The Verbal Semantics of Psalm 3:5

From Psalms: Layer by Layer
Jump to: navigation, search

Introduction

The Masoretic Text of Psalm 3:5 reads as follows:[1]

ק֭וֹלִי אֶל־יְהוָ֣ה אֶקְרָ֑א
וַיַּֽעֲנֵ֨נִי מֵהַ֖ר קָדְשׁ֣וֹ סֶֽלָה׃

The verbs אֶקְרָא ("call out") and וַיַּֽעֲנֵנִי ("answer") have received two major interpretations regarding their tense and aspect:

  • The majority of modern translations and one ancient version interpret the events as habitual. E.g.,
    • "I call out to the LORD, and he answers me from his holy mountain" (NIV; cf. Targum).
  • Some modern translations and some of the ancient versions take the verbs as having perfective aspect with a past time reference:
    • "I cried aloud to the LORD, and he answered me from his holy hill" (ESV; cf. LXX, Symmachus, Peshitta).
  • Finally, one modern translation and some ancient versions understand the verb as having future time reference.
    • "With a loud voice I will cry out to the Lord; he will answer me from his holy mountain" (NGÜ;[2] cf. Aquila, Jerome).[3]

Argument Maps

Habitual (preferred)

The majority of modern translations and one ancient translation analyze the verbs אֶקְרָא and וַיַּֽעֲנֵנִי as having no particular time reference and habitual aspect. That is, the statement is meant to express something that is true at all times. This is typically expressed with the English general present (NIV, CEV, GNT, NEB, REB, NRSV, NJB, JPS, LUTHER2017, HFA, ELB, GNB, ZÜR, NBS, NVS78P, BDS, PDV2017, NFC, S21, NVI, DHH94I, cf. Theodotion, Targum). 


===
model:
    removeTagsFromText: true
    shortcodes:
      ":C:": {unicode: "🄲"}
      ":G:": {unicode: "🄶"}
      ":A:": {unicode: "🄰"}
      ":I:": {unicode: "🄸"}    
      ":L:": {unicode: "🄻"}
      ":D:": {unicode: "🄳"} 
      ":M:": {unicode: "🄼"}   
selection:
    excludeDisconnected: false

===
[Habitual]: The verbs אֶקְרָא and וַיַּעֲנֵנִי are habitual: "I call out... he answers" (cf. Baethgen 1904, 8 :C:).
  +<Continuing gnomic semantics>: The clause in the previous verse (v. 4) stated a general truth ("You, YHWH, are a shield for me..."). Verse 5, which belongs to the same poetic section as v. 4, assumes and continues this general-present, or habitual, time frame.
  +<Expected verbal forms>: The forms of the verbs correlate with habitual semantics: The opening yiqtol is used to express habitual actions and the wayyiqtol continues those same semantics.
    +<Yiqtol for habitual>: "Habitual actions are typically referred to by means of the yiqtōl/imperfect..." (BHRG §19.2.4 :G:)
    +<Wayyiqtol for continuing>: Wayyiqtol continues the semantics of the preceding verb at the same level of discourse (see GKC §111n :G:; Robar 2015 :M:). 
    +<Same construction elsewhere>: "...the same construction elsewhere seems to refer to a habitual, universal experience and is best rendered by the English present tense" (Waltke 2008, 12 :A:)
      + [Same construction elsewhere]: Mic 6:16; 1 Sam 2:29; Ps 94:6–7; Hos 8:13; Isa 44:12 (IBHS §33.3.3c :G:)
  +<Parallel to participle in v. 3>: What the enemies habitually do with their voice was expressed with a participle in v. 3 (אֹמְרִים). The psalmist responds with what he habitually does with his voice (cf. Jacobson et al. 2014, 75 :C:).


