Psalms:
Bk 1: 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41
Bk 2: 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72
Bk 3: 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89
Bk 4: 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106
Bk 5: 107 108 109 110 111 112 113 114 115 116 117 118 119a 119b 120 121 122 123 124 125 126 127 128 129 130 131 132
133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150
Additional Psalms: 151 152 153 154 155 156 157 158 159 160 Samuel Chronicles
Essays: Intro - Music - Form & Language
No title of any sort on this occasion, not even a dedication. I wonder if there was one, once, and it was either lost or removed.
KJ (King James translation): In thee, O LORD, do I put my trust: let me never be put to confusion.
BN: In you, YHVH, have I taken refuge; let me never be ashamed.
The KJ translation is very ironic in the light of the previous Psalm - which would of course have been entirely unnecessary had the trust described here been backed by the substantial evidence of history.
YHVH: The first occasion in this Part 2 where the principal deity is YHVH, not Elohim.
71:2 BE TSIDKAT'CHA TATSIYLENI U TEPHALTENI HATEH ELAI AZNECHA VE HOSHIY'ENI
KJ: Deliver me in thy righteousness, and cause me to escape: incline thine ear unto me, and save me.
KJ: Be thou my strong habitation, whereunto I may continually resort: thou hast given commandment to save me; for thou art my rock and my fortress.
BN: Be to me a sheltering rock, to which I may continually resort, which you have appointed to save me; {N} for you are my rock and my fortress.
METSUDATI: The impact of history on history, and the impact of history on literature: 2 variants on the same theme, which is the recognition that, with every new piece of knowledge that we acquire, it is necessary to go back over the previous, and reconsider it in the new light. Sometimes that light is simply ironic, as here. Herod's hilltop fortress beside the Dead Sea is known in English as Masada, and it was there that the final resistance to the Romans was brought to its end, on April 15th 73 CE, and Jewish hegemony in Yisra-El with it. Masada is written in Yehudit/Ivrit as Matsada - מצדה.
Choral Ode theory regards Psalm 71:1-3 as a repetition of Psalm 31:2-4
71:4 ELOHAI PALTENI MI YAD RASHA MI KAPH ME'AVEL VE CHOMETS
KJ: Deliver me, O my God, out of the hand of the wicked, out of the hand of the unrighteous and cruel man.
BN: Rescue me, you gods, from the hand of the wicked, from the grasp of the unrighteous and the ruthless.
ELOHAI: Not YHVH, despite the opening verse. Is this yet another occasion where the Redactor has added a YHVH phrase? Usually at the end, but this time at the start? No, because YHVH will reappear in the very next verse.
CHOMETS: But surely CHOMETS is unleavened bread - though we recently encountered it (69:22) as vinegar.
71:5 KI ATAH TIKVATI ADONAI YHVH MIVTACHI MI NE'URAI
KJ: For thou art my hope, O Lord GOD: thou art my trust from my youth.
BN: For you are my hope, my Lord YHVH; you have been my trust since my youth.
ADONAI YHVH: English translations cannot convey what is in the Yehudit, but we can at least note it. For many centuries (no one knows exactly when it began) many Jews have been reluctant, or even refused, to pronounce the so-called "Tetragrammaton", the four-letter name for the deity which is rendered as Yud-Hey-Vav-Hey or YHVH; instead they simply address the deity as one would a king, saying "Sire" or "Your Majesty" - which in Yehudit is Adonai. So, while I read this as Adonai Yahweh, Jews of that opinion would say Adonai Adonai.
71:6 ALEYCHA NISMACHTI MI BETEN MI ME'EY IMI ATAH GOZI BECHA TEHILATI TAMID
KJ: By thee have I been holden up from the womb: thou art he that took me out of my mother's bowels: my praise shall be continually of thee.
71:7 KE MOPHET HAYIYTI LE RABIM VE ATAH MACHASI OZ
KJ: I am as a wonder unto many; but thou art my strong refuge.
KJ: Let my mouth be filled with thy praise and with thy honour all the day.
The syntax and grammar of this verse is rather odd; TIPH'ARTECHA belongs with TEHILATECHA, and requires a conjunction. But this happens with poetry, and especially with poetry that is libretto, written to accompany already scored music.
71:9 AL TASHLIYCHENI LE ET ZIKNAH KICHLOT KOCHI AL TA'AZVENI
KJ: Cast me not off in the time of old age; forsake me not when my strength faileth.
