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Psalm 15 – Rough Translation

Thursday, September 30th, 2010

Here I provide a very rough translation of Psalm 15. I haven’t done any of the work on the passage yet, so this translation will likely change markedly by the time I’m done with the passage. Nevertheless, this should ensure that everyone is on the same page.

First the Hebrew, I’ve used the MT with no emendations. Not because I don’t think there are any that belong, but because I don’t have anything other the Rhalfs and the Targums available to me at present. I will likely make some text critical comments at some point, but because I don’t have the requisite materials I won’t be fully checking the text against the versions.

מזמור לדוד יהוה מי־יגור באהלך מי־ישכן בהר קדשך׃
הולך תמים ופעל צדק ודבר אמת בלבבו׃
לא־רגל על־לשנו לא־עשה לרעהו רעה וחרפה לא־נשא על־קרבו׃
נבזה בעיניו נמאס ואת־יראי יהוה יכבד נשבע להרע ולא ימר׃
כספו לא־נתן בנשך ושחד על־נקי לא לקח עשה־אלה לא ימוט לעולם׃

And now the English,

1. A David Psalm. O YHWH, who may sojourn in your tent? Who may dwell in your holy hill?
2. The one who walk blamelessly and who does righteousness and who speaks truth in his heart
3. He does not slander with his tongue, he does not do to his friend evil, and a reproach he does not life up against his companion
4. In his eyes the vile person is despised and the reverancers of YHWH he honors, he swears to harm and does not change
5. His money he does not give with interest and a bribe against the innocent he does not take. The one who does these things will never fail

More on Psalm 98

Wednesday, September 22nd, 2010

My earlier post on Psalm 98 brought up some additional questions, and so I thought I would give a slightly more in depth review of what I think is going on in the Psalm. Please note that this is still a quick review of this section of the psalm.

Psalm 98.4-6, Hebrew Text:
הריעו ליהוה כל־הארץ פצחו ורננו וזמרו׃
זמרו ליהוה בכנור בכנֹור וקול זמרה׃
בחצצרות וקול שופר הריעו לפני המלך יהוה׃

Translation:
Shout to YHWH, all the Earth! Be joyful and cry out and make music!
Make music with the lyre! With the lyre and the sound of melody!
With trumpets and the sound of the horn give a blast before the king, YHWH!

This translation is my own, and different from any English Bible translations I’ve seen. It is not dissimilar to John Goldingay’s translation in his Psalms commentary, however. He prefers “resound” for the verb רנן whereas I prefer “cry out.” Otherwise our translations are quite similar, though I arrived at mine independently. One thing that this translation illustrates is the lack of specific musical terms in verse four until the final word.

Verse four contains four verbs. Each of them are masculine plural imperatives, and only the final verb is a specifically music term. רוע, the first verb, means simply “to shout.” It is mostly used in the context of war or battle, but may also be used generally for loud shouts or, as BDB puts it, “in public worship with music and sacrifice.” Its semantic range also extends to sounding a trumpet or horn, as in verse six of this passage.

The second verb used is פצח, a very rare verb (occurs 8x in the Hebrew Bible, 6 of which are in Isaiah). The verb often parallels רנן or a derived noun, as in this passage. CDCH understands the verb to mean “be jubilant,” and I have rendered it as “be joyful” in the translation above. It is possible that this verb, and the next one (רנן), go together and form a single idea, hence the common translation “break forth with song,” or the like. I am not convinced, however, that the verb רנן means “sing” except peripherally. Instead, I think the verb means to cry out, in either joy or sorrow (cf. TWOT). According to the lexicons and my own brief survey, the verb refers to cries or shouts of joy or sorrow, depending on the context. It’s certainly possible that such cries could take the form of song, but it is not necessarily so. Given these data, it is possible that one might translate the two verbs “give a joyful cry” or something similar.