Argument Mapn0HabitualThe verbs אֶקְרָא and וַיַּעֲנֵנִי are habitual: "I call out... he answers" (cf. Baethgen 1904, 8 🄲).n1Same construction elsewhereMic 6:16; 1 Sam 2:29; Ps 94:6–7; Hos 8:13; Isa 44:12 (IBHS §33.3.3c 🄶)n6Same construction elsewhere"...the same construction elsewhere seems to refer to a habitual, universal experience and is best rendered by the English present tense" (Waltke 2008, 12 🄰)n1->n6n2Continuing gnomic semanticsThe clause in the previous verse (v. 4) stated a general truth ("You, YHWH, are a shield for me..."). Verse 5, which belongs to the same poetic section as v. 4, assumes and continues this general-present, or habitual, time frame.n2->n0n3Expected verbal formsThe forms of the verbs correlate with habitual semantics: The opening yiqtol is used to express habitual actions and the wayyiqtol continues those same semantics.n3->n0n4Yiqtol for habitual"Habitual actions are typically referred to by means of the yiqtōl/imperfect..." (BHRG §19.2.4 🄶)n4->n3n5Wayyiqtol for continuingWayyiqtol continues the semantics of the preceding verb at the same level of discourse (see GKC §111n 🄶; Robar 2015 🄼). n5->n3n6->n3n7Parallel to participle in v. 3What the enemies habitually do with their voice was expressed with a participle in v. 3 (אֹמְרִים). The psalmist responds with what he habitually does with his voice (cf. Jacobson et al. 2014, 75 🄲).n7->n0


Simple Past

Some modern translations and some significant ancient witnesses take the verbs as having perfective aspect with a past time reference, often translated with the English simple past (ESV, NET, NLT, EÜ2016, RVR95, BTX4, LXX, Symachus, Peshitta). 


===
model:
    removeTagsFromText: true
    shortcodes:
      ":C:": {unicode: "🄲"}
      ":G:": {unicode: "🄶"}
      ":A:": {unicode: "🄰"}
      ":I:": {unicode: "🄸"}    
      ":L:": {unicode: "🄻"}
      ":D:": {unicode: "🄳"} 
      ":M:": {unicode: "🄼"}   
selection:
    excludeDisconnected: false
===
[Simple Past]: The verbs אֶקְרָא and וַיַּעֲנֵנִי have past time reference and perfective aspect (cf. Hossfeld and Zenger 1993, 57 :C:): "I called out... and he answered." #dispreferred
  +<Ancient versions>: Some of the earliest versions translate these verbs as a simple past. #dispreferred
    +[Ancient versions]: "With my voice I cried (ἐκέκραξα) to the Lord, and he hearkened to me (καὶ ἐπήκουσέν μου) from his holy mountain" (LXX, trans. NETS; cf. Symachus: ἐβόησα; Peshitta: ܩ݁ܪܝܬ݂. ܘܥܢܢܝ #dispreferred
  +<Wayyiqtol as past tense>: Verse 5b uses a past-tense narrative form (wayyiqtol), which suggests that v. 5 is past tense. #dispreferred
    -<Wayyiqtol not a past-tense form>: Wayyiqtol simply continues the semantics of the previous verb, whether past, present, or future. It is not inherently past tense (see Robar 2015 :M:).
  + <Yiqtol as past tense>: Yiqtol sometimes has past perfective semantics, especially in poetry.#dispreferred
   + [Yiqtol as past tense]: E.g., "In my distress I called (אֶֽקְרָא) to the Lord; I cried (אֲשַׁוֵּעַ) to my God for help. From his temple he heard (יִשְׁמַע) my voice; my cry came (תָּבֹוא) before him, into his ears" (Ps 18:7, NIV; see our Exegetical Issue page "Are There Preterite Yiqtols in Psalm 18?"). #dispreferred
   <_ <Ad hoc identification>: "The ad hoc character of such identifications is insurmountable. That is, only when no other possible explanation for the semantics of the prefixed form can be found can the proposal of a 'prefixed preterite' be compelling" (Cook 2024, 132 :M:).