KJ: For mine enemies speak against me; and they that lay wait for my soul take counsel together,
71:11 LEMOR ELOHIM AZAVO RIDPHU VE TIPHSUHU KI EYN MATSIL
KJ: O God, be not far from me: O my God, make haste for my help.
71:13 YEVOSHU YICHLU SOTNEY NAPHSHI YA'ATU CHERPAH U CHELIMAH MEVAKSHEY RA'ATI
KJ: But I will hope continually, and will yet praise thee more and more.
KJ: Now also when I am old and grayheaded, O God, forsake me not; until I have shewed thy strength unto this generation, and thy power to every one that is to come.
Repeating the petition in verse 9, but this time with an added qualifier; had that qualifier been present in verse 9, my bewilderment, and my note explaining it, would have been unnecessary!
71:19 VE TSIDKAT'CHA ELOHIM AD MAROM ASHER ASIYTA GEDOLOT ELOHIM MI CHAMOCHA
KJ: Thou, which hast shewed me great and sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the earth.
Mechon-Mamre (here for the full text) does it like this:
which offers the two options separately, but still cannot determine which it is. In truth, from a liturgical point of view, it really doesn't matter, "I" or "we", but the Psalm until this point has been entirely "I".
71:21 TEREV GEDULATI VE TISOV TENACHMENI
KJ: Thou shalt increase my greatness, and comfort me on every side.
71:22 GAM ANI ODECHA VI CHLI NEVEL AMIT'CHA ELOHAI AZAMRAH LECHA VE CHINOR KEDOSH YISRA-EL
71:23 TERANENAH SEPHATAI KI AZAMRAH LACH VE NAPHSHI ASHER PADIYTA
KJ: My lips shall greatly rejoice when I sing unto thee; and my soul, which thou hast redeemed.
71:24 GAM LESHONI KOL HA YOM TEH'GEH TSIDKATECHA KI VOSHU CHI CHAPHRU MEVAKSHEY RA'ATI
KJ: My tongue also shall talk of thy righteousness all the day long: for they are confounded, for they are brought unto shame, that seek my hurt.
71:1 BECHA YHVH CHASIYTI AL EVOSHAH LE OLAM
בְּךָ יְהוָה חָסִיתִי אַל אֵבוֹשָׁה לְעוֹלָם
KJ (King James translation): In thee, O LORD, do I put my trust: let me never be put to confusion.
BN: In you, YHVH, have I taken refuge; let me never be ashamed.
The KJ translation is very ironic in the light of the previous Psalm - which would of course have been entirely unnecessary had the trust described here been backed by the substantial evidence of history.
YHVH: The first occasion in this Part 2 where the principal deity is YHVH, not Elohim.
71:2 BE TSIDKAT'CHA TATSIYLENI U TEPHALTENI HATEH ELAI AZNECHA VE HOSHIY'ENI
בְּצִדְקָתְךָ תַּצִּילֵנִי וּתְפַלְּטֵנִי הַטֵּה אֵלַי אָזְנְךָ וְהוֹשִׁיעֵנִי
KJ: Deliver me in thy righteousness, and cause me to escape: incline thine ear unto me, and save me.
BN: Deliver me in your righteousness, and rescue me; incline your ear towards me, and save me.
TEPHALTENI: From what? There has to have been a context, and this is why I have wondered if there was once a title.
71:3 HEYEH LI LE TSUR MA'ON LAVO TAMID TSIVIYTA LEHOSHIY'ENI KI SAL'I U METSUDATI ATAH
TEPHALTENI: From what? There has to have been a context, and this is why I have wondered if there was once a title.
71:3 HEYEH LI LE TSUR MA'ON LAVO TAMID TSIVIYTA LEHOSHIY'ENI KI SAL'I U METSUDATI ATAH
הֱיֵה לִי לְצוּר מָעוֹן לָבוֹא תָּמִיד צִוִּיתָ לְהוֹשִׁיעֵנִי כִּי סַלְעִי וּמְצוּדָתִי אָתָּה
KJ: Be thou my strong habitation, whereunto I may continually resort: thou hast given commandment to save me; for thou art my rock and my fortress.
BN: Be to me a sheltering rock, to which I may continually resort, which you have appointed to save me; {N} for you are my rock and my fortress.
