Psalm 3
The Book of Psalms
Analysis
Analysis
BOOK I
Section 1:
Saturday Vespers
Division 1:1
Psalm 3 Concluding Translation
[A] Psalm of David, when he was fleeing from [the]
presence of Absalom, his son.
Lord,
how are my adversaries multiplied? Many
arise against me. Many are saying about
my soul, “Salvation is not for him in his God.”
Consider.
Yet You, Lord,
are my protection, my Glory, and the One establishing my crown. I cry aloud to [the] Lord [with] my voice. He answers me from His holy mountain. Consider.
I … I am lulled to sleep. I sleep.
I am awakened: because, [the] Lord
lifts me up. I am not terrified by vast
multitudes of people, attacking me in [a] circle.
Resurrect [me], Lord.
Save me, my God: because, You … You strike down all my enemies’ futility.[1] You break sinners’ teeth. From [the] Lord [is] salvation. On Your people [is] Your blessing. Consider.
Commentary
The universal malice of the world against the Deity of God’s
Son, seen in Psalm 2, is now directed against His humanity. David is a prophet; he sees his own
suffering, over against the promise of the Davidic Covenant. He knows that God cannot lie, and that the
covenant will stand in spite of the enormity of his sin. He is so confident of this that he returns
the Ark of the Covenant to Jerusalem, certain of God’s promise even if he,
himself should die (2 Samuel 15:24-30).
David sees what will one day happen to Christ.
Emphasis is on David’s utter dependence on and trust in
God. The Divine Name appears five time,
thrice in the vocative. The crying out
loud, with tears, foresees the blood drenched prayers of Jesus in Gethsemane:
the location is the same. David’s loud
cry is emphatic as well. We must not
overlook the emphatic pronouns, I and You.
Almost equal in emphasis is the notion of multitudes. Quadruply repeated in MT, the Greek weakens
the effect somewhat by using different words.
Still, the force of multiplied … many … many … plural multitudes (verses
1, 2, and 6). While we grant the
possible interpretation of ten thousands in verse 6, what is the point? Isn’t the poetic force to emphasize the
countless enormity and rapid inexplicable outburst of the world’s hatred? The word is an expression of infinity in
Hebrew, Latin, or Greek: thousands in the plural might as well be millions in
our vernacular.
David does not lie down to sleep. The verb is passive, he is put to sleep. He does not wake up. The verb is passive, he is awakened. The cause of these actions is unstated, but
God is the only possible choice. Cruel
hands will seize Great David’s Greatest Son and murder Him most violently. Nevertheless, The Son’s relationship with the
Father is so strong that this violence is merely a gentle lulling to
sleep. What the world sees as victory is
defeat; and what is seen as defeat is victory.
ΙΣ ΧΣ ΝΙΚΑ!
The Crucifixion is God’s Great Triumph in history.
This is the Lord’s
Resurrection, His salvation. In great
irony, the very same people, surrounding Pilate’s court, and the cross like a
vicious pack of wolves, have their murderous plot brought to futility. The poisonous fangs of the enemy are
broken. The Lord Himself is the Author of Salvation. In great irony, the very same undeserving
people are the recipients of God’s grace and mercy.
If we would seek an explanation for Romans 1:4; I believe
that we will find it first here in Psalm 3 and in Psalm 2.
The precious children’s prayer is taken from this Psalm. We should see it from the assurance of
Christ’s Resurrection.
“Now I lay me down to sleep.
I pray the Lord my soul to keep. If
I should die before I wake, I pray the Lord my soul to take.”[2]
http://en.wikipedia.org/wiki/Psalm_3
Psalm 3 KJV
A Psalm of David, when he fled from Absalom his son.
Lord, how are they increased that trouble me!
many [are] they that rise up against me. Many [there
be] which say of my soul, [There is]
no help for him in God. Selah.
But thou, O Lord, [art] a shield for me; my glory, and the lifter
up of mine head. I cried unto the Lord with my voice, and he heard me out of his holy hill. Selah.
I laid me down and slept; I awaked; for the
Lord sustained me. I will not be afraid
of ten thousands of people, that have set [themselves]
against me round about.
Arise, O Lord; save me, O
my God: for thou hast smitten all mine enemies [upon] the cheek bone; thou hast broken the teeth of the ungodly. Salvation [belongeth] unto the Lord: thy blessing
[is] upon thy people. Selah.
http://www.biblegateway.com/passage/?search=Psalm%203&version=KJV
Psalm 3 KJV Paraphrase
A Psalm of David, when he fled from Absalom his son.
Lord, how are those increased who trouble me? Many [are]
those who rise up against me. Many [are those] who say of my soul, “[There is] no help for him in God.” Consider.
But You, Lord, [are] a shield for me, my Glory, and the lifter
up of my head. I cried to the Lord with my voice. He heard me from
His holy hill. Consider.
I laid me down and slept. I awoke: for the Lord sustained me. I will not be afraid
of ten thousands of people, who have set [themselves]
against me round about.
Arise, Lord. Save me, O my God. You have struck all my enemies [on] the cheekbone. You have broken the teeth of the ungodly. Salvation [belongs] to the Lord. Your blessing [is] on Your people. Consider.
