The Verbal Semantics of Psalm 3:5

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Introduction

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

ק֭וֹלִי אֶל־יְהוָ֣ה אֶקְרָ֑א
וַיַּֽעֲנֵ֨נִי מֵהַ֖ר קָדְשׁ֣וֹ סֶֽלָה׃

The verbs in the phrases אֶקְרָ֑א and וַיַּֽעֲנֵ֨נִי have received two major interpretations in regard to their tense and aspect:[2]

  • The majority of modern translations and one ancient translation reflect an analysis where there is no time reference and the aspect is habitual. That is, the statement is meant to express something that is true at all times. This is typically expressed with the English general present. E.g.,
    • ‘I call out to the LORD, and he answers me from his holy mountain’ (NIV).
    • קלי קדם יהוה אצלי יקביל צלותי מן טור בית מוקדשׁיה לעלמין ‘I pray with my voice before the Lord, and he accepts my prayer from the mountain of the house of his sanctuary. For ever’ (Targum).
  • Some modern translations and some of the ancient versions take the verbs as having perfective aspect with a past time reference, often translated with the English simple past:
    • ‘I cried aloud to the LORD, and he answered me from his holy hill. Selah’ (ESV, cf. LXX, Symmachus and Peshitta).
  • Finally one modern translation and some ancient versions understand the verb as having future time reference.
    • ‘Mit lauter Stimme will ich zum HERRN rufen, er wird mir antworten von seinem heiligen Berg’ (HGÜ; cf. Aquila, Jerome).

Argument Maps

General Present (preferred)

The majority of modern translations and one ancient translation reflect an analysis where the verbs אֶקְרָ֑א and וַיַּֽעֲנֵ֨נִי have no particular time reference and the aspect is habitual. 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). 


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[General Present]: The verbs אֶקְרָ֑א and וַיַּֽעֲנֵ֨נִי have no particular time reference and the aspect is habitual. That is, the statement is meant to express something that is true at all times.
  +<Parallel to participle in v. 3>: What the enemies habitually do with their voice was expressed with with a participle in v. 3 (אֹמְרִ֪ים), which usually describes habitual actions. The psalmist responds with what he habitually does with his voice (cf. Declaissé-Walford 2014, 75 :C:).
  +<Continuing gnomic semantics>: The verbs continue the gnomic semantics of v. 4. That is, v. 5 continues to state timeless principles like v. 4 (cf. Baethgen 1904, 8. :C:).
  +<Expected verbal forms>: The forms of the verbs correlate with ‘gnomic’ semantics: The opening yiqtol is used 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>: The wayyiqtol continues the semantics of a preceding main verb (viz., not one in a subordinate clause) (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, 12n.6 :A:)
      + [Same construction elsewhere]: Mic. 6:16; 1 Sam. 2:29; Psa. 94:6–7; Hosea 8:13; Isa. 44:12 (IBHS §33.3.3c :G:)


Argument Mapn0General PresentThe verbs אֶקְרָ֑א and וַיַּֽעֲנֵ֨נִי have no particular time reference and the aspect is habitual. That is, the statement is meant to express something that is true at all times.n1Same construction elsewhereMic. 6:16; 1 Sam. 2:29; Psa. 94:6–7; Hosea 8:13; Isa. 44:12 (IBHS §33.3.3c 🄶)n7Same 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, 12n.6 🄰)n1->n7n2Parallel to participle in v. 3What the enemies habitually do with their voice was expressed with with a participle in v. 3 (אֹמְרִ֪ים), which usually describes habitual actions. The psalmist responds with what he habitually does with his voice (cf. Declaissé-Walford 2014, 75 🄲).n2->n0n3Continuing gnomic semanticsThe verbs continue the gnomic semantics of v. 4. That is, v. 5 continues to state timeless principles like v. 4 (cf. Baethgen 1904, 8. 🄲).n3->n0n4Expected verbal formsThe forms of the verbs correlate with ‘gnomic’ semantics: The opening yiqtol is used used to express habitual actions and the wayyiqtol continues those same semantics.n4->n0n5Yiqtol for habitual‘Habitual actions are typically referred to by means of the yiqtōl/imperfect...’ (BHRG §19.2.4 🄶)n5->n4n6Wayyiqtol for continuingThe wayyiqtol continues the semantics of a preceding main verb (viz., not one in a subordinate clause) (see GKC §111n 🄶; Robar 2015 🄼). n6->n4n7->n4


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). 



