Psalms 75-76

Psalms 75-76 share about 33% of their words. Both psalms of Asaph, they have several shared roots, notably: thanks, name, judgment, earth, all, pillars / stand, announce / aristocrats. The last two are puns. The use of hand is contrasted, the hand of Yahweh in 75, hands failing in 76.

The role of the psalmist is magnified as a herald for ever. Who is the speaker in each phrase? Verse 7 has two of the four cardinal points (east, the going forth, west, the setting).

I ask this question in Seeing the Psalter. 

Who is the mysterious subject I who judges the upright and stabilizes the pillars of the earth and gives instruction to the boastful? On resumption in verse 10, does the psalmist become the subject I since the psalmist clearly can sing a psalm? But we would hardly expect the psalmist to chop off the horns of the wicked. If we did, then the poet would be acting in the place of God. But perhaps that is part of the mystery or perhaps there are two voices in these verses. Who are we that our words might have such an effect?

Tate summarizes psalm 75 around the three metaphors: the pillars, the foaming cup, and the horns. He notes that others have wrestled with the abrupt changes of speaker in the poem. He separates the speakers of verses 10 (human praise) and 11 (a closing oracle, i.e. God speaking). I would not use the term oracle (nvm) here since technically it is explicit in two psalms only, 37 and 110. Tate then cites Gunkel that "the speaker is cooperating with God in the divine judgment". 

	spr thlim		Book of Psalms
	yh		75
a	lmnxk al-twkt. mzmor lasf wir.	1	For the leader. Do not destroy. A psalm of Asaph. A song.
b	hodinu lç alohim hodinu vqrob wmç, sipru nplaotiç.	2	We give thanks to you O God we give thanks. And your name is near, your wonders recount.
g	ci aqk moyd, ani miwrim awpo't.	3	For I will receive at the appointed time, I myself the upright will judge.
d	nmogim arx vcl-iowbih. anoci ticnti ymudih slh.	4	Softened is earth and all those sitting in her. I even I stabilize her pillars. Selah.
h	amrti lhollim al-tholu, vlrwyim al-trimu qrn.	5	I said to the boastful, Do not boast, and to the wicked, Do not exalt the horn.
v	al-trimu lmrom qrncm, tdbru bxvvar ytq.	6	Do not exalt on high your horn, or speak with a stiff neck.
z	ci la mmoxa ummyrb, vla mmdbr hrim.	7	For not from the going forth or from the setting, nor from the wilderness, is exaltation.
k	ci-alohim wop't. zh iwpil vzh irim.	8	For God is judge. This one he humbles and this one he exalts.
't	ci cos bid-ihvh viin kmr mla msç vigr mzh. aç-wmrih imxu iwtu, col rwyi-arx.	9	For there is a cup in the hand of Yahweh and the wine is red, full of mixture, and he wrings out from it. Surely the dregs they will suck, will imbibe, all the wicked of the earth.
i	vani agid lyolm. azmrh lalohi iyqob.	10	But I myself, I will announce forever. I will sing a psalm to the God of Jacob.
ia	vcl-qrni rwyim agdy. trommnh qrnot xdiq.	11	And all the horns of the wicked I will chop off. I will exalt the horns of one who is righteous.