The final verb is זמר, a specifically musical term. It may mean either to play an instrument (which may well be the case in the present context, given the instruments that are mentioned) or to sing a song. It is often used in parallel with שיר, which does mean “sing.” However, after looking at each of the occurrences of זמר in the HB, I don’t see any reason that it couldn’t mean simply “make music,” which may or may not have anything to do with singing. As such it would make a perfect parallel for שיר; the latter dealing with vocal music and the former with instrumental music. However I’d need to look more closely at various passages before I’d be comfortable actually making that case. Either way, the fact remains that none of the verbs in verse four refers unambiguously to singing. That isn’t to say that singing can’t possibly be in mind, but simply that it is by no means the central focus of the verse/psalm. This is, of course, the exact opposite of what many Christians force the psalm to say. In fairness, many English translations offer a translation which does seem slanted towards songs, even though the verbs themselves appear–to me–to have less to do with song specifically and more to do with loud shouts generally and instrumentation specifically.

Also of interest from a structural perspective is that verse four ends with the imperative of זמר and verse five begins with the same form of the same verb. Verse five also ends with a noun derived from the same root (translated “melody” above). Verse six continues the prep+noun structure of verse five. It concludes with a similar phrase to what began this section, forming a kind of inclusio. In fact, the Hebrew verb translated “give a blast” in verse six, above, is the same verb used in verse four and translated “shout,” (cf. CDCH, Holladay).

It is important to remember that verses four to six are part of the larger psalm. This section of the psalm comes after the recounting of YHWH’s deeds in verses 1b-3 (verse 1a, coincidently, is a far better verse to mention if one wishes to talk about singing). These verses describe the response the psalmist expects after hearing of the great deeds of YHWH. Verses 4-6 discuss what are arguably human responses which eventually give way (via the transition in verse 7) to the responses of creation itself. The psalm is much more than a command to sing. It is a call to praise YHWH in a variety of ways; indeed, a call to join all of creation in praising YHWH.

Does “Make a Joyful Noise” mean “Sing in Church?”

Tuesday, September 21st, 2010

I cannot recall the number of times I have heard a pastor or lay person quote Psalm 98.4 (“Make a joyful noise to the LORD, all the earth//break forth into joyous song and sing praises!” ESV) and interpret it as a command that all Christians ought to sing in Sunday morning worship, whether they are able to sing well or not. I have, however, rarely encountered someone who seriously questions this oft offered interpretation. In essence there are two interpretations that have to do with this verse that I think are off the mark. The first goes something like this:

“God says make a joyful noise, not sing beautifully. So it doesn’t matter if you can sing, please come do special music or join the choir. Sing loudly in church!”

The second goes something like this:

“Now God commands us to make a joyful noise. That means all of you need to sing out this morning, joyfully even if it doesn’t sound good. There’s no excuse, God wants to hear you sing!”

Below, I argue that such interpretations apply the verse in exactly the wrong ways.

In fairness, the first example is simply taking the verse out of context. I don’t mean to argue that God is going to throw lightning bolts at those who don’t sing well. Whether or not a person who sounds like a dying moose should sing in the choir is an issue for each church to deal with, the Bible simply does not address the issue. The second interpretation is more troublesome, however, because it makes this verse into a command that all Christians need to sing during a worship service. There are several reasons why this is not a solid interpretation of Psalm 98.4.

1. Does “Joyful Noise” mean “Sing” in the first place? Technically, no. The Hebrew verb is רוע, which means to shout. As an example, it is used in 1 Samuel 17.20 of the warriors shouting the battle cry. Now, it is not impossible that a battle cry might take the form of a song, however it might also take the form of a pithy statement (“Remember the Alamo!”) or simply a savage scream (I’ll spare you a written example). It’s also used in Judges 15.14 of the Philistines shouting. In fact, the vast majority of the time, the word means simply “shout.” In the present context one might say that it is intended as a happy shout, but a shout nonetheless.