METSUDATI: The impact of history on history, and the impact of history on literature: 2 variants on the same theme, which is the recognition that, with every new piece of knowledge that we acquire, it is necessary to go back over the previous, and reconsider it in the new light. Sometimes that light is simply ironic, as here. Herod's hilltop fortress beside the Dead Sea is known in English as Masada, and it was there that the final resistance to the Romans was brought to its end, on April 15th 73 CE, and Jewish hegemony in Yisra-El with it. Masada is written in Yehudit/Ivrit as Matsada - מצדה.
Choral Ode theory regards Psalm 71:1-3 as a repetition of Psalm 31:2-4
71:4 ELOHAI PALTENI MI YAD RASHA MI KAPH ME'AVEL VE CHOMETS
אֱלֹהַי פַּלְּטֵנִי מִיַּד רָשָׁע מִכַּף מְעַוֵּל וְחוֹמֵץ
KJ: Deliver me, O my God, out of the hand of the wicked, out of the hand of the unrighteous and cruel man.
BN: Rescue me, you gods, from the hand of the wicked, from the grasp of the unrighteous and the ruthless.
ELOHAI: Not YHVH, despite the opening verse. Is this yet another occasion where the Redactor has added a YHVH phrase? Usually at the end, but this time at the start? No, because YHVH will reappear in the very next verse.
CHOMETS: But surely CHOMETS is unleavened bread - though we recently encountered it (69:22) as vinegar.
71:5 KI ATAH TIKVATI ADONAI YHVH MIVTACHI MI NE'URAI
כִּי אַתָּה תִקְוָתִי אֲדֹנָי יְהוִה מִבְטַחִי מִנְּעוּרָי
KJ: For thou art my hope, O Lord GOD: thou art my trust from my youth.
BN: For you are my hope, my Lord YHVH; you have been my trust since my youth.
ADONAI YHVH: English translations cannot convey what is in the Yehudit, but we can at least note it. For many centuries (no one knows exactly when it began) many Jews have been reluctant, or even refused, to pronounce the so-called "Tetragrammaton", the four-letter name for the deity which is rendered as Yud-Hey-Vav-Hey or YHVH; instead they simply address the deity as one would a king, saying "Sire" or "Your Majesty" - which in Yehudit is Adonai. So, while I read this as Adonai Yahweh, Jews of that opinion would say Adonai Adonai.
71:6 ALEYCHA NISMACHTI MI BETEN MI ME'EY IMI ATAH GOZI BECHA TEHILATI TAMID
עָלֶיךָ נִסְמַכְתִּי מִבֶּטֶן מִמְּעֵי אִמִּי אַתָּה גוֹזִי בְּךָ תְהִלָּתִי תָמִיד
KJ: By thee have I been holden up from the womb: thou art he that took me out of my mother's bowels: my praise shall be continually of thee.
BN: Since birth indeed I have placed my trust in you; you are he who took me out of my mother's womb; my praise for you is for all time.
Because this anthology was assembled in an epoch of patriarchal monotheism, its texts obviously mirror that ideology. However, we understand that many (probably most) of the texts were not especially written at the time, but were rewritings of already existing texts, and "rewriting" infers the adaptation of those texts to meet the contemporary beliefs. Why am I saying this now? Because the deity that we would usually associate with the safe emergence of a baby from the womb, in a polytheistic world, in a cult whose fundamentals were about fertility, should be female.
Because this anthology was assembled in an epoch of patriarchal monotheism, its texts obviously mirror that ideology. However, we understand that many (probably most) of the texts were not especially written at the time, but were rewritings of already existing texts, and "rewriting" infers the adaptation of those texts to meet the contemporary beliefs. Why am I saying this now? Because the deity that we would usually associate with the safe emergence of a baby from the womb, in a polytheistic world, in a cult whose fundamentals were about fertility, should be female.
71:7 KE MOPHET HAYIYTI LE RABIM VE ATAH MACHASI OZ
כְּמוֹפֵת הָיִיתִי לְרַבִּים וְאַתָּה מַחֲסִי עֹז
KJ: I am as a wonder unto many; but thou art my strong refuge.
BN: I am something of a wonder to many people; but you are my strong refuge.
MOPHET: In what sense? This is not Ilu'i, nor Ga'on. Is it simply miraculous to people that anyone would have that level of faith and trust? The evidence of history, as already stated, really does not support the position.
