Verbal Semantics of Psalm 67

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Back to Psalm 67

Introduction

This page is a continuation of Psalm 67: Looking Back, Looking Forward, or Both?. On that page it was shown that Psalm 67 is primarily a prayer, looking forward, but with at least one clear moment looking back to the produce the earth has already given (v.7a). Thus both the forward oriented and past oriented elements need to be preserved. On this page we will evaluate the different ways that interpreters integrate these themes in their readings of the verbal semantics of v.2, 7, and 8.

In v.2 we will evaluate the following options:

2 אֱלֹהִ֗ים יְחָנֵּ֥נוּ וִֽיבָרְכֵ֑נוּ יָ֤אֵ֥ר פָּנָ֖יו אִתָּ֣נוּ סֶֽלָה׃

  • 1: Present Perfect:

God has been gracious to us and blessed us
and has caused His face to shine upon us.
(Leslie)

  • 2: Present:

God favours us and blesses us,
and causes His face to shine with us.
(LSV)

  • 3: Jussive:

May God be gracious to us and bless us,
may he cause his face to shine on us.
(REB. Cf. NIV, NLT, ESV, NASB, GNT, ISV, NET, NKJV, JPS, NJB, NRSV, LXX)

In v.7a we will evaluate the following options:

7a אֶ֭רֶץ נָתְנָ֣ה יְבוּלָ֑הּ

  • 1: Present Perfect

The earth has yielded its harvest (REB. Cf. NASB, NEB, NRSV)

  • 2: Future

Then the land will yield its harvest (NIV1984. Cf. NKJV, NLT)

  • 3: Precative Perfect

May the earth yield her produce (Dahood. Cf. JPS)

In v.7b-8a we will evaluate the following options:

7b יְ֝בָרְכֵ֗נוּ אֱלֹהִ֥ים אֱלֹהֵֽינוּ׃
8a יְבָרְכֵ֥נוּ אֱלֹהִ֑ים

  • 1. Present Perfect > Present

God, our God, has blessed us;
God blesses us...
(Leslie. Cf. RSV)

  • 2. Jussive > Jussive

May God, our God, bless us,
May God bless us. (NET. Cf. REB, Dahood)

  • 3. Future > Future

God, our God, will bless us
God will bless us... (NIV1984. Cf. NKJV, NLT)

Note that the options presented above represent most major interpretations, but do not exhaustively represent all possibilities that have been suggested.[1]

Argument Map(s)

2 אֱלֹהִ֗ים יְחָנֵּ֥נוּ וִֽיבָרְכֵ֑נוּ יָ֤אֵ֥ר פָּנָ֖יו אִתָּ֣נוּ סֶֽלָה

1: Present Perfect
God has been gracious to us and blessed us
and has caused His face to shine upon us.
(Leslie)
 


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[Present Perfect]: The verbs of v.2 should be read in the present perfect tense celebrating the blessing God has already given. #dispreferred
 + <Harvest-Thanksgiving Context>: Based on the harvest reference in 7a, the whole Psalm should then be read as celebrating God's blessing through the crops that have been harvested. #dispreferred
  + In this verse "the psalm proclaims in quite general terms what God has done which has occasioned the hymn of thanksgiving." (Leslie 1949 :C:) #dispreferred
 - <Jussive Morphology>: At least one verb (יָאֵר) uses explicitly jussive morphology.
 - <Verbal Semantics>: Yiqtol verbs are nearly universally understood as referring to actions not yet finished. Therefore reading it as a present perfect is extremely unlikely (GKC §107 :G:, BHRG §15.2, cf. §19.3 :G:; IBHS §31 :G:)
 - <Echoing Aaronic Blessing>: These verbs strongly echo the Aaronic blessing of Numbers 6, which is clearly a prayer using jussive verbs.
 - <Ancient Witness>: The LXX translates all these verbs as optatives, expressing a prayer. 
  + Ὁ θεὸς οἰκτειρήσαι ἡμᾶς καὶ εὐλογήσαι ἡμᾶς,<br>
ἐπιφάναι τὸ πρόσωπον αὐτοῦ ἐφ’ ἡμᾶς.<br>