Psalm 3 MT with analytical translation
רַבִּים֮
אֹמְרִ֪ים[16] לְנַ֫פְשִׁ֥י[17] אֵ֤ין[18] יְֽשׁוּעָ֓תָה[19] לֹּ֬ו[20] בֵֽאלֹהִ֬ים[21] סֶֽלָה[22]׃
ק֘וּמָ֤ה[48] יְהוָ֨ה ׀ הֹושִׁ֘יעֵ֤נִי[49] אֱלֹהַ֗י[50] כִּֽי־הִכִּ֣יתָ[51] אֶת־[52]כָּל־[53]אֹיְבַ֣י[54] לֶ֑חִי[55] שִׁנֵּ֖י[56] רְשָׁעִ֣ים[57] שִׁבַּֽרְתָּ[58]׃
http://www.biblegateway.com/passage/?search=Psalm%203&version=WLC
(with text reset in Times New Roman 15 and right justified)
All Hebrew notes are derived from the
following authoritative resources:
Bardtke, H., K. Elliger, and W. Rudolph, Liber
Psalmorum, Biblia Hebraica Stuttgartensia
(Württembergische Bibelanstalt, Stuttgart, 1969)
Cowley, A. E. and E. Kautzsch, Gesenius’
Hebrew Grammar, Second English Ed. (Oxford University Press, London,
1910)
Davidson, Benjamin, The Analytical Hebrew
and Chaldee Lexicon (Zondervan, Grand Rapids, 1970)
The Englishman’s Hebrew and Chaldee Concordance
of the Old Testament, Fifth Ed. (Zondervan, Grand Rapids, 1970)
[A] Psalm [to] David, when to flee him, from [the]
presence of Absalom, his son.
יהוה, how multiplied my adversaries? Multitudes arising against me. Multitudes saying to my soul, “No salvation
to him in God.” Consider.
You, יהוה,
[are] a shield around me, my Glory, lifting
my head. My voice to יהוה I cry. He answers me
from mountain His holy. Consider.
I, I lay down and I sleep. I shall awake: for יהוה
sustains me. I am not afraid from many
multitudes of people, who circle to attack against me.[64]
Arise, יהוה. He shall save me, my God: for, You shall strike
all my enemies [on the] jawbone. [The] teeth of the wicked, You break. To יהוה
salvation. Against Your people, Your
blessing. Consider.
Psalm 3 Vulgata with translation
Psalmus David cum fugeret a facie Abessalon
filii sui.
Domine quid multiplicati sunt qui tribulant
me multi insurgunt adversum me. Multi
dicunt animae meae non est salus ipsi in Deo eius; diapsalma.
Tu autem Domine susceptor meus es gloria
mea et exaltans caput meum. Voce mea ad
Dominum clamavi et exaudivit me de monte sancto suo diapsalma.
Ego dormivi et soporatus sum exsurrexi quia
Dominus suscipiet me. Non timebo milia
populi circumdantis me exsurge Domine salvum me fac Deus meus.
Quoniam tu percussisti omnes adversantes
mihi sine causa dentes peccatorum contrivisti.
Domini est salus et super populum tuum benedictio tua.
http://www.biblegateway.com/passage/?search=Psalm%203&version=VULGATE
The psalm of David when he fled from the
face of his son Absalom.
Why, O Lord, are they multiplied that
afflict me? Many are they who rise up
against me. Many say to my soul: There
is no salvation for him in his God.
But you, O Lord are my protector, my glory,
and the lifter up of my head. I have
cried to the Lord with my voice: and he has heard me from his holy hill.
I have slept and taken my rest: and I have
risen up, because the Lord has protected me.
I will not fear thousands of the people, surrounding me: arise, O Lord;
save me, O my God.
For you have struck all them who are my
adversaries without cause: you have broken the teeth of sinners. Salvation is of the Lord: and thy blessing is
upon thy people.
http://www.biblegateway.com/passage/?search=Psalm%203&version=DRA
Psalm 3 LXX with analytical translation
ψαλμὸς[65] τῷ[66] δαυιδ[67] ὁπότε[68] ἀπεδίδρασκεν[69] ἀπὸ[70] προσώπου[71] αβεσσαλωμ[72] τοῦ[73] υἱοῦ[74] αὐτοῦ[75].
κύριε[76] τί[77] ἐπληθύνθησαν[78] οἱ θλίβοντές[79] με[80] πολλοὶ[81] ἐπανίστανται[82] ἐπ'[83] ἐμέ. πολλοὶ λέγουσιν[84] τῇ ψυχῇ[85] μου[86] οὐκ[87] ἔστιν[88] σωτηρία[89] αὐτῷ[90] ἐν[91] τῷ θεῷ[92] αὐτοῦ. διάψαλμα.[93]
σὺ[94] δέ[95] κύριε ἀντιλήμπτωρ[96] μου εἶ[97] δόξα[98] μου καὶ ὑψῶν[99] τὴν κεφαλήν μου.[100] φωνῇ[101] μου πρὸς[102] κύριον[103] ἐκέκραξα[104] καὶ ἐπήκουσέν[105] μου ἐξ[106] ὄρους[107] ἁγίου[108] αὐτοῦ. διάψαλμα.
ἐγὼ[109] ἐκοιμήθην[110] καὶ ὕπνωσα[111] ἐξηγέρθην[112] ὅτι[113] κύριος[114] ἀντιλήμψεταί[115] μου.
οὐ φοβηθήσομαι[116] ἀπὸ μυριάδων[117] λαοῦ[118] τῶν[119] κύκλῳ[120] συνεπιτιθεμένων[121] μοι.[122]
ἀνάστα[123] κύριε σῶσόν[124] με ὁ θεός[125] μου ὅτι σὺ ἐπάταξας[126] πάντας[127] τοὺς[128] ἐχθραίνοντάς[129] μοι ματαίως[130] ὀδόντας[131] ἁμαρτωλῶν[132] συνέτριψας.[133] τοῦ
κυρίου[134] ἡ σωτηρία καὶ ἐπὶ τὸν λαόν[135] σου[136] ἡ εὐλογία[137] σου.