Argument Mapn0Simple PastThe verbs אֶקְרָא and וַיַּעֲנֵנִי have past time reference and perfective aspect (cf. Hossfeld and Zenger 1993, 57 🄲): "I called out... and he answered." n1Ancient versions"With my voice I cried (ἐκέκραξα) to the Lord, and he hearkened to me (καὶ ἐπήκουσέν μου) from his holy mountain" (LXX, trans. NETS; cf. Symachus: ἐβόησα; Peshitta: ܩ݁ܪܝܬ݂. ܘܥܢܢܝ n3Ancient versionsSome of the earliest versions translate these verbs as a simple past. n1->n3n2Yiqtol as past tenseE.g., "In my distress I called (אֶֽקְרָא) to the Lord; I cried (אֲשַׁוֵּעַ) to my God for help. From his temple he heard (יִשְׁמַע) my voice; my cry came (תָּבֹוא) before him, into his ears" (Ps 18:7, NIV; see our Exegetical Issue page "Are There Preterite Yiqtols in Psalm 18?"). n6Yiqtol as past tenseYiqtol sometimes has past perfective semantics, especially in poetry.n2->n6n3->n0n4Wayyiqtol as past tenseVerse 5b uses a past-tense narrative form (wayyiqtol), which suggests that v. 5 is past tense. n4->n0n5Wayyiqtol not a past-tense formWayyiqtol simply continues the semantics of the previous verb, whether past, present, or future. It is not inherently past tense (see Robar 2015 🄼).n5->n4n6->n0n7Ad hoc identification"The ad hoc character of such identifications is insurmountable. That is, only when no other possible explanation for the semantics of the prefixed form can be found can the proposal of a 'prefixed preterite' be compelling" (Cook 2024, 132 🄼).n7->n6


Future

One modern translation and some ancient versions understand the verbs as having future time reference (NGÜ, Aquila, Jerome). 


===
model:
    removeTagsFromText: true
    shortcodes:
      ":C:": {unicode: "🄲"}
      ":G:": {unicode: "🄶"}
      ":A:": {unicode: "🄰"}
      ":I:": {unicode: "🄸"}    
      ":L:": {unicode: "🄻"}
      ":D:": {unicode: "🄳"} 
      ":M:": {unicode: "🄼"}   
selection:
    excludeDisconnected: false
===
[Future]: The verbs אֶקְרָא and וַיַּעֲנֵנִי have future time reference (cf. Craigie 1983, 70-71 :C:). #dispreferred 
  +<Yiqtol as future>: "The most typical use of the yiqtol/imperfect in direct discourse is to refer to events or expectations in the future" (BHRG §19.3.1 :G:).#dispreferred
  +<Ancient versions>: Jerome and Aquila use future tense forms. #dispreferred
    + [Ancient versions]: Jerome (iuxta Hebr.): "With my voice I will call out (clamabo) to the Lord, and he will hear (exaudiet) me from his holy mountain" (cf. Aquila: καλέσω...καὶ ἐπακούσετάι μου). #dispreferred
  -<Unexpected verb form for וַיַּֽעֲנֵנִי>: In order to continue future semantics, we would expect a weyiqtol form (cf. Gen 30:33), not the wayyiqtol form (BHRG §21.3.1.1 :G:).
   -<Wayyiqtol continuative>: Wayyiqtol simply continues the semantics of the previous verb, whether it is past, present, or future (see Robar 2015 :M:; GKC §111w :G:). #dispreferred
    + [Wayyiqtol as future]: Pss 49:15; 94:22 (cited in GKC §111w :G:).  #dispreferred
   <_ <Revocalize to וְיַעֲנֵנִי>: The consonantal text should be revocalized "to read as a simple, rather than a consecutive waw" (Craigie 1983, 71). #dispreferred


Argument Mapn0FutureThe verbs אֶקְרָא and וַיַּעֲנֵנִי have future time reference (cf. Craigie 1983, 70-71 🄲). n1Ancient versionsJerome (iuxta Hebr.): "With my voice I will call out (clamabo) to the Lord, and he will hear (exaudiet) me from his holy mountain" (cf. Aquila: καλέσω...καὶ ἐπακούσετάι μου). n4Ancient versionsJerome and Aquila use future tense forms. n1->n4n2Wayyiqtol as futurePss 49:15; 94:22 (cited in GKC §111w 🄶). n6Wayyiqtol continuativeWayyiqtol simply continues the semantics of the previous verb, whether it is past, present, or future (see Robar 2015 🄼; GKC §111w 🄶). n2->n6n3Yiqtol as future"The most typical use of the yiqtol/imperfect in direct discourse is to refer to events or expectations in the future" (BHRG §19.3.1 🄶).n3->n0n4->n0n5Unexpected verb form for וַיַּֽעֲנֵנִיIn order to continue future semantics, we would expect a weyiqtol form (cf. Gen 30:33), not the wayyiqtol form (BHRG §21.3.1.1 🄶).n5->n0n6->n5n7Revocalize to וְיַעֲנֵנִיThe consonantal text should be revocalized "to read as a simple, rather than a consecutive waw" (Craigie 1983, 71). n7->n5