	yv		76
a	lmnxk bnginot. mzmor lasf wir.	1	For the leader. On strings. A psalm of Asaph. A song.
b	nody bihudh alohim. biwral gdol wmo.	2	Renowned in Judah is God. In Israel great is his name.
g	vihi bwlm suco, umyonto bxion.	3	And there is in Salem his booth, and his habitation in Zion.
d	wmh wibr rwpi-qwt, mgn vkrb umlkmh slh.	4	There he shatters the fire-brands of bow, shield, and sword, and battle. Selah.
h	naor ath adir mhrri-'trf.	5	Light-giving you are more excellent than mountains of prey.
v	awtollu abiri lb nmu wntm, vla-mxau cl-anwi-kil idihm.	6	Taken as spoil are the mighty of heart. They have slumbered their sleep, and all forceful persons fail to find their hands.
z	mgyrtç alohi iyqob, nrdm vrcb vsus.	7	From your rebuke O God of Jacob, stupefied are both chariot and horse.
k	ath nora ath umi-iymod lpniç maz apç?	8	You are to be feared, you yourself, and who can stand in your presence at the onset of your anger?
't	mwmiim hwmyt din. arx irah vwq'th,	9	From heaven you made sentence heard. Earth feared and was quiet,
i	bqum-lmwp't alohim, lhowiy cl-ynvvi-arx slh.	10	When God arose to judgment, to save all the afflicted of the earth. Selah.
ia	ci-kmt adm todç. warit kmot tkgor.	11	For human heat will thank you. The residue of heat you will wear.
ib	ndru vwlmu lihvh alohicm. cl-sbibiv, iobilu wi lmora.	12	Vow and pay to Yahweh your God. All round about him, convey tribute fearfully.
ig	ibxor ruk ngidim. nora lmlci-arx.	13	He will enclose the spirit of aristocrats. He will be feared by the kings of the earth.

Psalm 76 is not one of the Do Not Destroy psalms as is Psalm 75. According to Tate, it is classed with other Psalms of Zion (46, 48, 84, 87). It seems to divide nicely into 4 three verse stanzas. I think this should be verified from the music. At first glance, such a simple form does not seem to stand. 

Verse 5 is connected through its opening note (g) as a comment on the prior verse. (Perhaps it is the content of the Selah!) Verses 6 and 7 are similarly connected. Verses 8 and 9 also. The second verse of each pair makes the connection by starting the verse on a g rather than the usual tonic e. So I would divide, based on the music 1, 2-3, 4-5, 6-7, 8-10, 11-13. Fear dominates the last 6 verses. (Earth quiet has been observed in the past year.)

This is not how I divided the psalm in Seeing the Psalter, which I wrote when I had only 3 years experience with the music.

• Only verse 12 is a tricolon. 
• Verses 5 has no rest. It is a single thought complementing verse 4. Pace the Selah. 
• Verse 8, also without a rest, is a fearfully wrought line with a stark sudden rise to the sixth, and then a recitation alternating between the super-tonic and the tonic.

Pairs of word roots used only once - a sampling.

I said, let's leave it for a while, but you knew that 4 million pairs was too many because lots of possibly paired roots simply don't occur. There are a total of 282,180 pairs of stems that are used in the Hebrew canon. Of these 61,745 are uniquely used as a consecutive pair. That's 22 percent. So the result is true that unique paired roots are quite common. Still it might be a useful set of tables. So here's the one for 'lb'. /lbw/ is represented 71 times as expected. I eliminated most of the domain of Names to reduce it further (c 48,998 remaining). I am still left with some mid-verse items occurring after a rest which should not be counted. The very first one is interesting: pure-heart in that sequence only occurs once. Equally if we reverse the sequence, heart pure only occurs twice so unfortunately you wouldn't see it if I only posted uniquely used pairs!

more considerations required... How could this be more useful on a blog? Hmm - after a night's sleep, it is pretty clear - it just needs a different format: sort by root, remove the repetition, - and perhaps more info. Will think about it... 

The full query is one of the most useful ways of looking up an unfamiliar verse in a manuscript. It also tells you more about how a particular root is used. Usage is what gives a word its various senses. I have replaced the data in a much more condensed form. This might actually work. 