[A] Psalm to David, when he was fleeing from [the]
presence of Absalom, his son.
Lord,
how are they multiplied my adversaries?
Many arise against me. Many are saying
to my soul, “Not is salvation to him in the God, his.[138]” Consider.
You, yet, Lord,
my protection are, my Glory, and the One exalting my head.[139] My voice to [the] Lord I cry aloud. He answers me from mountain His holy. Consider.
I, I was lulled to sleep. I sleep.
I am awakened: because,[140] [the]
Lord uplifts me.[141] I am not terrified from vast multitudes of
people, [who] circle attacking me.[142]
Resurrect, Lord.[143] Save me, my God: because, You, You strike all
the, of enemies to me, futility. [The]
teeth of sinners, You break. Of [the] Lord
[is] the salvation. Against Your people,
Your blessing.[144] Consider.[145]
[1]
Admittedly, a difficult word to deal with.
It appears to be accusative, hence the direct object of strike. If not the direct object what? The accusative article cannot stand alone,
“strike the.” The next closest
accusative is teeth, which is required for break. Vulgata wants to make “of my enemies” the
object of strike, and futility its modifier; but enemies is clearly genitive
modifying futility. We may say that
causelessness or vanity is better here than futility; but, to what end. Clearly, the enemies of God have a cause
which is neither void, nor without motive.
This cause, which was surely something, God brings to nothing: no plot
launched against God has a hope of success.
David cannot be making the claim that he is an innocent victim
here. He has fornicated and murdered:
this has resulted in his daughter’s rape and will bring about the death of four
of his sons. David is very culpable;
indeed, he is guilty: his sinful actions have put the kingdom in jeopardy. Consequently, whatever word of translation
prevails, this is not about David, but about God’s response to His enemies.
[2]
Author unknown. See http://en.wikipedia.org/wiki/Now_I_Lay_Me_Down_to_Sleep
[3] מִזְמֹ֥ור Masculine singular
noun from זָמַר:
to cut, prune, divide, divide with rhythm, hymn, praise, sing; a song, hymn, or
psalm. Psalm 3:0; 4:0; 5:0; 6:0; 8:0;
9:0; 12:0; 13:0; 15:0; 19:0; 20:0; 21:0; 22:0; 23:0; 24:0; and
many other places, exclusively in Psalms.
The root זָמַר raises questions. The
connection from cut to psalm seems to be a stretch. Possibly, there are two distinct roots here,
both with the same spelling.
[4] לְדָוִ֑ד Masculine singular
noun דָוִד from
דּוּד or יָדַד with
prefix לְ: the proper name, David (pronounced
Thaveeth or Thaweeth, all as in “the”) with the לְ of
authorship. The name could be sourced in
three roots, two identical in spelling.
These roots mean to agitate, boil, disturb; to cast, throw; to love. No one doubts that David means beloved, a
meaning that connects widely in the New Testament. However, the name lends itself to
paronomasia. David, God’s beloved is an
agitating little pest to his brothers and a notorious slinger to the
Philistines.
[5] בְּ֝בָרְחֹ֗ו Construct of the kal infinitive בְרֹֽחַ of בָּרַֽח
with prefix בְּ
and third
person singular masculine suffix וֹ: to pass or shoot along, get away, flee, be fugitive;
when to flee him. Psalm 3:0; 57:0;
139:7.
[6] מִפְּנֵ֤י Construct of the masculine plural noun פָּנִים from פָּנָה with prefix מִ: to turn toward or away from; faces, countenance, presence,
from the countenance of. Psalm
3:0;4:6; 5:8; 9:3, 19; 10:11; 11:7; 13:1; 16:11; 17:2, 9, 13, 15; 18:6, 42;
19:14; 21:6, 9, 12; 22:24, 27, 29; 23:5; 24:6; 27:8, 8, 9; and
very many other places.
[7] אַבְשָׁלֹ֬ום Masculine singular
noun, a
contraction of שָׁלֹ֬ום
+ אַבְ: the proper name, Absalom
(pronounced Av or Aw-shalôm). Absalom
means the father of peace. Instead, he
became the father of pugnacity.
[8] בְּנֹֽו Construct
of the masculine singular noun בֶן
from בׇנׇה with third person
plural suffix וֹ: child,
children, his son. Psalm 2:7;
3:0; 4:2; 7:0; 8:4; 9:0; 11:4; 12:1, 8; 14:2; 17:14; 18:44, 45; 21:10; 29:1, 6;
31:19; 33:13; 34:11; and very many other
places.
[10] מָֽה־ Interrogative
adverb מָֽה: how,
what, when, why, etc. Here, how did such a thing happen, how? Psalm 2:1; 3:1; 4:2; 10:1;
22:1; 78:40.
[11] רַבּ֣וּ Kal preterit, third plural of רָבַב: to multiply, proliferate, increase rapidly in
numbers or power. Psalm 3:1; 4:7;
25:19; 38:19; 69:4; 104:24; 144:13. See
also רָבָה, Psalm 16:4; 18:35; 44:12; 49:16; 51:2;
71:21; 78:38; 107:38; 130:7; 139:18.