Argument Mapn0Present PerfectThe verbs of v.2 should be read in the present perfect tense celebrating the blessing God has already given. n1In this verse "the psalm proclaims in quite general terms what God has done which has occasioned the hymn of thanksgiving." (Leslie 1949 🄲) n3Harvest-Thanksgiving ContextBased on the harvest reference in 7a, the whole Psalm should then be read as celebrating God's blessing through the crops that have been harvested. n1->n3n2Ὁ θεὸς οἰκτειρήσαι ἡμᾶς καὶ εὐλογήσαι ἡμᾶς,n7Ancient WitnessThe LXX translates all these verbs as optatives, expressing a prayer. n2->n7n3->n0n4Jussive MorphologyAt least one verb (יָאֵר) uses explicitly jussive morphology.n4->n0n5Verbal SemanticsYiqtol verbs are nearly universally understood as referring to actions not yet finished. Therefore reading it as a present perfect is extremely unlikely (GKC §107 🄶, BHRG §15.2, cf. §19.3 🄶; IBHS §31 🄶)n5->n0n6Echoing Aaronic BlessingThese verbs strongly echo the Aaronic blessing of Numbers 6, which is clearly a prayer using jussive verbs.n6->n0n7->n0


2: Present
God favours us and blesses us,
and causes His face to shine with us.
(LSV)
 


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[Present]: The verbs of v.2 should be read in the present tense celebrating the blessing God continually gives. #dispreferred
 + <Harvest-Thanksgiving Context>: Based on the harvest reference in 7a, the whole Psalm should then be read as celebrating God's blessing through the crops that have been harvest. Here the blessing is seen as an ongoing continually present reality to be celebrated. #dispreferred
 - <Jussive Morphology>: At least one verb (יָאֵר) uses explicitly jussive morphology. 
 - <Echoing Aaronic Blessing>: These verbs strongly echo the Aaronic blessing of Numbers 6, which is clearly a prayer using jussive verbs.
 - <Ancient Witness>: The LXX translates all these verbs as optatives, expressing a prayer. 
  + Ὁ θεὸς οἰκτειρήσαι ἡμᾶς καὶ εὐλογήσαι ἡμᾶς,<br>
ἐπιφάναι τὸ πρόσωπον αὐτοῦ ἐφ’ ἡμᾶς.<br>


Argument Mapn0PresentThe verbs of v.2 should be read in the present tense celebrating the blessing God continually gives. n1Ὁ θεὸς οἰκτειρήσαι ἡμᾶς καὶ εὐλογήσαι ἡμᾶς,n5Ancient WitnessThe LXX translates all these verbs as optatives, expressing a prayer. n1->n5n2Harvest-Thanksgiving ContextBased on the harvest reference in 7a, the whole Psalm should then be read as celebrating God's blessing through the crops that have been harvest. Here the blessing is seen as an ongoing continually present reality to be celebrated. n2->n0n3Jussive MorphologyAt least one verb (יָאֵר) uses explicitly jussive morphology. n3->n0n4Echoing Aaronic BlessingThese verbs strongly echo the Aaronic blessing of Numbers 6, which is clearly a prayer using jussive verbs.n4->n0n5->n0


3: Jussive (Preferred)
May God be gracious to us and bless us,
may he cause his face to shine on us.
(REB. Cf. NIV, NLT, ESV, NASB, GNT, ISV, NET, NKJV, JPS, NJB, NRSV, LXX)
 