Note that some of the URLs are being rendered incorrectly by the blogger editor software. All last year I used relative URLs over the last two months. These are coded the same way but are failing to render correctly. (As you will see if you try them - compare lb - correct - coded as absolute, with lb+ incorrect coded as relative). In any case this is an experimental post. If I do more, I will abandon relative URLs.

lb

abd Jer 4:9 abl Eccl 7:4 ahb Jdg 16:15 avh Psa 21:3 akvr Psa 44:19 aiw Psa 64:7 aml Eze 16:30 amt Isa 38:3 ank Lam 1:22 anih Pro 30:19 anci Psa 109:22 ap Psa 58:3 apr Isa 44:20 awr 2Sa 17:10 b Pro 31:11 bda 1Kgs 12:33 bin Pro 8:5 bl 1Ch 12:34 blq Nah 2:11 bxy Eze 33:31 glh Pro 18:2 gll Eze 20:16 gm Eccl 9:3 dag Pro 12:25 dvh Lam 5:17 dlq Pro 26:23 dn Exo 31:6 hmh Jer 48:36 hmn Est 6:6 hr Psa 46:3 zat Ezr 7:27 zvr Pro 23:33 zch Pro 20:9 zyp Pro 19:3 kzh Jer 23:16 klb Psa 119:70 klh Pro 13:12 kll Eze 28:8 kmm Psa 39:4 knh Jer 12:3 knp Job 36:13 kx 2Kgs 9:24 kqq Jdg 5:15 krm Eccl 7:26 +hr Pro 22:11 ibw Psa 102:5 ihvdh Zec 12:5 ihvh Psa 84:3 ikd Psa 33:15 imn Eccl 10:2 isr Pro 23:12 ixa Gen 42:28 ixr Pro 3:1 iqw Eze 3:7 ira Psa 27:3 irbym 1Kgs 12:26 irvwlm Eccl 1:16 iw Jer 23:26 iwn Song 5:2 cah Eze 13:22 ck Job 36:5 cwl 1Sa 25:31 lbb Eze 28:6 mad Eze 27:25 mgn Lam 3:65 mhr Isa 35:4 mvg Eze 21:20 mll Dan 7:28 nax Pro 5:12 nba Eze 13:17 nbia Eze 13:2 nhm Psa 38:9 nqm Isa 63:4 sbb Ezr 6:22 sgr Hos 13:8 svg Pro 14:14 smc Psa 112:8 syr 2Kgs 6:11 str Job 31:27 yvh Pro 12:8 y+p Psa 61:3 ylz Psa 28:7 ylm Psa 44:22 ylx 1Sa 2:1 ymd Eze 22:14 yml Psa 107:12 ymq Pro 25:3 ynh Lam 3:33 yxb Pro 15:13 yqb Jer 17:9 yrc Pro 16:1 ywv Gen 27:41 ph Eccl 5:1 pvg Gen 45:26 pkd Psa 119:161 pth Job 31:9 xdiq Pro 10:20 xyq Lam 2:18 xrr Gen 8:21 qir Jer 4:19 qna Pro 23:17 qwh Pro 28:14 qwk Isa 63:17 qwr Pro 22:15 rah Psa 66:18 raw Psa 40:13 rkw Psa 45:2 rcc Job 23:16 wal Psa 37:4 wcl Isa 44:18 wm Deu 28:65 wmm Psa 143:4 wmn Isa 6:10 wth Eccl 9:7 thvm Exo 15:8 tvc Psa 40:11 tvr Eccl 2:3 tvrh Isa 51:7 tnvr Hos 7:6 tqy 2Sa 18:14

lbat

bit Jos 19:6

lbb

akr Num 15:39 alh 1Sa 21:13 amn 2Ch 19:9 brc Deu 29:18 dmh Isa 10:7 hll Eccl 9:3 kmx Psa 73:21 krp Job 27:6 +rd Dan 5:21 igh Psa 13:3 id Dan 8:25 ikm Deu 19:6 iph Pro 6:25 iry Deu 15:10 irw Job 17:11 cll Song 4:9 cny Lev 26:41 lvw 2Sa 13:8 lkm Psa 104:15 nbb Job 11:12 ngy 1Kgs 8:38 nvy Isa 7:2 sll Psa 84:6 xvlh Jon 2:4 xvr Psa 73:26 xpn Job 10:13 qvm Dan 7:4 qry Joe 2:13 ry Dan 2:30 war Psa 73:26 wch Psa 73:7 wmd Isa 10:7 wmy Isa 6:10 wpl Dan 5:22 tmh Deu 28:28