[12] צָרָ֑י Construct
of the masculine plural adjective or noun צָר from צָרַר with first person
singular suffix י: to tie, bind, shut up, imprison, be distressed; adversary,
antagonist, enemy, rival. Psalm
3:1; 4:1; 13:4; 18:6; 27:2, 12; 32:7; and many other
places. See also צָרַר, Psalm
6:7; 7:4, 6; 8:2; 10:5; 23:5; 31:11; 42:10; 69:19; 74:4, 23; 143:12.
[13] רַ֝בִּ֗ים Masculine
plural adjective or noun רַב
from רָבַב: to multiply, proliferate, increase rapidly in
numbers or power; abundant, great, many, mighty, much, numerous, powerful. Psalm 3:1, 2; 4:6; 18:16; 19:10, 11,
13; 22:12, 25; 25:11; and very many other
places. See also רֹב, Psalm
5:7, 10; 33:16, 16, 17; and רְבָבָה, Psalm 3:6; 91:7 (tens of thousands or
millions).
[14] קָמִ֥ים Kal
active masculine plural participle of קֽוּם with third person plural suffix ם: to rise, be tall, tower. Psalm 3:1; 18:39, 48; 44:5; 74:23;
92:11.
[15] עָלָֽי Construct
of the adversative preposition from עׇלׇה with first person
singular suffix י: with a root meaning of ascent or
springing, hence: above, at, away, beside, by, from, near, over, upon, against;
over me. Psalm 1:3, 5; 2:2, 2, 6; 3:1,
6, 8; 50:4; 119:14. See
also עׇלׇה, Psalm 18:8; 47:5; 68:18; 78:21, 31; 122:4.
[16] אֹמְרִ֪ים Kal active
masculine plural participle of אֹמֵר
from אָמַֽר: to speak, declare, say; saying.
[17] לְנַ֫פְשִׁ֥י Common singular
noun נֶפֶשׁ from נָפַשׁ with prefix לְ and first person
singular suffix ִי: breath, odor, anything
that breathes, a soul. Psalm 3:2; 6:3,
4; 7:2. 5; 10:3; 11:1, 5; 13:2; 16:10; 17:9 (deadly), 13; 19:7; 22:20, 29;
23:3; 24:4; 25:1, 13, 20; and very many other
places.
[18] אֵ֤ין Construct
of the adverb אַיִן
from אֽוּן or אִֽין:
nothingness, nothing. Psalm 3:2; 38:10;
73:2; 121:1.
[19] יְֽשׁוּעָ֓תָה Feminine plural noun יְשׁוּעָ֓ה from יָשַֽׁע: deliverance, help, hope, salvation. Psalm 3:2, 7, 8; 9:14; 13:5; 14:7; 18:50;
20:5; 21:1, 5; 22:1; 28:8; 35:3. 9; 42:5, 11; 44:4; 53:6; 62:1, 2; 67:2; 68:19;
69:29; 70:4; 74:12; 78:22; 80:2; 88:1; 89:26; 91:16; 96:2; 98:2, 3; 106:4;
116:13; 118:14, 15, 21; 119:123, 155, 166, 174; 140:7; 149:4. See also Psalm 3:7; 6:4; 7:1; 12:1; 20:9;
22:21; and many other places. Psalms comprises over half of the occurrences
of יְשׁוּעָ֓ה in the Old Testament. Isaiah has most of the remaining
occurrences. Only fourteen other
occurrences are found. Psalms also has a
strong use of יָשַֽׁע.
The form in 3:7 is the familiar New Testament, hosanna.
[20] לֹּ֬ו Preposition
לֽ with third person singular masculine suffix וֹ: for
or to him. The form is irregular, the
ordinary form being לֽוֹ.
The presence of dagesh forte is unexplained unless it represents the
absorption of ָמוֹ to וֹ or has some poetic purpose.
[21] בֵֽאלֹהִ֬ים Masculine plural noun אֱלֹהִֽים from אֱלוֹהַּ and אָלַֽהּ or אָלָֽה
with prefix בֵֽ: to adore, worship, invoke; of that or whom prayer or request
is made and granted; used as a singular – God; or of angels, idols, or men –
gods. Psalm 3:2, 7; 4:1; 5:2, 10;
7:1, 3, 9, 10, 11; 8:5; 9:17; 10:4, 13; 13:3; 14:1, 2, 5; 18:6, 21, 28, 29, 31,
46; 20:1, 5, 7; 22:2; 24:5; and very many other
places.
[22] סֶֽלָה from סָלָֽה: possibly a musical note; however, to lift
up, raise, bear, carry; pual – to be valued or weighed; hence a command to
meditate, pause for thought, think, consider.
Psalm 3:2, 4, 8; 4:2, 4; 7:5; 9:16, 20; 20:3; 21:2; 24:6, 10; and many other places.
Found only three times outside of Psalms, all in Habakkuk. See Job 28:16, 19 for root meaning of the
related pual verb.
[23] וְאַתָּ֣ה Masculine second person singular pronoun with
prefix וְ: with you, you. We are dropping the וְ
continuo as unnecessary; the word consider carries the contrast
sufficiently. Modern English grammar
prefers however or nevertheless, which are far too cumbersome.
[24] מָגֵ֣ן Masculine singular noun from גָּנַֽן: to cover, protect, shield, veil; a
shield. Psalm 3:3; 7:10; 18:2, 30, 35; 28:7;
33:20; 35:2; 47:9; 59:11; 76:3; 84:9, 11; 89:18; 115:9, 10, 11; 119:114; 144:2.
[25] בַּעֲדִ֑י Preposition
בְעַֽד with first person singular suffix ִי or masculine singular
noun עֲדִ֑י from עָדָֽה with prefix בַּ and first person
singular suffix ִי: after, behind, about,
around; to adorn; around me or in my adornment.