71:8 YIMAL'E PHI TEHILATECHA KOL HA YOM TIPH'ARTECHA
MOPHET: In what sense? This is not Ilu'i, nor Ga'on. Is it simply miraculous to people that anyone would have that level of faith and trust? The evidence of history, as already stated, really does not support the position.
71:8 YIMAL'E PHI TEHILATECHA KOL HA YOM TIPH'ARTECHA
יִמָּלֵא פִי תְּהִלָּתֶךָ כָּל הַיּוֹם תִּפְאַרְתֶּךָ
KJ: Let my mouth be filled with thy praise and with thy honour all the day.
BN: Fill my mouth with praise for you and your glory all day long.
There is of course a limit to the number of things that one can say to a deity: petitions, expressions of gratitude, acknowledgements of error, praise: and so we find phrases constantly repeated, Psalm after Psalm, or anagrams of phrases at least. This one in particular has occurred more than once - and is repeated daily in another anagram to this day, in the prefatory line before the Amidah.
There is of course a limit to the number of things that one can say to a deity: petitions, expressions of gratitude, acknowledgements of error, praise: and so we find phrases constantly repeated, Psalm after Psalm, or anagrams of phrases at least. This one in particular has occurred more than once - and is repeated daily in another anagram to this day, in the prefatory line before the Amidah.
The syntax and grammar of this verse is rather odd; TIPH'ARTECHA belongs with TEHILATECHA, and requires a conjunction. But this happens with poetry, and especially with poetry that is libretto, written to accompany already scored music.
71:9 AL TASHLIYCHENI LE ET ZIKNAH KICHLOT KOCHI AL TA'AZVENI
אַל תַּשְׁלִיכֵנִי לְעֵת זִקְנָה כִּכְלוֹת כֹּחִי אַל תַּעַזְבֵנִי
KJ: Cast me not off in the time of old age; forsake me not when my strength faileth.
BN: Do not cast me aside when I reach old age; when my strength fails, do not forsake me.
AL TASHLIYCHENI: This too we have encountered before, and will again - on Rosh ha Shanah especially, when we take our sins in the symbolic form of crumbs, and perform Tashlich at the nearest source of naturally flowing water. Though what exactly it means on this occasion is slightly bewildering. If the deity is "Life", the beating pulse that sustains all creation, then surely no one can expect such a deity to do anything but "cast you off" when old age comes around, and then "forsake you" altogether when your strength fails. That process is known as "dying", and it is an inexorable aspect of that same "Life".
71:10 KI AMRU OYEVAI LI VE SHOMREY NAPHSHI NO'ATSU YACHDAV
AL TASHLIYCHENI: This too we have encountered before, and will again - on Rosh ha Shanah especially, when we take our sins in the symbolic form of crumbs, and perform Tashlich at the nearest source of naturally flowing water. Though what exactly it means on this occasion is slightly bewildering. If the deity is "Life", the beating pulse that sustains all creation, then surely no one can expect such a deity to do anything but "cast you off" when old age comes around, and then "forsake you" altogether when your strength fails. That process is known as "dying", and it is an inexorable aspect of that same "Life".
71:10 KI AMRU OYEVAI LI VE SHOMREY NAPHSHI NO'ATSU YACHDAV
כִּי אָמְרוּ אוֹיְבַי לִי וְשֹׁמְרֵי נַפְשִׁי נוֹעֲצוּ יַחְדָּו
KJ: For mine enemies speak against me; and they that lay wait for my soul take counsel together,
BN: For my enemies chatter about me, and those who have appointed themselves as the guardians of my soul take counsel together...
Maybe he's just praying that his kids won't dump him in some expensive private care home where they treat you dreadfully bcause they don't care about you, but only about the money they're getting for you!
Maybe he's just praying that his kids won't dump him in some expensive private care home where they treat you dreadfully bcause they don't care about you, but only about the money they're getting for you!
71:11 LEMOR ELOHIM AZAVO RIDPHU VE TIPHSUHU KI EYN MATSIL
לֵאמֹר אֱלֹהִים עֲזָבוֹ רִדְפוּ וְתִפְשׂוּהוּ כִּי אֵין מַצִּיל
KJ: Saying, God hath forsaken him: persecute and take him; for there is none to deliver him.
BN: ... saying: "Elohim has abandoned him. Pursue and take him, for there is none to protect him."