lbi

mxrim Dan 11:43

lbia

am Eze 19:2 gd Deu 33:20 knq Nah 2:13 ily Joe 1:6 xvd Job 38:39 xvq Isa 30:6

lbn

av Lev 13:24 avr Isa 30:26 alvn Hos 4:13 asp Gen 29:22 bgd Eccl 9:8 gby Song 4:6 gdd Exo 16:31 gry Exo 5:19 zhb Isa 60:6 zcr Isa 66:3 kmr Exo 1:14 kpr Isa 24:23 kq Exo 5:14 kwp Gen 30:37 igy Isa 43:23 ihb Gen 11:3 iin Gen 49:12 chh Lev 13:39 ml+ Jer 43:9 mql Gen 30:37 mrr Song 3:6 mww Gen 31:34 ngd Gen 31:22 nwg Gen 31:25 svs Zec 6:3 sm Exo 30:34 spr Gen 29:13 yx Song 4:14 ywh Exo 24:10 pxl Gen 30:37 rbh Gen 31:36 rvx Gen 24:29 wkr Jos 19:26 wcm Gen 32:1 wlc Joe 1:7 wrq Zec 1:8 tpl Deu 1:1

lbnh

mqdh Jos 10:29 ngb Jdg 21:19 nsy Num 33:21

lbnvn

almg 2Ch 2:7 brzl Isa 10:34 glyd Zec 10:10 zh Deu 3:25 kms Hab 2:17 cnyni Deu 1:7 mvl Jos 9:1 ygl Psa 29:6 ylh Jer 22:20 prk Nah 1:4 ptk Zec 11:1 rik Song 4:11 ryw Psa 72:16 wlk 1Kgs 5:28 wrw Hos 14:6

lbni

grwvn Exo 6:17 mkli 1Ch 6:14

lbw

ab Lev 16:32 abn+ Lev 8:7 adm Isa 63:2 ahrn Lev 8:13 akd Dan 10:5 aib Psa 132:18 aic Song 5:3 bdd Lev 6:3 bch 2Sa 1:24 blh Psa 102:27 blwaxr Dan 5:29 gah Psa 93:1 gbr Job 39:19 hn Eze 42:14 kpn Eze 10:7 kpw Job 30:18 ivm Exo 29:30 isp Gen 41:42 cbw Pro 27:26 cmv Job 38:14 csp Eze 16:13 crbl Dan 3:21 mdd 2Sa 20:8 ydi Isa 49:18 yvn Zec 3:4 yzz Gen 27:16 ynn Job 38:9 yrm 2Ch 28:15 prw Eze 38:4 prtm Est 6:9 pwt Eze 44:17 xdq Job 29:14 xvm Jon 3:5 xivn Isa 52:1 xmr Eze 34:3 rvk 1Ch 12:19 rmk Jer 46:4 wavl 1Sa 28:8 wcr Hag 1:6 wll 2Ch 28:15 wlw Est 5:1 wmlh Isa 4:1 wna Job 8:22 wqh 2Ch 9:4

Psalms 145:8-14

 I am very happy to present our first formal project in the Hebrew Bible Music Project at the Church of St John the Divine in Victoria, BC. 

The Choral Scholars are under the direction of David Stratkauskis. My introduction is 3 minutes. The 8 verses take just over 4 minutes to sing. Thanks to St John the Divine and David and the scholars for their work to create this. 

St John's has done one other earlier recording in a live liturgical setting of Isaiah 12. Both these show the applicability of this music to use in a liturgical setting. Both these examples show just how well the music interprets the text and enhances our ability to hear it. 

