork," a comment repeated in other words in many translations and commentaries. This in turn explains the great variety of translations suggested for this verb (see "introduction"). Our suggestion has the merit of being based on an attested reading and on a comparison with a widely attested cognate root. The MT אָפוּנָה, on the other hand, is unattested and has no cognate root attested either, so that any suggestion based on that root would be purely conjectural. The often suggested emendation אָפוּגָה is not attested in any manuscript and does not fit in with the context of YHWH's terror. Our suggestion, on the other hand, does. In addition to that, it maintains a neat consonantal pattern with v. 15b.

Research[ ]

Translations[ ]

Ancient[ ]

LXX: ὑψωθεὶς δὲ ἐταπεινώθην καὶ ἐξηπορήθην. ^[3]
- ”and after being exalted I was humbled and became perplexed.” ^[4]
Jerome iuxta LXX: exaltatus autem humiliatus sum et conturbatus ^[5]
- “I am lifted up and brought low and am confused.”
Jerome iuxta Hebraicum: portavi furorem tuum et conturbatus sum. ^[6]
- “I was bearing your violent anger and I am confused.”
Targum: סוברית דחילתך טעינא עלי ^[7]
- “I have borne your terror; it is loaded upon me.” ^[8]
Peshitta: ܐܬܬܪܝܡܬ ܘܐܬܡܟܟܬ ܘܬܘܪܬ ^[9]
- "I am lifted up and brought low and bewildered." ^[10]

Classic[ ]

while I suffer thy terrors I am distracted. (KJV)
I suffer thy terrours, doubting of my life. (Geneva Bible)

Modern[ ]

I have borne your terrors and am in despair. (NIV)
I suffer your terrors; I am helpless. (ESV)
I suffer Your terrors; I grow weary. (NASB)
I suffer Your terrors; I am overcome. (NASB 1995)
I bear your dread and am overwhelmed. (ISV)
I have been subjected to your horrors and am numb with pain. (NET)
I have borne Your terrors—I pine away. (LSV)
ich erleide deine Schrecken, dass ich fast verzage (=I am always in despair). (Luther 2017)
Du hast mir dieses furchtbare Leid auferlegt – und jetzt bin ich am Ende (=now I am at the end)! (HFA)
Ich trage schwer an den Schrecken, die du über mich kommen lässt; ich bin völlig verzweifelt (=I am totally in despair). (NGÜ)
Ich trage deine Schrecken, bin verwirrt / ratlos / erwarrt (=confused / helpless/ numb). (ELB)
Du erschreckst mich mit immer neuen Plagen, sodass ich an dir fast irrewerde. (=so that I begin to almost have doubts about you). (GNB)
schutzlos (=defenseless) deinem Schrecken ausgesetzt. (ZÜR)
j'ai subi tes épouvantes et je suis hébété (=I am stupefied). (TOB)
je suis chargé de tes terreurs, je suis désemparé (=I am distraught). (NBS)
Je suis chargé de tes terreurs, je suis troublé (=I am troubled). (NVSR)
tu fais peser sur moi la peur, je suis paralysé (=I am paralyzed). (PDV)
j'endure la terreur que tu m'imposes, je suis complètement désespéré (=I am completely desperate). (NFC)

Secondary Literature[ ]

Backfish, Elizabeth H. P. Hebrew Wordplay and Septuagint Translation Technique in the Fourth Book of the Psalter. London: Bloomsbury, 2019.

Baethgen, Friedrich. Die Psalmen. Göttingen: Vandenhoeck und Ruprecht, 1904.

DAF = Biberstein-Kazimirski, Albert de. 1860. Dictionnaire arabe-français. Paris: Maisonneuve.

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

Hossfeld, Frank-Lothar, and Erich Zenger. Psalms 2: A Commentary on Psalms 51-100. Translated by Linda M. Maloney. Hermeneia. Minneapolis: Fortress Press, 2005.

Ibn Ezra on Psalms.

Longacre, Drew and Strawn Brent A. "A New Identification of a Psalm Manuscript from Qumran: 4Q85 + 4Q98c". In Dead Sea Discoveries, 30/2, Leiden: Brill, 2022, pp. 152–159.

Rashi (Yitzchaki, Shlomo) on Psalms.

Skehan, Patrick W. “Gleanings from Psalm Texts from Qumran.” In Alter Orient und Altes Testament, 212. Neukirchen-Vluyn: Neukirchener Verlag, 1981. pp. 439-452.

Skehan, Patrick W., Eugene Ulrich & Flint, Peter W. “4Q98c. 4QPst.” In Qumran Cave 4, XI: Psalms to Chronicles, 155, plate XIX. DJD 16. Oxford: Clarendon Press, 2000.

TAD = 1968. The Assyrian Dictionary of the Oriental Institute of the University of Chicago. Chicago: Oriental Institute.

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

Tov, Emanuel. "Loan-Words, Homophony, and Transliteration in the Septuagint". In Bib 60, Minneapolis: Fortress Press; Assen: Royal Van Gorcum, 2001; Revised version: Tov, Emanuel. The Greek and Hebrew Bible. Leiden, Boston, Köln: Brill, 1999, pp. 165–82.

Wendland, Ernst R. ‘“Darkness is my closest friend” (Ps 88:18b): Reflections on the saddest psalm in the Psalter’, Verbum et Ecclesia 37(1), Online Journal, 2016.

References[ ]

88:16 Approved

↑ Text copied from Open Scriptures Hebrew Bible.
↑ For our semantic analysis of this verbal form, refer to Verbal Semantics.
↑ Rahlfs 1931
↑ NETS.
↑ Weber-Gryson 4th edition., 1994
↑ Weber-Gryson 4th edition., 1994
↑ CAL
↑ Stec 2004, 167.
↑ CAL
↑ Taylor 2020:359.

[1] Text copied from Open Scriptures Hebrew Bible.

[2] For our semantic analysis of this verbal form, refer to Verbal Semantics.

[3] Rahlfs 1931

[4] NETS.

[5] Weber-Gryson 4th edition., 1994

[6] Weber-Gryson 4th edition., 1994

[7] CAL

[8] Stec 2004, 167.

[9] CAL

[10] Taylor 2020:359.

[1]

[2]

[3]

[4]

[5]

[6]

[7]

[8]

[9]

[10]

The Text and Meaning of Ps. 88:16b

Contents