Or the other way around: he wants the care home, and he thinks the kids are simply going to abandon him to his own devices, leaving him to die.
Or the other way around: he wants the care home, and he thinks the kids are simply going to abandon him to his own devices, leaving him to die.
71:12 ELOHIM AL TIRCHAK MIMENI ELOHAI LE EZRATI CHIYSHAH
אֱלֹהִים אַל תִּרְחַק מִמֶּנִּי אֱלֹהַי לְעֶזְרָתִי חִישָׁה
KJ: O God, be not far from me: O my God, make haste for my help.
KJ: Elohim, do not distance yourself from me; O my gods, hurry up and help me.
The same demand that was the central theme of the previous Psalm.
The same demand that was the central theme of the previous Psalm.
71:13 YEVOSHU YICHLU SOTNEY NAPHSHI YA'ATU CHERPAH U CHELIMAH MEVAKSHEY RA'ATI
יֵבֹשׁוּ יִכְלוּ שֹׂטְנֵי נַפְשִׁי יַעֲטוּ חֶרְפָּה וּכְלִמָּה מְבַקְשֵׁי רָעָתִי
KJ: Let them be confounded and consumed that are adversaries to my soul; let them be covered with reproach and dishonour that seek my hurt.
BN: Let those who are adversaries to my soul be ashamed and consumed; let those who seek my hurt be covered with reproach and confusion.
SOTNEY: Once again that double use of the dot on the Seen (שֹׂ) - see Psalm 69:5 - the first Horam showing that this is a Seen and not a Seen, the second a full Horam, giving the pronunciation. This is the same root that gives ha-Satan.
71:14 VA ANI TAMID AYACHEL VE HOSAPHTI AL KOL TEHILATECHA
SOTNEY: Once again that double use of the dot on the Seen (שֹׂ) - see Psalm 69:5 - the first Horam showing that this is a Seen and not a Seen, the second a full Horam, giving the pronunciation. This is the same root that gives ha-Satan.
71:14 VA ANI TAMID AYACHEL VE HOSAPHTI AL KOL TEHILATECHA
וַאֲנִי תָּמִיד אֲיַחֵל וְהוֹסַפְתִּי עַל כָּל תְּהִלָּתֶךָ
KJ: But I will hope continually, and will yet praise thee more and more.
BN: But as for me, I will go on hoping for ever, and will praise you more, and then still more.
71:15 PI YESAPER TSIDKATECHA KOL HA YOM TESHU'ATECHA KI LO YADA'TI SEPHOROT
71:15 PI YESAPER TSIDKATECHA KOL HA YOM TESHU'ATECHA KI LO YADA'TI SEPHOROT
פִּי יְסַפֵּר צִדְקָתֶךָ כָּל הַיּוֹם תְּשׁוּעָתֶךָ כִּי לֹא יָדַעְתִּי סְפֹרוֹת
KJ: My mouth shall shew forth thy righteousness and thy salvation all the day; for I know not the numbers thereof.
BN: My mouth shall tell of your righteousness, and of your salvation, all day long - I don't even know how many times.
71:16 AV'O BIGVUROT ADONAI YHVH AZKIYR TSIDKAT'CHA LEVADECHA
71:16 AV'O BIGVUROT ADONAI YHVH AZKIYR TSIDKAT'CHA LEVADECHA
אָבוֹא בִּגְבֻרוֹת אֲדֹנָי יְהוִה אַזְכִּיר צִדְקָתְךָ לְבַדֶּךָ
KJ: I will go in the strength of the Lord GOD: I will make mention of thy righteousness, even of thine only.
BN: I will come with your mighty acts, my Lord YHVH; I will make mention of your righteousness, exclusively yours.
AV'O: To where will he come? The public square, to share his tales with passers-by? To the shrine, to bring the TAMID offering alluded to in the previous verse?
AV'O: To where will he come? The public square, to share his tales with passers-by? To the shrine, to bring the TAMID offering alluded to in the previous verse?
GEVUROT: An interesting coincidence, perhaps not more than that, but the Queen Mother in Davidic times was known as the GEVIRAH (cf Jeremiah 13:18)
ADONAI YHVH: See my note to verse 5.
71:17 ELOHIM LIMADETANI MI NE'URAI VE AD HENAH AGID NIPHLE'OTEYCHA
ADONAI YHVH: See my note to verse 5.