We hope to do more of these examples in the months and years to come. St John the Divine, Victoria BC, has set up a fund for contributions to fund additional projects. 20% of the donations to the fund go to the Organ Restoration project. The remaining 80% is for the performance costs of producing the video. The purpose is to show how the music embedded in the Hebrew text can be effectively used in a liturgical setting.

The requirements for approval of a music project are that it should illustrate the liturgical use of the music embedded in the text of the Hebrew Bible. Readers of this blog will know that I have been hoping for suggestions outside of my own arrangements. A portion of the donations for a project under the fund can be directed to the arranger of the music. If you would like to contribute to a project, please feel free to direct a donation to the Church of St John the Divine. If you would like to sponsor a project, please let me know your thoughts on the passage, suggested musical forces, potential arranger, or any other issues.

Related links: Isaiah 12 as a psalm in the lectionary, Isaiah 12 performance, Psalms 145 in the lectionary, Psalms 145:8-14, the music. St John the Divine, Canada Helps.

Biblical Studies Carnival

 From Phil Long at Reading Acts, Peter Goeman has posted the last carnival for 2020 here. My thanks to Peter for a couple of mentions. I hope people can begin to enjoy the full SimHebrew concordance I have posted.

I see my name down for the February carnival - I'd better wake up and start reading posts again.

The Discipline of Reading the Psalms

Is this a New Year's Resolution?

Since December 16, 2020 I have gone back to looking at the psalms, starting with Psalm 51. I have not achieved any particular discipline. My going back is more a random access to Psalms, but we have covered quite a few these past two weeks, 51, 119, 68, 96, 93, 100, 1, 2, and 78 and I have probably mentioned a few others. We have managed about 1 Psalm every two days. I will try and keep this up. We have covered the two longest psalms in this set of 9. That's a lot of verses.

I find my thoughts somewhat random. I have at my fingertips psalm output in Hebrew, SimHebrew, my English translation, and with measures of syllables by colon (=stich, poetic line), or the full prosody of the music.

Of course I can look at other translations - but I find them still opaque. My transparency comes from the fully searchable nature of my database and the number of ways I have been able to short-circuit the laborious finding similar turns of phrase in the Hebrew text. The nice thing about the text in a database is that if there's something I can't find, I can design a query to narrow it down. But while I am transparent to myself, I may be still opaque to my readers.

When I say, for instance that the phrases in Psalm 93 pride clothed, and strength self-girded are both unique phrases in the Scripture, I have proven that by looking at the sequence of the paired roots. These two roots occur many times, but the pair only occurs this once. I have a special form for this. I have been wondering how I could make this sort of phrasing available on web pages. A. It doesn't seem very easy at the moment. B. I wonder how significant such uniqueness is. Rarity may be more frequent than I would have thought. The sampling of this ancient tongue that we have is not huge.

I tried to see if I could use the concordance pages, I looked up pride, thinking I would click the link for gah. Hey - wait! Pride occurs three times in the search on the concordance page: once for a pride in the sense of a pride of lions, and once for the verb to gather, where it is the lions gathering, so I used a reflexive, they pride themselves, inventing a new use of a verb for the lion's gathering. But the real pride is still there. It came up third because I had it classified under Sin - not entirely fair. (There is a root for esteem, but pride itself is not always 'bad').

Furthermore I had an error in the assignment of the root for that use of /asp/ and I had to fix it. Then I broke the concordance page. All the links stopped registering on the browser. (I think they would have worked on my phone - but I didn't try until I made another mistake and broke them for real.) How they failed after editing locally, I don't know, but I was able to restore them since I have them all in the database as well - and after I restored them, and spent 10 minutes away from the computer, the problem went away. (!)