2. Is Psalm 98.4 meant to be a universal command? Again, no. The fact that one even has to explain this shows how evangelical churches are often woefully ignorant of anything approaching an idea of hermeneutics. Psalms often call people to action. But this action changes depending on the type of Psalm. In Lament Psalms–a different genre from the present psalm, to be sure–the speaker often calls for God to strike people dead, yet this is hardly a universal request for God to constantly strike people down. In the same way, the Psalmists sometimes call for people to shout, but that is hardly a universal cry for people to shout constantly. Psalm 150 calls for people to take up various instruments for use in praising God. However, if one of those instruments is missing, it hardly makes the worship invalid. Psalms are often celebratory, but they are always situational.

3. What does Psalm 98 tell people to do? Psalm 98 is a praise psalm which encourages the community of faith to give thanks and praise to God in a variety of ways. Shouting, singing, playing instruments, even roaring (cf. Ps. 98.7, one also has to remember that psalms make extensive use of metaphor). In my opinion, trying to make the Psalm into a command to sing loudly during a worship gathering significantly lessens its impact.

A Strange Time of Year

Thursday, September 16th, 2010

It is odd to be past the Labor Day weekend and not have just started classes. Yet here I am, with no classes on the horizon. Normally I would subject all of you to a post about which particular classes I was taking this semester and what I expected from them. I obviously cannot do so.

However, there are plenty of other things that I can do which both help me learn as well as help me to prepare for the day when I do find myself in a program on my way to a Floppy Hat(tm)! So, since I can’t share reflections on upcoming classes, I will resort to regaling you with ramblings regarding my relatively short-term plans.

Write – I hope to submit an article for publication before the year is out. I also plan to submit a paper to the Mid Atlantic Regional Meeting. I have a couple ideas regarding paper topics, and I might flesh some of those out here at the Floppy Hat and get some feedback as to which topic you all think would be the most worthy to pursue for next March. As for publishing an article; I already have a rough draft of the piece together. In fact, after I hunt down some additional sources and polish it, I would feel comfortable enough to submit it to a journal. Whether or not it gets published is another issue in entirely.

Learn German – I’m not exactly sure how I’m going to make this a reality, but it is basically a requirement. Had I had the opportunity, I would have corrected this gaping hole in my application during my MA program, but no one–and no program–is perfect. So, I plan to learn German this year.

Avoid forgetting Hebrew, Greek, et al. – I spent years learning Hebrew, Greek, Aramaic, Ugaritic, Middle Egyptian, etc. Now that I’m not actively in classes I’ve begun to worry about how I can keep each of these ancient languages in my head. Hebrew isn’t too hard, as I know it very well and commonly read the Hebrew Bible. Greek is similar, though I’ll need to force myself to read portions of the Jesus Festschrift. Aramaic will require more work, but perhaps I can read some of the targums? Ugaritic is basically the same, though I guess I could try my hand at the KRT epic. However, you now begin to see my dilemma. With X number of languages and X number of hours each evening (I work a day job) how in the world am I supposed to keep each of the languages I’ve learned from succumbing to atrophy? I begin to despair.

Read – How else does one learn? Really, is there anything more to say? I’ll give an update at some point as to my reading list for the upcoming months.

Blog – One way that I have been able to process information in the past is by blogging about it. This gives me an outlet for what I’m learning that I would normally achieve via writing papers, asking questions in class, giving presentations, etc, etc, etc. I think you can safely expect more activity here at the Floppy Hat in the coming months.

That about covers it. For those of you beginning classes, good luck! For those teaching classes, good luck! For those engaging in other pursuits, good luck!

The Hebrew Yiqtol

Tuesday, August 31st, 2010

The Hebrew Yiqtol is often the topic of scholarly discussion. The past week has seen a couple posts on the topic in the biblioblogosphere, and I wanted to take this opportunity to point any one who is interested and may have missed the discussion so far to the relevant articles. To begin Alexander Andrason had an article published in the Journal of Hebrew Scriptures. You can find it here [PDF warning]. As an aside, I’d like to point out that the Journal of Hebrew Scriptures is one of my favorite journals. It consistently delivers top quality scholarship while maintaining a free and open electronic distribution model. Getting back to recent discussions of the yiqtol verbal form, Randall Buth interacts with Andrason’s article here.