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[Jussive Prayer]: The verbs of v.2 should be read as jussive in meaning, expressing a prayer requesting God's blessing on Israel in the language of the Aaronic blessing.
 + <Verbal Semantics>: Reading these yiqtol/jussive verbs with jussive meaning fits their default semantic range (BHRG §19.3.5. :G:, GKC §34 :G:).
 + <Jussive Morphology>: At least one verb (יָאֵר) uses explicitly jussive morphology.
 + <Syntax>: One of the verbs is clause initial (יָאֵר).
  + Although not always clear in poetry, yiqtols in clause-initial positions function as syntactic markers of modality implying jussive meaning (Talstra & Bosma 2001 :A:) 
 + <Echoing Aaronic Blessing>: These verbs strongly echo the Aaronic blessing of Numbers 6, which is clearly a prayer using jussive verbs.
 + <Ancient Witness>: The LXX translates all these verbs as optatives, expressing a prayer. 
  + Ὁ θεὸς οἰκτειρήσαι ἡμᾶς καὶ εὐλογήσαι ἡμᾶς,<br>
ἐπιφάναι τὸ πρόσωπον αὐτοῦ ἐφ’ ἡμᾶς.<br>


Argument Mapn0Jussive PrayerThe verbs of v.2 should be read as jussive in meaning, expressing a prayer requesting God's blessing on Israel in the language of the Aaronic blessing.n1Although not always clear in poetry, yiqtols in clause-initial positions function as syntactic markers of modality implying jussive meaning (Talstra & Bosma 2001 🄰) n5SyntaxOne of the verbs is clause initial (יָאֵר).n1->n5n2Ὁ θεὸς οἰκτειρήσαι ἡμᾶς καὶ εὐλογήσαι ἡμᾶς,n7Ancient WitnessThe LXX translates all these verbs as optatives, expressing a prayer. n2->n7n3Verbal SemanticsReading these yiqtol/jussive verbs with jussive meaning fits their default semantic range (BHRG §19.3.5. 🄶, GKC §34 🄶).n3->n0n4Jussive MorphologyAt least one verb (יָאֵר) uses explicitly jussive morphology.n4->n0n5->n0n6Echoing Aaronic BlessingThese verbs strongly echo the Aaronic blessing of Numbers 6, which is clearly a prayer using jussive verbs.n6->n0n7->n0



7a אֶ֭רֶץ נָתְנָ֣ה יְבוּלָ֑הּ

1: Present Perfect (Preferred)
The earth has yielded its harvest (REB. Cf. NASB, NEB, NRSV) 


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[Present Perfect]: The qatal (נָתְנָה) should be read as a present perfect form ("has yielded"). 
 + <Verbal Semantics>: This corresponds to qatal's default verbal semantics (BHRG §19.2.1.2. :G:; JM §112; GKC 106g :G:)
 + <Uniqueness in the Psalm>: As the only qatal verb in the Psalm, surrounded by 14 yiqtol verbs, one can also expect a unique semantic meaning for this verb. Where all other verbs are oriented towards the future, this verb alone is oriented towards the past. 
 + <Ancient Witness>: The LXX, for example, translates this verb with the aorist.
  + γῆ ἔδωκεν τὸν καρπὸν αὐτῆς


Argument Mapn0Present PerfectThe qatal (נָתְנָה) should be read as a present perfect form ("has yielded"). n1γῆ ἔδωκεν τὸν καρπὸν αὐτῆςn4Ancient WitnessThe LXX, for example, translates this verb with the aorist.n1->n4n2Verbal SemanticsThis corresponds to qatal's default verbal semantics (BHRG §19.2.1.2. 🄶; JM §112; GKC 106g 🄶)n2->n0n3Uniqueness in the PsalmAs the only qatal verb in the Psalm, surrounded by 14 yiqtol verbs, one can also expect a unique semantic meaning for this verb. Where all other verbs are oriented towards the future, this verb alone is oriented towards the past. n3->n0n4->n0



2: Future
Then the land will yield its harvest (NIV1984. Cf. NKJV, NLT)



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[Future]: The qatal (נָתְנָה) should be read as expressing a future verb ("will yield"). #dispreferred
 + <Context>: As the rest of the verbs (including 14 yiqtols) in the Psalm are most likely oriented towards the future, so too should this verb be oriented towards the future. #dispreferred
  - <Uniqueness>: The fact that this is the only qatal verb in the Psalm means one can also expect a unique semantic meaning for this verb. Just as this verb's morphology makes it stand out as unique, so too should its semantic import make it stand out as unique.
 - <Verbal Semantics>: Qatal verbs are almost never used to refer to future actions, making this reading very unlikely (GKC §106 :G:, BHRG §19.2 :G:)