Conclusion (C)

How one interprets the verbs in Ps 3:5 will depend on how one understands the Hebrew verbal system in general. If, for example, wayyiqtol is a narrative past-tense form, then both clauses in v. 5 might be interpreted as past tense (so e.g., LXX). But if wayyiqtol is a semantically neutral form, simply continuing the semantics of the verb at the same level of discourse (cf. Robar 2015), then we must choose the interpretation of the preceding yiqtol that makes the most sense in the context. In our view, the habitual interpretation of the yiqtol works the best in the context. The previous clause (v. 4) expresses a general truth: "You are a shield for me..." There is a high degree of continuity between this clause and v. 5. These verses constitute a single poetic section (see Poetic Structure). Thus, it makes sense that the general-present time frame established in v. 4 would continue into v. 5. Within such a time frame, yiqtol typically expresses habitual semantics. The wayyiqtol in the b-line then continues these semantics. There are several similar examples of yiqtol + wayyiqtol expressing habitual semantics. Thus, we have interpreted the clause to say, "I call out to YHWH, and he answers me..." or, more explicitly, "When I call out to YHWH, he answers me..."

Research

Translations

Ancient

LXX
φωνῇ μου πρὸς κύριον ἐκέκραξα, καὶ ἐπήκουσέν μου ἐξ ὄρους ἁγίου αὐτοῦ. διάψαλμα.[4]
With my voice I cried to the Lord, and he hearkened to me from his holy mountain.[5]
Aquila
καλέσω...καὶ ἐπακούσετάι μου[6]
I will cry out...and he will listen to me
Symmachus
ἐβόησα[7]
I cried aloud
Theodotion
κεκράξομαι[8]
When I cry out (lit,. ‘I will have cried out)
Jerome (iuxta hebraica)
voce mea ad Dominum clamabo et exaudiet me de monte sancto suo[9]
With my voice I will cry out to the Lord and he will hear me from his holy mountain
Peshitta
ܒܩܠܝ ܠܡܪܝܐ ܩ݁ܪܝܬ݂. ܘܥܢܢܝ ܡܢ ܛܘܪܗ ܩܕܝܫܐ.[10]
With my voice I cried out to the Lord and he answered me from his holy mountain
Targum
קלי קדם יהוה אצלי יקביל צלותי מן טור בית מוקדשׁיה לעלמין׃[11]
I pray with my voice before the Lord, and he accepts my prayer from the mountain of the house of his sanctuary. For ever.[12]

Modern

Simple Past

  • ESV: I cried aloud to the LORD, and he answered me from his holy hill. Selah
  • NET: To the LORD I cried out, and he answered me from his holy hill. (Selah)
  • NLT: I cried out to the LORD, and he answered me from his holy mountain. Interlude
  • EÜ2016: Ich habe laut zum HERRN gerufen; da gab er mir Antwort von seinem heiligen Berg. [Sela]
  • RVR95: Con mi voz clamé a Jehová y él me respondió desde su monte santo
  • BTX: Con mi voz clamé a YHVH y él me respondió desde su santo monte

General Present (Gnomic)