As some readers may know, I am interested in the Hebrew verbal system. That being the case it should come as no surprise that I find Andrason’s article extremely interesting. However, I would like to withhold any substantive comments until I’ve had a chance to process through his points in a more thorough manner.

New England Regional SBL Meeting

Monday, April 5th, 2010

Blogging has been somewhat slow recently. Mandy and I are in the midst of finishing our final semester at GCTS, and this leaves painfully little time for blogging. But, before we know it the semester will be over, and you can count on seeing more posts from us. I’ve a few more posts on the grammar of Habakkuk 3 percolating in my head, so look for those in the not too distant future.

In the mean time, I wanted to remind any New England readers that the regional SBL meeting is fast approaching. I’m especially excited about this year’s meeting because it will be the first time I’ve presented a paper at an SBL meeting. I received word a while back that my paper proposal had been accepted, and I have been busily working on finishing the paper (another reason for the lack of posts). I, like Jay, am interested in biblical Hebrew word order. The title of my paper, which follows, should make that obvious. I hope to see some of you at the regional meeting, even if Hebrew grammar isn’t exactly your cup o’ tea.

Does the Subject Come First?: Applying Robert Holmstedt’s Theory of Word Order to Judges 19-21.

Verbal Forms in Habakkuk 3

Wednesday, March 3rd, 2010

John Hobbins and I have been discussing Habakkuk 3 a bit via email, and he encouraged me to bring the discussion to my blog.

I’m currently working on the grammar of Habakkuk 3 for a class this semester. Any chance to learn more about Hebrew grammar is well worth taking, and Habakkuk 3 just makes things that much more enjoyable. One of the first things that pops out about the grammar in Hab 3 is that scholars don’t particularly agree on how to render the verbs. Below, I outline the three ways I’ve noticed scholars rendering the verbs in Habakkuk 3:

1. Some scholars render the yiqtol forms as present-future and the qatal forms as past. (e.g., J.J.M. Roberts, Sinker). In Roberts’ case, at least, this is because he views the poem in Hab 3 as a visionary experience of the prophet. However, he does not elaborate on why he has chosen present-future and past. It could be that he is trying to bring out the aspect of the verbs by using these English tenses (understandable), it could also be that he views Hebrew as tense-prominent. I’d disagree, but an aspect-prominent view of the language could produce a nearly identical translation.

2. Other scholars analyze the yiqtol forms in Hab 3 as short-form preterits (e.g., Hiebert, Robertson, Andersen). That is okay, but I think it is far from certain that the context requires such an explanation. Basically, the scholars who take this view are following Robertson, and I’m just not convinced that his arguments are strong enough to support this understanding of the forms in Hab 3. I’d be happy to be proven wrong, however.

3. The final way in which scholars understand the verbs in Habakkuk 3 is disappointing, to say the least. Some scholars simply flatten all the forms (yiqtol, qatal and wayyiqtol) into English present tense forms (e.g., Smith, O. Palmer Robertson, Haak). Now, it may be that the scholars who do so feel that there is some interplay between aspect in Hebrew that simply cannot be brought into English. However, none of the authors mentioned above discuss their reasons for translating the forms in this way. My reaction is to say that this option really ought to be avoided, as it’s no option at all.

So, those are the three ways I’ve noticed scholars handling the forms in Habakkuk 3. Have I missed anything? Perhaps someone out there would like to argue for one of the above three? I don’t personally find any of them entirely convincing. I’d rather posit some kind of interplay between unbounded action (yiqtol) on the one hand and bounded action (qatal) on the other. How this would be represented in English is, of course, difficult. The idea is also still somewhat nebulous in my mind.