Argument Mapn0FutureThe qatal (נָתְנָה) should be read as expressing a future verb ("will yield"). n1ContextAs the rest of the verbs (including 14 yiqtols) in the Psalm are most likely oriented towards the future, so too should this verb be oriented towards the future. n1->n0n2UniquenessThe fact that this is the only qatal verb in the Psalm means one can also expect a unique semantic meaning for this verb. Just as this verb's morphology makes it stand out as unique, so too should its semantic import make it stand out as unique.n2->n1n3Verbal SemanticsQatal verbs are almost never used to refer to future actions, making this reading very unlikely (GKC §106 🄶, BHRG §19.2 🄶)n3->n0


3: Precative Perfect
May the earth yield her produce (Dahood. Cf. JPS) 


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[Precative Perfect]: The qatal (נָתְנָה) should be read as expressing a precative perfect, with jussive meaning ("may the earth yield") (Dahood 1968:129 :C:). #dispreferred
 + <Context>: As most of the rest of the verbs (including 14 yiqtols) in the Psalm are most likely jussive in meaning, so too should this verb be jussive in meaning. #dispreferred
  + Specifically in parallel to the jussive יְבָרְכֵנוּ following immediately after it (Dahood 1968:129 :C:). #dispreferred
  - <Uniqueness>: The fact that this is the only qatal verb in the Psalm means one can also expect a unique semantic meaning for this verb. Just as this verb's morphology makes it stand out as unique, so too should its semantic import make it stand out as unique.
 - <Verbal Semantics>: Although there is a small amount of evidence suggesting the possibility the precative perfect use of qatal, especially in the Psalms (IBHS §30.5.4c-d :G:) this is a disputed category requiring very strong evidence (GKC §106n :G:).


Argument Mapn0Precative PerfectThe qatal (נָתְנָה) should be read as expressing a precative perfect, with jussive meaning ("may the earth yield") (Dahood 1968:129 🄲). n1Specifically in parallel to the jussive יְבָרְכֵנוּ following immediately after it (Dahood 1968:129 🄲). n2ContextAs most of the rest of the verbs (including 14 yiqtols) in the Psalm are most likely jussive in meaning, so too should this verb be jussive in meaning. n1->n2n2->n0n3UniquenessThe fact that this is the only qatal verb in the Psalm means one can also expect a unique semantic meaning for this verb. Just as this verb's morphology makes it stand out as unique, so too should its semantic import make it stand out as unique.n3->n2n4Verbal SemanticsAlthough there is a small amount of evidence suggesting the possibility the precative perfect use of qatal, especially in the Psalms (IBHS §30.5.4c-d 🄶) this is a disputed category requiring very strong evidence (GKC §106n 🄶). n4->n0


7b יְ֝בָרְכֵ֗נוּ אֱלֹהִ֥ים אֱלֹהֵֽינוּ׃
8 יְבָרְכֵ֥נוּ אֱלֹהִ֑ים

1. Present Perfect > Present
God, our God, has blessed us;
God blesses us...
(Leslie. Cf. RSV) 


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[Present Perfect > Present]: The verbs of v.7b-8a should be read in the present perfect tense celebrating the blessing God has already given and continuously gives. #dispreferred
 + <Harvest-Thanksgiving Context>: Based on the harvest reference in 7a, the whole Psalm (excluding v.4-6) should be read as celebrating God's blessing through the crops that have been harvested. #dispreferred
  + Verse 6 (MT v.7) makes it perfectly clear that the hymn is one of thanksgiving for a bountiful harvest. The choir sings its gratitude for the yield of the earth during the past year (Leslie 1949:112 :C:). #dispreferred
 - <Syntax>: Both of the yiqtol verbs here are clause-initial, likely implying jussive meaning.
  + Although not always clear in poetry, yiqtols in clause-initial positions function as syntactic markers of modality implying jussive meaning (Talstra & Bosma 2001 :A:) 
 - <Parallel with v.2> The verbs here directly parallel the verbs of v.2, which are very clearly jussive (see argument maps above).
 - <Verbal Semantics>: Yiqtol verbs are nearly universally understood as referring to actions not yet finished. Therefore reading it as a present perfect is extremely unlikely (GKC §107 :G:, BHRG §15.2, cf. §19.3 :G:; IBHS §31 :G:)
 - <Ancient Witness>: The LXX, for example, translates both of these verbs as optatives, expressing a prayer. 
  + εὐλογήσαι ἡμᾶς ὁ θεὸς ὁ θεὸς ἡμῶν, εὐλογήσαι ἡμᾶς ὁ θεός,<br>