For example: Job 1:10 or 40:10.
See also Psalm 1:5; 7:7; 22:16; 68:30; 74:2; 82:1; 86:14; 106:17, 18;
111:1; where congregation may take on the nuance of a surrounding or adorning
body of people: the opposite of God in the midst. Such a body provides witness or testimony of
the reality: Psalm 25:10; 78:56; 93:5; 99:7; 119:2, etc.; 132:12.
[26] כְּ֝בֹודִ֗י Masculine singular noun כָבֽוֹד with first person
singular suffix ִי from כָבַֽד: related to the liver, the heaviest organ
in the body; to burden, be heavy, honored, mighty, respected, weighty;
magnificent, precious, glorious; majesty, splendor, honor, glory. Psalm 3:3; 4:2; 7:5; 8:5; 16:9; 19:1; 21:5;
24:7, 8, 9, 10; and very many other places.
[27] וּמֵרִ֥ים Hiphil active masculine singular
participle of רֽוּם
with prefix וּ: the one who exalts, he who lifts or raises up. Psalm 3:3; 66:7; 74:3; 75:4, 5, 6, 7; 89:17;
92:10; 110:7; 113:7; 148:14; and other places.
[28] רֹאשִֽׁי Masculine singular noun רֹֽאשׁ with
first person singular suffix ִי: head; my head. Psalm 3:3; 7:16; 18:43; 21:3;
22:7; 23:5; 24:7, 9; and very many other
places.
[29] קֹ֭ולִי Masculine singular
noun קוֹל with
first person singular suffix ִי: the call or voice of an
animal, person, or thing; my voice. Psalm
3:4; 5:2, 3; 6:8; 18:6, 13; 19:3; 26:7; and
very many other places.
[30] אֶל־ Construct of the preposition
אֶל: to, towards, unto, roughly equivalent to a sign of the dative
case.
[31] אֶקְרָ֑א Kal future, first singular
of קָרָֽא: to cry out, shout, yell. Psalm 3:4; 18:3, 6; 22:2; 27:7; 28:1; 30:8;
50:1, 4; 55:16; 56:9; and very many other
places.
[32] וַיַּֽעֲנֵ֨נִי Kal future, third singular
masculine of יַעֲנֶה
from עֲנֶה with
first person singular suffix ִי: to answer. Psalm 3:4; 4:1; 13:3; 17:6;
18:41; 20:1, 6, 9; 22:2, 21 (incorrectly heard); and
very many other places.
[33] מֵהַ֖ר Masculine singular noun הׇרׇר or הֶרֶר with prefix מֵ:
hill, mountain. Psalm 2:6;
3:4; 11:1; 15:1; 18:7; 24:3; 42:6; and many other
places.
[34] קָדְשֹׁ֣ו Masculine singular noun or adjective קֹֽדֶשׁ from קָדַֽשׁ with
third person masculine singular suffix וֹ: set apart, consecrated, dedicated,
devoted, sacred, holy. Psalm
2:6; 3:4; 5:7; 11:4; 15:1; 20:2, 6; 24:3; 28:2; 29:2; 30:4; and
many other places.
[36] שָׁכַ֗בְתִּי Kal preterit, first singular
of שָׁכַֽב: to lie down, especially in death. Psalm 3:5; 4:8; 41:8; 57:4; 68:13; 88:5.
[37] וָֽאִ֫ישָׁ֥נָה Kal future, first singular
of יָשַֽׁן or יָשֵֽׁן
with suffixed paragogic ׇה: to grow old, die, sleep. Psalm 3:5; 4:8; 13:3; 44:23; 78:65; 121:4.
[38] הֱקִיצֹ֑ותִי Hiphil preterit, first singular
of קֽוּץ: to awake.
Psalm 3:5; 17:15; 35:23; 44:23; 59:5; 73:20; 139:18.
[39] כִּ֖י A
particle usually introducing adversative, causal, exceptive, explanatory, or
temporal clauses: for.
[40] יִסְמְכֵֽנִי Kal future, third singular
masculine of סָמַֽךְ with first person singular
suffix ִי: to lean, lay, impose, uphold, support, sustain.
[41] לֹֽא־ Adversative participle, including negative
adverbs, indicates the absolute negation of the following verb; not.
[42] אִ֭ירָא Kal future, first singular
of יׇרֵא: to be afraid, anxious, reverence, fear.
Psalm 2:11; 3:6; 5:7; 15:4; 19:9; 22:23, 25; 23:4; 27:1,
3; 34:11; 55:5; 90:11; 111:10; 119:38; and very many other
places.
[43] מֵרִבְבֹ֥ות Construct of the feminine plural noun רְבָבָֽה from רָבַב with prefix מֵ: to multiply, proliferate, increase rapidly in
numbers or power; abundant, great, many, mighty, much, numerous, powerful;
multitude, myriad, ten thousand; myriads, million, thousands. Psalm 3:6; 91:7.
[44] עָ֑ם Common singular noun from עָמַֽם: nation, people, usually Israel as opposed
to gentiles. Psalm 3:6, 8; 7:8; 9:11;
14:4, 7; 18:27, 43, 43, 47; 22:6, 31; 28:9; and
very many other places.
[45] אֲשֶׁ֥ר The generic indeclinable relative pronoun,
originally a demonstrative, includes personal pronouns, of all genders: that,
which, who, etc. Psalm 1:1, 4; 3:6.