Basically, I’m proposing wildly speculating that there is some interplay between imperfective and perfective aspect in the Hebrew. Perhaps the imperfective action simply paints somewhat broader strokes and the perfective action views smaller, particular instances? Alternatively it may be that the poet intends an interplay between the qatal and yiqtol forms that, in English, would require a vast array of constructions to represent–thus they could not adequately be represented by a simple 1:1 correlation of verbal forms. In either case it may be that all the verbs have the same time reference, but the aspect is what differs.

I’m very interested to hear what thoughts others might have on this topic.

New Online Biblical Studies Resource

Saturday, September 19th, 2009

The new resource I speak of is Bible Ref Shelf. John has already mentioned it, but this is potentially too great a resource to keep quite about. There is not a great deal of resources yet on the reference shelf, but I imagine that the number will grow as time goes on.

If you need me, I’ll be reading my new PDF of A.B. Davidson’s Job Commentary.

The Start of Fall 2009

Tuesday, September 15th, 2009

My semester has officially begun. I’m very excited about the classes I’m taking this semester. I’m constantly reminded that GCTS truly affords students some wonderful opportunities when it comes to studying the Hebrew Bible and Hebrew language. Mandy has already posted her classes and so, without further ado, my classes:

Middle Egyptian I – I’m taking this class at Boston University. So far it has been absolutely wonderful. The professor is very concerned with moving at a pace the entire class can handle, and because of this he’d rather move too slowly rather than too quickly. Either way I’m finding the material fascinating. I think I’m doing well, other than the fact that I can not draw to save my life. Luckily the professor is gracious in this regard, and so I won’t have to worry too much about my grade being negatively effected by a falcon that looks a bit…odd.

History and Archaeology of the Ancient Near East – Mandy actually took this class two years ago, and I am not playing a bit of catch up. This class is extremely interesting. It makes me wonder if maybe, just maybe I might like digging in the Levant at some point in the not too distant future. Eric keeps encouraging me to join him at Tell es-Safi, and this class might help him in that goal. I’m also finding the textbooks (Mazar’s Archaeology of the Land of the Bible and Kuhrt’s The Ancient Near East) engrossing. Because of this I think Mandy is finding me odd.

Advanced Hebrew Grammar – This is the single class that I have been looking forward to the most. Dr. T. Petter is doing a directed study with Mandy and I. Throughout the summer the syllabus has morphed and changed as the three of us (Dr. Petter, Mandy and I) have all given input. Now that the syllabus has been finalized I can say with confidence that I’m excited. We’ll be focusing on the Biblical Hebrew verbal system in prose. I will probably solicit your suggestions on additional readings that might be helpful to us in the coming weeks. The final evaluation for the course will be a paper dealing with the verbal system in prose via an analysis of a pericope in Judges, with special attention to the verbal system throughout the book. The specifics, of course, are subject to some small amount of change over the next couple weeks, but that’s the basic outline.

OT Prophetical Books – This will be my first class with Dr. D. Petter, and it seems like it’s going to be great. It has been a while since I’ve done any type of sustained study in the prophets, and so that alone makes this interesting. Dr. Petter is also extremely personable, and I’m sure that the class itself will be fascinating. It’s also another opportunity to work with the Hebrew text and that is always a worthwhile endeavor.

Akkadian – Finally, I will be taking Akkadian this semester. It might more properly be called “An introduction to Akkadian grammar,” since we won’t be learning any vocabulary, nor will we be learning the signs. Nevertheless I think this will be an interesting class as it will allow me yet more exposure to semitic languages. I fear my excite for this class is somewhat dimmed in light of the flaring beacon that is Middle Egyptian, but I still expect the class to be interesting.

Why I Love Bonnie: A Review of Biblical Hebrew, by Bonnie Pedrotti Kittel, Victoria Hoffer, & Rebecca Abts Wright

Friday, September 4th, 2009

Disclaimer: This review is on the 1st edition. I have not as of yet had the opportunity (or extra cash) to buy the 2nd edition. However, from what I’ve seen briefly of the 2nd edition, I don’t think too much of what I say below would change.