Argument Mapn0Present Perfect > PresentThe verbs of v.7b-8a should be read in the present perfect tense celebrating the blessing God has already given and continuously gives. n1Verse 6 (MT v.7) makes it perfectly clear that the hymn is one of thanksgiving for a bountiful harvest. The choir sings its gratitude for the yield of the earth during the past year (Leslie 1949:112 🄲). n4Harvest-Thanksgiving ContextBased on the harvest reference in 7a, the whole Psalm (excluding v.4-6) should be read as celebrating God's blessing through the crops that have been harvested. n1->n4n2Although not always clear in poetry, yiqtols in clause-initial positions function as syntactic markers of modality implying jussive meaning (Talstra & Bosma 2001 🄰) n5SyntaxBoth of the yiqtol verbs here are clause-initial, likely implying jussive meaning.n2->n5n3εὐλογήσαι ἡμᾶς ὁ θεὸς ὁ θεὸς ἡμῶν, εὐλογήσαι ἡμᾶς ὁ θεός,n8Ancient WitnessThe LXX, for example, translates both of these verbs as optatives, expressing a prayer. n3->n8n4->n0n5->n0n6Parallel with v.2n6->n0n7Verbal SemanticsYiqtol verbs are nearly universally understood as referring to actions not yet finished. Therefore reading it as a present perfect is extremely unlikely (GKC §107 🄶, BHRG §15.2, cf. §19.3 🄶; IBHS §31 🄶)n7->n0n8->n0


2. Jussive > Jussive (Preferred)
May God, our God, bless us,
May God bless us. (NET. Cf. REB, Dahood) 


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[Jussive > Jussive]: The verbs of v.7b-8a should be read as jussives expressing a prayer.
 + <Verbal Semantics>: Reading these yiqtol/jussive verbs with jussive meaning fits their default semantic range (BHRG §19.3.5. :G:, GKC §34 :G:).
 + <Syntax>: Both of the yiqtol verbs here are clause-initial, likely implying jussive meaning.
   + Although not always clear in poetry, yiqtols in clause-initial positions function as syntactic markers of modality implying jussive meaning (Talstra & Bosma 2001 :A:) 
 + <Parallel with v.2>: The verbs here directly parallel the verbs of v.2, which are very clearly jussive (see argument maps above).
 + <Ancient Witness>: The LXX, for example, translates both of these verbs as optatives, expressing a prayer. 
  + εὐλογήσαι ἡμᾶς ὁ θεὸς ὁ θεὸς ἡμῶν, εὐλογήσαι ἡμᾶς ὁ θεός,<br>


Argument Mapn0Jussive > JussiveThe verbs of v.7b-8a should be read as jussives expressing a prayer.n1Although not always clear in poetry, yiqtols in clause-initial positions function as syntactic markers of modality implying jussive meaning (Talstra & Bosma 2001 🄰) n4SyntaxBoth of the yiqtol verbs here are clause-initial, likely implying jussive meaning.n1->n4n2εὐλογήσαι ἡμᾶς ὁ θεὸς ὁ θεὸς ἡμῶν, εὐλογήσαι ἡμᾶς ὁ θεός,n6Ancient WitnessThe LXX, for example, translates both of these verbs as optatives, expressing a prayer. n2->n6n3Verbal SemanticsReading these yiqtol/jussive verbs with jussive meaning fits their default semantic range (BHRG §19.3.5. 🄶, GKC §34 🄶).n3->n0n4->n0n5Parallel with v.2The verbs here directly parallel the verbs of v.2, which are very clearly jussive (see argument maps above).n5->n0n6->n0