[46] סָ֝בִ֗יב Masculine singular noun, used also as an
adverb or preposition, from סָבַֽב
, distinct from בַּעֲדִ֑י above: to turn, be turned, cause, encircle, surround; around,
circling. The difference seems to be
that בַּעֲדִ֑י may be passive and protective, while סָ֝בִ֗יב may be active and aggressive, surrounding
for the attack, the kill. Psalm 3:6;
12:8; 18:11; 27:6; 31:13; 34:7; 44:13; 50:3; 76:11; 78:28; 79:3, 4; 89:7, 8;
97:2, 3; 125:2, 2; 128:3.
[47] שָׁ֣תוּ Kal preterit, third plural
of שִֽׁית or שָׁתַֽת:
set, place, put; stand erect; set in array, preparing to attack, attack. Psalm 3:6; 8:6; 73:28; 84:3; 88:6, 8; 90:8;
140:5. שָׁתַֽת is less likely. Psalm 49:14; 73:9.
[48] ק֘וּמָ֤ה Kal imperative, masculine singular of קֽוּם with suffixed
paragogic ׇה: to rise, be tall, tower, arise. Psalm 1:5; 3:1, 7; 7:6; 9:19; 10:12; 17:13;
35:2; 44:26; 74:22; 82:8; 132:8; and very many other
places.
[49] הֹושִׁ֘יעֵ֤נִי Hiphil preterit, third singular
masculine of יָשַֽׁע with
first person singular suffix ֵנִי: deliverance,
help, hope, salvation; He shall save me.
See יְֽשׁוּעָ֓תָה.
[50] אֱלֹהַ֗י Masculine plural noun אֱלֹהִֽים from אֱלוֹהַּ and אָלַֽהּ or אָלָֽה with first person
singular suffix ִי: to adore,
worship, invoke; of that or whom prayer or request is made and granted; used as
a singular – God; or of angels, idols, or men – gods; my God. See בֵֽאלֹהִ֬ים.
[51] הִכִּ֣יתָ Hiphil preterit, second singular
masculine of נָכָֽה:
to smite, strike. Psalm 3:7; 60:0;
69:26; 78:20, 51, 66; 105:33, 36; 121:6; 135:8, 10; 136:10, 17; and very many other places.
[52] אֶת־ Construct
of preposition אֵת: with, by,
near. Left untranslated as the sign of
the accusative. Psalm 2:3; 3:7.
[54] אֹיְבַ֣י Kal active masculine plural participle of אָיַֽב with
first person singular suffix ַי: to hate, be an adversary
or enemy; my enemies. Psalm
3:7; 6:10; 7:5; 8:2; 9:3, 6; 13:2, 4; 17:9; 18:0, 3, 17, 37, 40, 48; 21:8;
25:2, 19; and many other places.
[55] לֶ֑חִי Feminine singular noun לְחִֽי from לָחָֽה: cheek, jaw, jawbone. Psalm 3:7.
See Judges 15:15-19; Song of Solomon 1:10; 5:13.
[56] שִׁנֵּ֖י Construct of the common dual noun שִׁנַּיִם from שֵׁן and שָׁנַֽן: to sharpen; teeth. Psalm 3:7; 35:16; 37:12; 45:8; 57:4; 58:6,
112:10; 124:6.
[57] רְשָׁעִ֣ים Masculine plural adjective of רׇשׇׁע
from רׇשַׁע:
criminal, hater of God, lawbreaker, ungodly, wicked, as in opposition to the
whole of God’s kingdom, law, and will. Psalm 1:1, 4, 5, 6; 3:7; 7:9; 9:5, 16, 17; 10:2, 3, 4, 13,
15; 11:2, 5, 6; 12:8; 17:9, 13; 26:5; and many other places.
[58] שִׁבַּֽרְתָּ Piel preterit, second singular
masculine of שָׁבַֽר:
to afflict, destroy, distress, tear, break.
Psalm 3:7; 10:15; 29:5, 5; 34:18, 20; 37:15, 17; 46:9; 48:7; 51:17;
69:20; 74:13; 76:3; 104:11 (quench); 105:16, 33; 107:16; 124:7; 147:3. To buy, שָׁבַֽר, appears to be a distinct root with the
same spelling.
[59] לַיהוָ֥ה The Tetragrammaton, יהוה with prefix לַ: to The Lord. This is the לַ of authorship as well. Possibly defective for לַיהוָֹֽה.
[60] הַיְשׁוּעָ֑ה Feminine singular noun יְשׁוּעָ֓ה from יָשַֽׁע with prefix הַ: deliverance, help, hope, salvation. See יְֽשׁוּעָ֓תָה.
[61] עַֽל־ Construct of the adversative preposition
from עׇלׇה: with a root meaning of ascent or
springing, hence: above, at, away, beside, by, from, near, over, upon, against;
here simply on. See עָלָֽי.
[62] עַמְּךָ֖ Common singular noun from עָמַֽם with
second person singular masculine suffix ךָ: nation, people, usually Israel as opposed to
gentiles; Your people. See עָ֑ם.
[63] בִרְכָתֶ֣ךָ Feminine singular noun from בְּרָכָֽה and בָּרַֽךְ with
second person singular masculine suffix ךָ, distinct from אֶשֶׁר :to bend the knee, kneel, adore, bless, praise;
blessing. The difference seems to
be that אֶשֶׁר
indicates the state of being blessed; while בָּרַֽךְ shows the act of one person blessing
another. Here, God kneels in self
humiliation to bless His fallen and reluctant people. Psalm 3:8; 21:3, 6; 24:5; 37:26; 84:6;
109:17; 129:8; 133:3. See also בָּרַֽךְ: Psalm 5:12; 10:3; 16:7; 18:46; 26:12; and many other places.