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[Simple Past]: The verbs אֶקְרָ֑א and וַיַּֽעֲנֵ֨נִי have past time reference and perfective aspect. #dispreferred
  +<Ancient versions>: Some of the earliest versions translate these verbs as a simple past. #dispreferred
    +[Ancient versions]: LXX: φωνῇ μου πρὸς κύριον ἐκέκραξα, καὶ ἐπήκουσέν μου ἐξ ὄρους ἁγίου αὐτοῦ. διάψαλμα.‘ Symachus: ἐβόησα; cf. Peshitta: ܒܩܠܝ ܠܡܪܝܐ ܩ݁ܪܝܬ݂. ܘܥܢܢܝ ܡܢ ܛܘܪܗ ܩܕܝܫܐ. #dispreferred
  +<Qatals in v. 6>: The use of past-tense qatal forms in v. 6 (שָׁכַ֗בְתִּי, הֱקִיצ֑וֹתִי) and the wayyiqtol in v. 5 (וַיַּֽעֲנֵ֨נִי) ground the recollections of vv. 5–7 in the past (Goldingay 2006 :C:). #dispreferred
    -<Wayyiqtol not only past>: Wayyiqtol simply continues the semantics of the previous verbs. It does not necessarily have to be past perfective (see Robar 2014 :M:).
    -<Not necessarily the same>: The verbal semantics of vv. 5 and 6 do not necessarily have to be the same.
      +<Separate functions>: Vv. 4 and 5 express a general truth and vv. 6 and 7 illustrate this truth with a concrete example (cf. Kraus 1960, 27 :C:).
      +<Separate strophes>: V. 5 is in a separate strophe from v. 6.
        +<Discourse topics>: In vv. 4 and 5, the Lord (‘You’) is the discourse topic, whereas in vv. 6 and 7, the Psalmist (‘I’) is the discourse topic.


Argument Mapn0Simple PastThe verbs אֶקְרָ֑א and וַיַּֽעֲנֵ֨נִי have past time reference and perfective aspect. n1Ancient versionsLXX: φωνῇ μου πρὸς κύριον ἐκέκραξα, καὶ ἐπήκουσέν μου ἐξ ὄρους ἁγίου αὐτοῦ. διάψαλμα.‘ Symachus: ἐβόησα; cf. Peshitta: ܒܩܠܝ ܠܡܪܝܐ ܩ݁ܪܝܬ݂. ܘܥܢܢܝ ܡܢ ܛܘܪܗ ܩܕܝܫܐ. n2Ancient versionsSome of the earliest versions translate these verbs as a simple past. n1->n2n2->n0n3Qatals in v. 6The use of past-tense qatal forms in v. 6 (שָׁכַ֗בְתִּי, הֱקִיצ֑וֹתִי) and the wayyiqtol in v. 5 (וַיַּֽעֲנֵ֨נִי) ground the recollections of vv. 5–7 in the past (Goldingay 2006 🄲). n3->n0n4Wayyiqtol not only pastWayyiqtol simply continues the semantics of the previous verbs. It does not necessarily have to be past perfective (see Robar 2014 🄼).n4->n3n5Not necessarily the sameThe verbal semantics of vv. 5 and 6 do not necessarily have to be the same.n5->n3n6Separate functionsVv. 4 and 5 express a general truth and vv. 6 and 7 illustrate this truth with a concrete example (cf. Kraus 1960, 27 🄲).n6->n5n7Separate strophesV. 5 is in a separate strophe from v. 6.n7->n5n8Discourse topicsIn vv. 4 and 5, the Lord (‘You’) is the discourse topic, whereas in vv. 6 and 7, the Psalmist (‘I’) is the discourse topic.n8->n7


Future

One modern translation and a few ancient versions understand the verb as having future time reference (HFA, Aquila, Jerome). 