3. Future > Future
God, our God, will bless us
God will bless us... (NIV1984. Cf. NKJV, NLT) 


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[Future > Future]: The verbs of v.7b-8a should be read as futures expressing a declaration of God's future blessing. #dispreferred
 + <Declaration of Confidence>: This final strophe repeats the vocabulary of “bless” from the first strophe. Here, however, the psalmist does not pray for blessing but expresses confidence that blessing is soon to be experienced (Futato 2009:224 :C:) #dispreferred
 <_ <Syntax>: Both of the yiqtol verbs here are clause-initial, likely implying jussive meaning.
  + Although not always clear in poetry, yiqtols in clause-initial positions function as syntactic markers of modality implying jussive meaning (Talstra & Bosma 2001 :A:) 
 <_ <Parallel with v.2>: The verbs here directly parallel the verbs of v.2, which are very clearly jussive (see argument maps above).
 <_ <Ancient Witness>: The LXX, for example, translates both of these verbs as optatives, expressing a prayer. 
  + εὐλογήσαι ἡμᾶς ὁ θεὸς ὁ θεὸς ἡμῶν, εὐλογήσαι ἡμᾶς ὁ θεός,<br>


Argument Mapn0Future > FutureThe verbs of v.7b-8a should be read as futures expressing a declaration of God's future blessing. n1Although not always clear in poetry, yiqtols in clause-initial positions function as syntactic markers of modality implying jussive meaning (Talstra & Bosma 2001 🄰) n4SyntaxBoth of the yiqtol verbs here are clause-initial, likely implying jussive meaning.n1->n4n2εὐλογήσαι ἡμᾶς ὁ θεὸς ὁ θεὸς ἡμῶν, εὐλογήσαι ἡμᾶς ὁ θεός,n6Ancient WitnessThe LXX, for example, translates both of these verbs as optatives, expressing a prayer. n2->n6n3Declaration of ConfidenceThis final strophe repeats the vocabulary of “bless” from the first strophe. Here, however, the psalmist does not pray for blessing but expresses confidence that blessing is soon to be experienced (Futato 2009:224 🄲) n3->n0n4->n0n5Parallel with v.2The verbs here directly parallel the verbs of v.2, which are very clearly jussive (see argument maps above).n5->n0n6->n0


Conclusion

On this page we have evaluated a number of different ways that interpreters read the verbal semantics of Psalm 67, especially the six verbs in v.2, 7, and 8. It was shown that the three verbs in v.2 are best read as jussives, expressing a prayer to God for blessing, echoing the Aaronic blessing of Numbers 6. It was then shown that the qatal verb (נָתְנָה) of v.7a is best read with present perfect meaning, looking back to the harvest that the earth has given. Finally, it was shown that the two verbs of v.7b-8a are also best read as jussives, being clause-initial yiqtols closely paralleling the verbs of v.2. We have therefore translated Psalm 67 as follows:

2 אֱלֹהִ֗ים יְחָנֵּ֥נוּ וִֽיבָרְכֵ֑נוּ | May God be gracious to us and may he bless us.
יָ֤אֵ֥ר פָּנָ֖יו אִתָּ֣נוּ סֶֽלָה׃ | May he shine his face toward us.
3 לָדַ֣עַת בָּאָ֣רֶץ דַּרְכֶּ֑ךָ | to know your way on earth,
בְּכָל־גּ֝וֹיִ֗ם יְשׁוּעָתֶֽךָ׃ | your salvation among all foreigners.

...

7 אֶ֭רֶץ נָתְנָ֣ה יְבוּלָ֑הּ | The earth has given its produce.
יְ֝בָרְכֵ֗נוּ אֱלֹהִ֥ים אֱלֹהֵֽינוּ׃ | May God, our God, bless us.
8 יְבָרְכֵ֥נוּ אֱלֹהִ֑ים | May God bless us
וְיִֽירְא֥וּ אֹ֝ת֗וֹ כָּל־אַפְסֵי־אָֽרֶץ׃ | so that all the ends of the earth will fear him.