[64]
Syncopation: the third סֶֽלָה
is missing. This can hardly be
accidental. Special attention is focused
on the fifth and sixth lines.
[65] ψαλμὸς Masculine nominative singular noun ψαλμὸς, οῦ, ὁ from ψάλλω: an impulse, a touch, sacred song, psalm.
[67] δαυιδ
Indeclinable proper noun: Δαβίδ or Δαυΐδ, a transliteration of דָוִד, the name of Israel’s united kingdom
second king.
[69] ἀπεδίδρασκεν Imperfect indicative active, third singular of ἀποδιδράσκω, a contraction
of ἀπο + διδράσκω: run away, escape, flee; when
he was fleeing.
[71] προσώπου Neuter nominative singular noun πρόσωπον, ου, τό: face, countenance, visage, presence.
[72] αβεσσαλωμ Indeclinable proper noun: Αβεσσαλωμ, a transliteration of אַבְשָׁלֹ֬ום, the name of David’s usurping son.
[75] αὐτοῦ Genitive
singular reflexive pronoun αὐτόϛ, ή, ό: here
used as a third person possessive pronoun, his; the son his or his son; that
is, David’s son.
[78] ἐπληθύνθησαν Aorist indicative passive, third plural of πληθύνω from πίμπλημι: root, to fill; to accumulate, augment, increase, multiply.
[79] θλίβοντές Present active participle, masculine nominative plural from θλίβω: to
afflict, persecute, press, press hard, squeeze, make narrow by pressure, be put
in a tight spot; the ones afflicting, enemies, adversaries.
[80] ἐμέ, μέ Accusative first singular personal pronoun ἐγὼ, ἐμοῦ
or μοῦ: I, me, mine, we, us, our, ours. The accent was attracted to the previous
word; so that they are pronounced as a single word, where με becomes a suffix.
[81] πολλοὶ Masculine nominative plural adjective πολύς, πολλή, πολύ;
genitive πολλοῦ,
πολλῆς, πολλοῦ: great, large, many, much;
plural – the many, masses, multitudes; however, a distinct word from πληθύνω.
[82] ἐπανίστανται Present indicative middle, third plural of ἐπανίστημι, a contraction
of ἐπι
+ ανά + ἵστημι: to rise or stand up above,
against, or over; up rise, rebel.
Alternatively, a contraction of ἐπαν
+ ἵστημι: as soon as or whenever they
rebel.
[84] λέγουσιν Present indicative active, third plural or present active
participle, masculine dative plural from λέγω: to address, arrange, declare, express, gather, lay, make
a formal speech. Stronger and more
definite than λαλέω.
[85] τῇ ψυχῇ Feminine dative singular noun ψυχή, ῆς, ἡ from ψύχω: breath, anything that breathes, life, the life
principle a soul. Distinct from ζάω, ζωή which pertain to
vigor, vitality, liveliness, living.
[86] ἐμοῦ, μου Genitive first singular personal pronoun ἐγὼ, ἐμοῦ or μοῦ:
I, me, mine, we, us, our, ours.
[89] σωτηρία Feminine nominative singular noun σωτηρία, ας, ἡ from σώζω: to save; a saving,
preservation, deliverance, salvation.
[91] ἐν
Preposition of location or place: in the presence of, in.
[92] θεῷ Masculine dative singular noun θεός, οῦ,
ὁ and ἡ: of that or
whom prayer or request is made and granted; used as a singular – God; or of
angels, idols, or men – gods, goddesses.
[93] διάψαλμα Neuter nominative singular noun διάψαλμα[τ],
ατος, τό,
a
contraction of διά + ψαλμα: apart from the psalm, through the psalm, selah, consider,
chant.
[96] ἀντιλήμπτωρ Masculine nominative singular noun ἀντιλήμπτωρ, ορος, ὁ, a contraction of ἀντι + λήμπτωρ: helper,
protector
[98] δόξα Feminine nominative singular noun δόξα, ης, ἡ from δοκέω: appearance,
reputation, honor, worship, glory; here the Shekinah Glory of God.
[99] ὑψῶν Present active participle, masculine nominative singular
from ὑψόω and ὕψος, εος, τό: the heave offering, to raise
aloft, lift up, establish, exalt; the one who exalts, or is exalted (active in
form, but middle in force), tower, exaltation, establishing.
[100] κεφαλήν
Feminine accusative singular noun κεφαλή, ῆς, ἡ: chief, crown, principal, superior, top, cornerstone,
head.
[101] φωνῇ
Feminine dative singular noun φωνή,
ῆς, ἡ: articulate
sound, call, cry, sound, speech, voice.
[102] πρὸς Preposition πρός
with accusative after verbs of speaking indicates the person addressed: to.
[104] ἐκέκραξα
Aorist indicative active, first singular of ἐκράζω, a contraction of ἐκ
+ κράζω: to call or cry out,
exclaim, shout. However, the form most
closely follows the pluperfect in basic form with aorist or perfect
endings. Hence, the aorist is normally, ἔκραξα; the future, κράξω; the perfect, κέκραγα; the pluperfect, ἐκέκραγειν. Whether,
the extra letters are best explained as a prefix, or as an irregular form, the
intent is clear enough: the shout is dramatic or emphatic and final as in τετέλεσται.
[105] ἐπήκουσέν
Aorist indicative active, third singular of ἐπακούω, a
contraction of ἐπί
+ ἀκούω: to attend,
hear or listen with favor, answer.