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[Future]: The verbs אֶקְרָ֑א and וַיַּֽעֲנֵ֨נִי have future time reference (Craigie 2004, 74 :C:) . #dispreferred
  +<Context>: The previous verse (v. 4) speaks of an event that will happen after the time of speaking—namely, the lifting up of David's head (see Craigie 2004, 74 :C:). #dispreferred
  +<Ancient versions>: Jerome and Aquila use future tense forms. #dispreferred
    + [Ancient versions]: Jerome: voce mea ad Dominum clamabo et exaudiet me de monte sancto suo; Aquila: καλέσω...καὶ ἐπακούσετάι μου #dispreferred
  -<Unexpected verb form for וַיַּֽעֲנֵ֨נִי>: 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 verbs, future verbs included (see Robar 2014 :M:; GKC §111w :G:). #dispreferred
    + [Wayyiqtol as future]: Pss 49:15; 94:22 (cited in GKC §111w :G:).  #dispreferred


Argument Mapn0FutureThe verbs אֶקְרָ֑א and וַיַּֽעֲנֵ֨נִי have future time reference (Craigie 2004, 74 🄲) . n1Ancient versionsJerome: voce mea ad Dominum clamabo et exaudiet me de monte sancto suo; 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 verbs, future verbs included (see Robar 2014 🄼; GKC §111w 🄶). n2->n6n3ContextThe previous verse (v. 4) speaks of an event that will happen after the time of speaking—namely, the lifting up of David's head (see Craigie 2004, 74 🄲). n3->n0n4->n0n5Unexpected verb form for וַיַּֽעֲנֵ֨נִיIn 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->n5


Conclusion

Some modern translations and some significant ancient witnesses take the verbs אֶקְרָ֑א and וַיַּֽעֲנֵ֨נִי as having perfective aspect with a past time reference, often translated with the English simple past. However, there is little justification for such an interpretation. Pointing to the qatals in v. 6 as a temporal anchor is obviated by the poetic structure, according to which v. 5 and v. 6 are part of separate poetic sections. Instead, verse 5 is part of the same poetic section as v. 4, and the clauses in v. 4 are timeless. Following these timeless clauses, the yiqtol in v. 5 is naturally interpreted in a habitual sense. The yiqtol form frequently refers to habitul actions and the wayyiqtol continues those semantics; this sequence is found in other places that refer to habitual/gnomic semantics. For these reasons we have chosen to take these verbs as having no particular time reference and habitual aspect, often translated as a general present. In order to bring these semantics out unambiguously, we have chosen to translate as, ‘Whenever I cry out to YHWH with my voice, he responds to me from his holy mountain. Selah’.

Research

Translations

Ancient

LXX
φωνῇ μου πρὸς κύριον ἐκέκραξα, καὶ ἐπήκουσέν μου ἐξ ὄρους ἁγίου αὐτοῦ. διάψαλμα.[3]
With my voice I cried to the Lord, and he hearkened to me from his holy mountain.[4]
Aquila
καλέσω...καὶ ἐπακούσετάι μου[5]
I will cry out...and he will listen to me
Symmachus
ἐβόησα[6]
I cried aloud
Theodotion
κεκράξομαι[7]
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[8]
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.[9]
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׃[10]
I pray with my voice before the Lord, and he accepts my prayer from the mountain of the house of his sanctuary. For ever.[11]

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[12] 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

  • HGÜ: 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
Craigie, Peter C. 1983. Psalms 1–50. WBC 19. Waco, TX: Word.
DeClaisse-Walford, Nancy L., Rolf A. Jacobson, 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.
Kraus, Hans-Joachim. 1993. Psalms 1–59: A Continental Commentary. Minneapolis: Fortress.
Robar, Elizabeth. 2014. 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. ↑ 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.
  3. ↑ Rahlfs 1931, 83.
  4. ↑ NETS.
  5. ↑ Field 1875, 90.
  6. ↑ Field 1875, 90.
  7. ↑ Field 1875, 90.
  8. ↑ Weber-Gryson 5th edition.
  9. ↑ Walter 1980, 2.
  10. ↑ CAL.
  11. ↑ Stec 2004, 31
  12. ↑ Translation note: on pourrait traduire aussi: et il m'a répondu
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