71:17 ELOHIM LIMADETANI MI NE'URAI VE AD HENAH AGID NIPHLE'OTEYCHA
אֱלֹהִים לִמַּדְתַּנִי מִנְּעוּרָי וְעַד הֵנָּה אַגִּיד נִפְלְאוֹתֶיךָ
KJ: O God, thou hast taught me from my youth: and hitherto have I declared thy wondrous works.
BN: Elohim, you taught me from my youth; and to this day I have gone on declaring your wondrous works.
71:18 VE GAM AD ZIKNAH VE SEYVAH ELOHIM AL TA'AZVENI AD AGID ZERO'ACHA LE DOR LE CHOL YAV'O GEVURATECHA
71:18 VE GAM AD ZIKNAH VE SEYVAH ELOHIM AL TA'AZVENI AD AGID ZERO'ACHA LE DOR LE CHOL YAV'O GEVURATECHA
וְגַם עַד זִקְנָה וְשֵׂיבָה אֱלֹהִים אַל תַּעַזְבֵנִי עַד אַגִּיד זְרוֹעֲךָ לְדוֹר לְכָל יָבוֹא גְּבוּרָתֶךָ
KJ: Now also when I am old and grayheaded, O God, forsake me not; until I have shewed thy strength unto this generation, and thy power to every one that is to come.
BN: And even though I have now become old and white-haired, Elohim, do not abandon me ; {N} until I have declared your strength to the next generation, your might to every one that is to come.
Repeating the petition in verse 9, but this time with an added qualifier; had that qualifier been present in verse 9, my bewilderment, and my note explaining it, would have been unnecessary!
71:19 VE TSIDKAT'CHA ELOHIM AD MAROM ASHER ASIYTA GEDOLOT ELOHIM MI CHAMOCHA
וְצִדְקָתְךָ אֱלֹהִים עַד מָרוֹם אֲשֶׁר עָשִׂיתָ גְדֹלוֹת אֱלֹהִים מִי כָמוֹךָ
KJ: Thy righteousness also, O God, is very high, who hast done great things: O God, who is like unto thee!
BN: Your righteousness too, Elohim, which reaches to the high heavens; {N} you who have done great things, Elohim, who is like you?
71:20 ASHER HIR'IYTANI(U) TSAROT RABOT VE RA'OT TASHUV TECHAYEYNI(U) U MIT'HOMOT HA ARETS TASHUV TA'ALENI
71:20 ASHER HIR'IYTANI(U) TSAROT RABOT VE RA'OT TASHUV TECHAYEYNI(U) U MIT'HOMOT HA ARETS TASHUV TA'ALENI
אֲשֶׁר הִרְאִיתַנִוּ צָרוֹת רַבּוֹת וְרָעוֹת תָּשׁוּב תְּחַיֵּינִו וּמִתְּהֹמוֹת הָאָרֶץ תָּשׁוּב תַּעֲלֵנִי
KJ: Thou, which hast shewed me great and sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the earth.
BN: You, who have made me see many and such sore troubles, {N} will quicken me again, and bring me up again from the depths of the Earth.
HIR'IYTANI(U)... TECHAYEYNI(U): I have used parentheses for the endings of both of these; the Yehudit text in blue is from Sar Shalom, and cannot be correct, because there is no Yehudit grammar that could make it so: you cannot have both a 1st person singular and 1st person plural ending on the same word. What most other versions do (Sefaria for example, here) is, as I have done, to use brackets of some sort to indicate that there is a universally agreed question about the scribal accuracy of the original of this.
HIR'IYTANI(U)... TECHAYEYNI(U): I have used parentheses for the endings of both of these; the Yehudit text in blue is from Sar Shalom, and cannot be correct, because there is no Yehudit grammar that could make it so: you cannot have both a 1st person singular and 1st person plural ending on the same word. What most other versions do (Sefaria for example, here) is, as I have done, to use brackets of some sort to indicate that there is a universally agreed question about the scribal accuracy of the original of this.
Mechon-Mamre (here for the full text) does it like this:
אֲשֶׁר הראיתנו (הִרְאִיתַנִי), צָרוֹת רַבּוֹת - וְרָעוֹת
תָּשׁוּב תחינו (תְּחַיֵּנִי); וּמִתְּהֹמוֹת הָאָרֶץ, תָּשׁוּב תַּעֲלֵנִי
71:21 TEREV GEDULATI VE TISOV TENACHMENI
תֶּרֶב גְּדֻלָּתִי וְתִסֹּב תְּנַחֲמֵנִי
KJ: Thou shalt increase my greatness, and comfort me on every side.