Research

Translations

Ancient

Modern

  • Dahood

2 May God have pity on us and bless us;
may he cause his face to shine
7: May the earth yield her produce,
may God, may God, our God, bless us.
8: May God bless us...

  • ESV
  • GNT
  • ISV
  • JPS
  • Leslie

2 God has been gracious to us and blessed us,
and caused His face to shine upon us . . .
7: The earth has yielded its produce:
God, our God, has blessed us;
8: God blesses us...

  • LSV
  • NASB
  • NEB

2 God be gracious to us and bless us
GOd make his face shine upon us. . .
7: The earth has given its increase
and God, our God, will bless us;
8: God grant us his blessing...

  • NET
  • NIV1984
  • NIV2011
  • NJB
  • NKJV
  • NLT
  • NRSV

2

7:

8:

  • REB

2 God be gracious to us and bless us,
God make his face shine upon us...
7: The earth has yielded its harvest.
May God, our God, bless us,
God grant us his blessing...

  • RSV

2 May God be gracious to us
and make his face to shine upon us. . .
7: The earth has yielded its increase;
God, our God, has blessed us;
8: God has blessed us...

Secondary Literature

Articles

Talstra and Bosma 2001
Alviero Niccacci has suggested that one should search for syntactical marker of modality in addition to the morphological ones.43 In our judgment, two of the syntactical markers of a modal yiqtol verb that he proposes apply to the text of Psalm 67-first, when the third-person yiqtol form occupies the initial position in a clause (e.g. יודוך vv. 4 and 6), and second, when the yiqtol is continued by a weyiqtol (as in vv. 2b, 5b and 8b). We are aware that with poetry one has to be careful, since syntax may be overruled by a particular rhetorical design, such as fronting or chiasm. We believe, however, that the syntactical markers Niccacci has identified are valid for the interpretation of Psalm 67.

Commentaries

Dahood 1968
Explaining nātenāh as precative perfect parallel to jussive yebārekēnū, “May (God) bless us.” Cf. the introductory NOTE for the chiasm between nātenāh and precative perfect ʾātānū in vs. 2; Psalms I, pp. 20, 26 f.

Futato 2009
This final strophe repeats the vocabulary of “bless” from the first strophe. Here, however, the psalmist does not pray for blessing but expresses confidence that blessing is soon to be experienced.

Leslie 1949
Verse 6 makes it perfectly clear that the hymn is one of thanksgiving for a bountiful harvest. The choir sings its gratitude for the yield of the earth during the past year.

Grammars

BHRG §15.2
Yiqtōl/imperfect forms refer, broadly speaking, to incomplete events that often could be translated with the present or future tense (§19.3).

BHRG §19.2.1.2
The qātal/perfect often refers to events that happened prior to a point y, and the effects of what happened are still relevant at point y.

BHRG §19.3.5
Biblical Hebrew does not have modal auxiliary verbs such as can/could, shall, would, will, may, etc. The root of the concept “modality” lies in the distinction made between the form of the indicative, subjunctive and optative “moods” of Greek and Latin verbs. Each one of these modalities refers to a certain subjective judgment regarding the actuality of an event. The indicative refers to a certain reality (factual event) and is regarded as the unmarked form, for example, “Peter sings well.” The subjunctive and optative, by contrast, refer to non-real events. An event is non-real if a speaker is not certain about the actuality of the events referred to, for example, “Peter should (be able to) sing well.” A speaker is sometimes uncertain about the relationship between a subject and its predicate, for example, the sentence “Peter may sing now” indicates that the speaker does not know whether Peter is actually going to sing. For this reason all directive actions, i.e. commands, instructions, orders, etc., are also classified as expressions of modality (§11.1.3). The yiqtōl/imperfect can be used to indicate one of the modalities listed

GKC §106g
2. To represent actions, events, or states, which, although completed in the past, nevertheless extend their influence into the present (in English generally rendered by the present):