  • NIV: I call out to the LORD, and he answers me from his holy mountain
  • CEV: I pray to you, and you answer from your sacred hill
  • GNT: I call to the LORD for help, and from his sacred hill he answers me.
  • NEB: I cry aloud to the Lord, and he answers me from his holy mountain.
  • REB: As often as I cry aloud to the Lord, he answers me from his holy mountain
  • NRSV: I cry aloud to the Lord, and he answers me from his holy hill.
  • NJB: I cry out to Yahweh; he answers from his holy mountain.
  • JPS: I cry aloud to the LORD, and He answers me from His holy mountain. Selah.
  • LUTHER2017: Ich rufe mit meiner Stimme zum HERRN, so erhört er mich von seinem heiligen Berge. Sela.
  • HFA: Laut schreie ich zum HERRN um Hilfe. Er hört mich auf seinem heiligen Berg und antwortet mir.
  • ELB: Mit meiner Stimme rufe ich zum HERRN, und er antwortet mir von seinem heiligen Berg
  • GNB: Sooft ich auch zu dir um Hilfe rufe, du hörst mich in deinem Heiligtum, von deinem Berg her schickst du mir Antwort.
  • ZÜ: Laut rufe ich zum HERRN, und er antwortet mir von seinem heiligen Berg. Sela
  • NBS: Je crie vers le Seigneur, et il me répond de sa montagne sacrée.
  • NVS78P: À haute voix je crie à l'Éternel, Et il me répond[13] de sa montagne sainte.
  • BDS: A haute voix, je crie vers l’Eternel ; de sa montagne sainte, ╵mon Dieu m’exaucera.
  • PDV2017: À pleine voix, je crie vers le Seigneur, il me répond de sa montagne sainte.
  • NFC: Si j'appelle le Seigneur à mon secours, il me répond de la montagne qui lui appartient.
  • S21: A pleine voix je crie à l’Eternel, et il me répond de sa montagne sainte. – Pause.
  • NVI: Clamo al Señor a voz en cuello y desde su monte santo él me responde.
  • DHH94I: A gritos pido ayuda al Señor y él me contesta desde su monte santo.

Future

  • NGÜ: Mit lauter Stimme will ich zum HERRN rufen, er wird mir antworten von seinem heiligen Berg.

Secondary Literature

Baethgen, Friedrich. 1904. Die Psalmen. Göttingen: Vandenhoeck und Ruprecht
Cook, John A. The Biblical Hebrew Verb: A Linguistic Introduction. Learning Biblical Hebrew. Grand Rapids: Baker Academic, 2024.
Craigie, Peter C. 1983. Psalms 1–50. WBC 19. Waco, TX: Word.
Jacobson, Rolf A., Nancy L. DeClaisse-Walford and Beth LaNeel Tanner. 2014. The Book of Psalms. New International Commentary on the Old Testament. Grand Rapids, MI: Eerdmans.
Goldingay, John. 2006. Psalms: Psalms 1–41. Vol. 1. BCOT. Grand Rapids: Baker Academic.
Hossfeld, Frank-Lothar, and Erich Zenger. Die Psalmen I: Psalm 1–50. Neue Echter Bibel. Würzburg: Echter, 1993.
Robar, Elizabeth. 2015. The Verb and the Paragraph in Biblical Hebrew: A Cognitive-Linguistic Approach. Vol. 78. Studies in Semitic Languages and Linguistics. Leiden: Brill.
Waltke, Bruce K. 2008. “Psalm 3: A Fugitive King’s Morning Prayer.” Crux 44 (1): 2–13.

References

3:5

  1. ↑ Text from Text from OSHB.
  2. ↑ German text: Mit lauter Stimme will ich zum HERRN rufen, er wird mir antworten von seinem heiligen Berg.
  3. ↑ Some combination of these three options is also possible. For example, in the TOB translation, the verbs are translated with different tense and aspect values: A pleine voix, j'appelle le Seigneur: il m'a répondu de sa montagnnie’ sainte.
  4. ↑ Rahlfs 1931, 83.
  5. ↑ NETS.
  6. ↑ Field 1875, 90.
  7. ↑ Field 1875, 90.
  8. ↑ Field 1875, 90.
  9. ↑ Weber-Gryson 5th edition.
  10. ↑ Walter 1980, 2.
  11. ↑ CAL.
  12. ↑ Stec 2004, 31
  13. ↑ Translation note: on pourrait traduire aussi: et il m'a répondu
Retrieved from "https://psalms.scriptura.org/mediawiki/index.php?title=The_Verbal_Semantics_of_Psalm_3:5&oldid=71909"