BN: You will help me recover my vigour, and turn and comfort me.
The point of "quicken me again" in verse 20. The language on both occasions insinuates sexual capacity, but he probably just means his aching back, his cataracts, and the four-times nightly loo-visits stemming from an inflamed prostate.
The point of "quicken me again" in verse 20. The language on both occasions insinuates sexual capacity, but he probably just means his aching back, his cataracts, and the four-times nightly loo-visits stemming from an inflamed prostate.
71:22 GAM ANI ODECHA VI CHLI NEVEL AMIT'CHA ELOHAI AZAMRAH LECHA VE CHINOR KEDOSH YISRA-EL
גַּם אֲנִי אוֹדְךָ בִכְלִי נֶבֶל אֲמִתְּךָ אֱלֹהָי אֲזַמְּרָה לְךָ בְכִנּוֹר קְדוֹשׁ יִשְׂרָאֵל
KJ: I will also praise thee with the psaltery, even thy truth, O my God: unto thee will I sing with the harp, O thou Holy One of Israel.
BN: I also will give thanks to you with the psaltery, even to your truth, O my gods; {N} I will sing praises to you with the harp, you Holy One of Yisra-El.
NEVEL...CHINOR: See the essay on Musical Instruments.
NEVEL...CHINOR: See the essay on Musical Instruments.
71:23 TERANENAH SEPHATAI KI AZAMRAH LACH VE NAPHSHI ASHER PADIYTA
תְּרַנֵּנָּה שְׂפָתַי כִּי אֲזַמְּרָה לָּךְ וְנַפְשִׁי אֲשֶׁר פָּדִיתָ
KJ: My lips shall greatly rejoice when I sing unto thee; and my soul, which thou hast redeemed.
BN: My lips shall greatly rejoice when I sing praises to you; and my soul, which you have redeemed.
I spoke of "anagrams" in my notes to verse 8, and here is yet another - indeed, an anagram of verse 8.
PADIYTA: Does this infer that his petition has been answered, or should we translate it as "which you will have redeemed" - that latter would endorse his eternal and unequivocal trust and faith.
I spoke of "anagrams" in my notes to verse 8, and here is yet another - indeed, an anagram of verse 8.
PADIYTA: Does this infer that his petition has been answered, or should we translate it as "which you will have redeemed" - that latter would endorse his eternal and unequivocal trust and faith.
71:24 GAM LESHONI KOL HA YOM TEH'GEH TSIDKATECHA KI VOSHU CHI CHAPHRU MEVAKSHEY RA'ATI
גַּם לְשׁוֹנִי כָּל הַיּוֹם תֶּהְגֶּה צִדְקָתֶךָ כִּי בֹשׁוּ כִי חָפְרוּ מְבַקְשֵׁי רָעָתִי
KJ: My tongue also shall talk of thy righteousness all the day long: for they are confounded, for they are brought unto shame, that seek my hurt.
BN: My tongue too shall tell of your righteousness all day long; {N} for they are ashamed, for they are abashed, those who seek my hurt. {P}
VOSHU: Picking up the word used for self-description at verse 1, but turning it back against those who caused it. But, again, I think we need to translate this in that strange tense known to religious people as "the future potential": "for they will be abashed..."
24 verses and a title may be entirely random, or it may be two blocks of twelve with a title, (plus echoes and parallels), though the repeated verses suggest that it is actually 9, then 9, then 6.
VOSHU: Picking up the word used for self-description at verse 1, but turning it back against those who caused it. But, again, I think we need to translate this in that strange tense known to religious people as "the future potential": "for they will be abashed..."
24 verses and a title may be entirely random, or it may be two blocks of twelve with a title, (plus echoes and parallels), though the repeated verses suggest that it is actually 9, then 9, then 6.
Psalms:
Bk 1: 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41
Bk 2: 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72
Bk 3: 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89
Bk 4: 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106
Bk 5: 107 108 109 110 111 112 113 114 115 116 117 118 119a 119b 120 121 122 123 124 125 126 127 128 129 130 131 132
133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150
Additional Psalms: 151 152 153 154 155 156 157 158 159 160 Samuel Chronicles
Essays: Intro - Music - Form & Language
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