GKC §106n
(b) To express facts which are undoubtedly imminent, and, therefore, in the imagination of the speaker, already accomplished (perfectum confidentiae), e.g. Nu 17:27 הֵן גָּוַ֫עְנוּ אָבַ֫דְנוּ כֻּלָּ֫נוּ אָבָֽ֫דְנוּ behold, we perish, we are undone, we are all undone. Gn 30:13, 1 S 6:5 (נִדְמֵ֫יתִי I am undone7), Pr 4:2. Even in interrogative sentences, Gn 18:12, Nu 17:28, 23:10, Ju 9:9, 11, Zc 4:10 (?), Pr 22:20.8 This use of the perfect occurs most frequently in prophetic language (perfectum propheticum). The prophet so transports [p. 313] himself in imagination into the future that he describes the future event as if it had been already seen or heard by him, e.g. Is 5:13 therefore my people are gone into captivity (גָּלָה); 9:1 ff., 10:28, 11:9 (after כִּי, as frequently elsewhere); 19:7, Jb 5:20, 2 Ch 20:37. Not infrequently the imperfect interchanges with such perfects either in the parallel member or further on in the narrative.

GKC §107
The imperfect, as opposed to the perfect, represents actions, events, or states which are regarded by the speaker at any moment as still continuing, or in process of accomplishment, or even as just taking place. In the last case, its occurrence may be represented as certainly imminent, or merely as conceived in the mind of the speaker, or simply as desired, and therefore only contingent (the modal use of the imperfect).

IBHS §30.5.4c-d
c A distinctive use of the irreal perfective is the precative perfective or perfective of prayer. In contrast to the use of the perfective form for situations which the speaker expresses as a wish without expectation of fulfillment, the perfective can be used with reference to situations the speaker prays for and expects to be realized. This use of the perfective form can be recognized by the presence of other unambiguous forms in the context signifying a volitional mood.21 As Moses Buttenwieser has noted, this use of the perfective was recognized over a century ago by Heinrich Ewald and F. Böttcher. Such a use is known in several of the cognate Semitic languages: in Aramaic, Arabic, and Ugaritic.22 According to H. L. Ginsberg, “one of the original functions of the perfect was that of an optative and precative.”23 S. R. Driver cautioned against basing the case for this Hebrew use on the Arabic evidence because in Arabic the form in question all but universally stands first in the sentence; for this reason he ruled out the possibility that the suffix conjugation could be used in Hebrew as a precative.24 But far more significant than the Arabic word order is the fact that Arabic uses the form in connection with the volitional mood.

d The precative perfective can be recognized contextually; Buttenwieser set forth the conditions: “The precative perfect proper . . . is invariably found alternating with the imperfect or the imperative; it is by this outward sign that the precative perfect may unfailingly be identified.”25 Unfortunately several modern translations and editions of the Bible ignore this point or waffle on it.26 Once this use is admitted, it would be far  [p. 495]  better to follow Buttenwieser’s observations. Some exegetes, too, force some other uses of the perfective form on the text. No reason exists to deny this use of the suffix conjugation when all recognize that it is used in connection with hypothetical conditions. Why should it be strange that the perfective is used in prayers? This use occurs about twenty times, in the Psalms.

JM §112
112k In poetry (Psalms, Job) and in elevated prose qatal sometimes seems to have an optative nuance30: 1Sm 24.15 “May the Lord be judge (‏וְהָיָָה ..‎) and judge (‏וְשָׁפַט‎) between me and thee, and let him see (‏וְיֵ֫רֶא‎), and plead (‏וְיָרֵב‎) my case ..”; 1Ch 17.27 ‏הוֹאַ֫לְתָּ “therefore may it please you to bless” [p. 337] (end of David’s speech; in the parallel 2Sm 7.29 imperative הוֹאֵל)31; Ps 57.7 ‏נָֽפְלוּ may they fall into it; Jb 22.18 רָֽחֲקָה procul sit a me (Vulg.) “I wish it were far from me”32.

67:2
67:7
67:8

References

  1. ↑ For an extensive list see Eep Talstra and Carl J. Bosma, "Psalm 67: Blessing, Harvest and History - A Proposal for Exegetical Methodology" in Calvin Theological Journal 36 (2001):294-299.
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