I was asked in a blog post to share my thoughts on Biblical Hebrew: A Text and Workbook, by Bonnie Pedrotti Kittel, Victoria Hoffer, & Rebecca Abts Wright, and my comment just became too long, so I figured I’d post about it.

I used Kittel for first year Hebrew as a student in my undergrad and also use it as a teacher (laypeople, at the moment). One of the reasons I decided to use it when teaching is that I loved it as a student. In case you’re confused about the title of my post, we affectionately called the book “Bonnie” in my undergrad (a practice I continue with my students).

The book is very much what the subtitle says: “text and workbook.” It’s not a grammar, and it can’t really be used as one, so if the student wanted a beginning reference grammar he or she would require a supplemental book. However, for first year students I don’t really think that’s necessary. She does have a sizable and easy to read section in the back with all the verbal paradigms, which is nice for reference.

One of the reasons I love Bonnie is because it’s so inductive. Literally, lesson one (after learning the aleph-bet) starts you reading the Hebrew text. While I’ve not looked at every first-year Hebrew textbook out there, so far, Kittel’s is the only one I’ve found that does such a great job of getting you into the text quickly and easily. She accomplishes this by teaching what she feels are the most common elements of Hebrew first, and going on from there.

Now, some who have learned a little bit less inductively (which is most) might find the book to be a bit “disorganized,” but to some extent that is the nature of inductive study. She uses an example text (usually a phrase or sentence) for each lesson which exemplifies the aspects of Hebrew she wants to teach. Lesson One starts with ויאמר יהוה. Yes, she starts with the wayyiqtol 3ms, which is literally EVERYWHERE in the Hebrew Bible. The student doesn’t learn another PGN until several lessons later, and that’s the 3mp – finally, quite a few lessons later she springs the whole prefix paradigm on you. Intermingled are other new aspects – the qatal form, the Pi’el, singular and plural masculine nouns, etc. She almost always introduces a new form, stem, etc in part before she introduces it in full, using only elements the student already knows. Therefore, she might seem to “skip around” a lot – but once again, this isn’t a grammar, it’s a textbook.

It is also very much a workbook. She guides the student step by step through the lesson verse – asking key questions to nudge them in the right direction, making him or her fill in blanks along the way, and introducing new elements as one comes to them in the verse. As the student masters new concepts, she starts saying things like, “of course, you know by now that ….. means/is a _____:” and moves on quickly. Each lesson usually ends with some supplemental grammatical information, exercises (translation, as well as other types) that hammer on the new concepts learned that lesson, and instructions to memorize some more vocab (out of her list found at the back of the book).

She teaches parsing (and everything else) VERY diagnostically, so you could, theoretically, get away without ever memorizingverbal or noun paradigms when using her book (though she does recommend learning some of them throughout the book, she does such a great job there is very little that is required to be memorized). To some extent, how much needs to be memorized depends on the teacher. Nevertheless, her key word is recognize, not memorize. This last bit is one of the reasons I like using it for teaching the layperson: memorizing a ton of paradigms can be very daunting and a major stumbling block, and for just a 1st year reading knowledge of Hebrew, frankly, isn’t necessary.

Finally, at the end of the book she provides notes on reading and translating several handfuls of prolonged biblical texts (mostly narrative, some poetry at the end) that are meant to be worked through when the student reaches a particular lesson and has certain concepts under their belt (they start somewhere between lessons 12 and 19). I didn’t do this in my undergrad, as it’s optional, until after the fact, when I worked through several on my own. These help the student to begin working through longer texts using the knowledge they’ve learned, with some help from Bonnie.

This is not to say that the book doesn’t have it’s faults. There are things that I would change if I were writing a similar textbook (as I hope to do someday, geared for lay people, specifically). But, all-in-all, I still to this day (even though I’ve been shown other books that claim to be inductive) have yet to find a 1st year Hebrew textbook that does quite the job she does of getting a beginning student reading Hebrew quickly, and does it in an enjoyable way.