[108] ἁγίου
: Neuter genitive singular adjective ἅγιος, ία, ιον: , set apart,
dedicated to, sanctified, holy.
[109] ἐγὼ
Nominative first singular personal
pronoun ἐγὼ,
ἐμοῦ or μοῦ:
I, me, mine, we, us, our, ours.
[110] ἐκοιμήθην
Aorist indicative passive, first singular of κοιμάω: I was lulled or put to sleep, to death, killed.
[111] ὕπνωσα
Aorist indicative active, first singular of ὑπνόω:
I slept.
[112] ἐξηγέρθην
Aorist indicative passive, first singular of ἐξεγείρω, a contraction
of ἐξ + ἐγείρω: I was awakened, raised.
[115] ἀντιλήμψεταί
Future indicative middle or passive, third singular of ἀντιλαμβάνω, alternate spelling of ἀντιλήψεται, a contraction
of ἀντι + λαμβάνω: a term for the work of the
Holy Ghost, to aid, assist, help, uplift; reflexive – he himself will help,
lift me up. The second accent was
attracted from the following word.
[116] φοβηθήσομαι
Future indicative middle, first singular of φοβέω: to be afraid, alarmed, apprehensive, dread, reverent,
terrified, tremble.
[117] μυριάδων Feminine
genitive plural noun μυριάς, άδος (α), ἡ: innumerable,
myriad, ten thousand, vast multitude.
[121] συνεπιτιθεμένων Present
middle or passive participle, common genitive plural from συνεπιτίθημι, a contraction of συν + επι + τίθημι: to lay, place, set, sit; set
together on or against, placed or set in array against, join in attack, arrayed, attack.
[123] ἀνάστα, apocope
from ἀνάστηθι Aorist imperative
active, second singular of ἀνίστημι, a contraction
of ἀνά + ἵστημι: to stand up or arise, to resurrect. The connection with the resurrection of
Christ is inescapable.
[125] θεός
Masculine nominative singular noun θεός, οῦ,
ὁ and ἡ: of that or
whom prayer or request is made and granted; used as a singular – God; or of angels,
idols, or men – gods, goddesses; here used as a vocative.
[129] ἐχθραίνοντάς Present active participle, masculine genitive singular
from ἐχθραίνω, a contraction of ἐχ + θραίνω:
to hate, be an adversary or enemy, at enmity; the state of alienation or enmity. The second accent was attracted from the
following word.
[130] ματαίως Masculine or feminine Attic (or Doric) accusative plural adjective μάταιος, αία, αιον; or adverb ματαίως from μάτην:
empty, idle, vain; vainly.
Alternatively, Aeolic or Doric present or imperfect
indicative active, second singular of μάταιόω: to bring to nothing, render futile. Distinct from κενά. Contrary to the lexicon we prefer to see ματαίως, not as
something empty or vain; but rather as something made empty or vain, brought to
nothing, rendered futile. Any
relationship between this word and cheek or jawbone remains a mystery. See http://www.perseus.tufts.edu/hopper/
[132] ἁμαρτωλῶν Common genitive plural adjective ἁμαρτωλός, οῦ,
ὁ and ἡ
from ἁμαρτάνω: miss a mark, err,
offend, sin, sinners, the sinners as a class of people; sinner.
[133] συνέτριψας Aorist indicative active, second singular of συντρίβω, a contraction
of συν
+ τρίβω: to rub together, weaken, bruise, break, smash, shatter.
[137] εὐλογία Feminine nominative singular noun εὐλογία, ας, ἡ from εὐλογέω, a contraction of εὖ + λογέω: to bless, a
blessing.
[138]
Both Vulgata and LXX, therefore, likely J p-H and S p-H as well, emphasize the
point that this is David’s God, not the God of the Jewish populace: so very
reminiscent of Matthew 27:43
[139]
Or crown. Which is more at stake here,
the life of the king or the preservation of the kingdom. Both ideas are so closely intertwined as to
be inseparable. If either David, or
prophetically, Christ is lost, the kingdom itself ceases to exist. This Psalm reasons at the heart of the
Davidic Covenant, and the promise of God.
[141]
This is not a one-time occurrence in David’s life, but his often repeated and
characteristic experience. However, the
words suggest something stronger than rest and sleep; the suggest death and
resurrection. While the wicked see their
victory over David’s Christ, and a violent end to His life; from God’s
perspective this is the work of the loving and tender Father laying His Son to
rest, and raising Him again to newness of life.
[142]
Syncopation: the third סֶֽלָה
is missing. This can hardly be
accidental. Special attention is focused
on the fifth and sixth lines.
[143]
Is David praying for God to stand up, or for God to resurrect him and restore
the throne? It makes little sense for
anyone to ask God to stand up. If David
is asking God to arise and therefore act on his behalf, to what end? The prayer is still concerned with the
restoration of the kingdom. The prayer
asks that God stand David up again. The
sense is Lord resurrect me. The missing personal pronoun is supplied in
the poetic parallelism immediately after σῶσόν.
[144]
The same people, who are so antagonistic, even attacking God’s king David, and
God’s Christ, are called His people.
These also receive His blessing: seemingly, even though they don’t want
it.
[145]
Absent in Greek. This seems to support
the notion that this is a Hebrew cantor’s notation. However, we have ignored many such Hebrew
notations. They make no sense, except in
Hebrew: even there, only for expert cantors.
If this is the case, there is no point in continuing them in Latin,
Greek, or English; they are of no use except for highly trained musicians, who
are studying the ancient musical arrangements.
Comments
Post a Comment