So having fixed the blog, I clicked the link for /gah/ and searched again for pride. It is somewhat frequently used. How could I narrow down the possible unique uses of this word with other adjacent words without the use of the database? I could copy all the words into an offline table from the web page. Then look up the references and see where those references also occurred in other concordance pages. Wait a minute, there are a hundred pages of those - that would be painful. 

It takes several minutes to load the whole glossary on a single webpage. This can be searched but that too is more than cumbersome. Finding the join between gah and lbw cannot be done reasonably without a different strategy.

So I come back to the question, how useful is the unique combination concept? There appear to be several roots that are uniquely used with /lbw/ - not just pride. I was trying to answer this question too quickly. It needs to be reasoned from the most basic data.

lbw (clothe, לבש) has 157 instances. gah (pride, גאה) has 94 instances. So there are 157 other roots that precede lbw besides gah. Surprisingly the first I noticed in the query output was lbw itself. Three times lbw precedes itself: Once in Psalm 93! - but it is across cola and I was measuring by verse. I don't want to see it when it crosses cola, just when it is the same colon - i.e. part of the same phrase between pauses in the verse. The other two are real occurrences: Zephaniah 1:8, clothed in alien clothing. And Job 29:14, Justice I clothed and it clothed me.

It turns out there are 71 instances of /lbw/ where it occurs only once with its preceding root. So uniqueness of paired words is not rare. It must follow that the remaining 86 instances are not unique. Either there is no root preceding /lbw/ in the verse or there are several instances of a few roots. We have already seen that it recurs with itself 3 times. Here are the 25 instances that recur more than once.

aiw 6, alvh 2, argmn 4, at 2, ath 2, awr 2, bgd 7, bit 2, bli 3, bwr 2, chn 3, ci 2, cl 2, csa 2, hdr 4, la 3, lbw 3, mlc 2, ntn 2, qdw 3, qrb 3, raw 3, wrt 2, yl 4, yvr 3. (Total is 73 leaving 13 with no preceding root. It adds up!) Of course all the references are in the post for lbw. (and that's not leg-before-wicket).

Would this be the pattern for other pairs of roots? I would only need to test about 2000x2000 possibilities to find out how many of these 4 million combinations occur only once. Maybe not but let's leave it for a while.

What Psalm would summarize this complexity? Is there a psalm that expresses large numbers and theories of combinatorics? Maybe Psalm 3. It's important anyway. Psalm 2 has just mentioned the enemies of the anointed. Psalm 3 multiplies the straits.

	spr thlim		Book of Psalms
	g		3
a	mzmor ldvid, bborko mpni abwlom bno.	1	A psalm of David, when he ran away from the face of Absalom his son.
b	ihvh mh-rbu xrii! rbim qmim ylii.	2	Yahweh, how multiplied my straits! Many arise over me.
g	rbim aomrim lnpwi, ain iwuyth lo balohim slh.	3	Many say of me, There is no salvation for him in God. Selah.
d	vath ihvh mgn bydi, cbodi umrim rawi.	4	But you, Yahweh, a shield about me, my glory, and lifting high my head.
h	qoli al-ihvh aqra, viynni mhr qodwo slh.	5	My voice, to Yahweh I call, and he answers me from his holy hill. Selah.
v	ani wcbti vaiwnh. hqixoti, ci ihvh ismcni.	6	I lie down and I sleep. I awake, for Yahweh supports me.
z	la-aira mrbbot ym, awr sbib wtu ylii.	7	I will not fear the multiplicity of people, that surround set over me.
k	qumh ihvh howiyni alohii ci-hcit at-cl-aoibii lki. wini rwyim wibrt.	8	Arise Yahweh. Save me my God for you strike all my enemies on the cheek. The teeth of the wicked you break.
't	lihvh hiwuyh. yl-ymç brctç slh.	9	Of Yahweh is the salvation. On your people your blessing. Selah.

Happy New year

 It would be remiss to forget the day, for all the ambivalence we have suffered about being happy these past 12 months!

Happy - yes by all means. New - relatively. Year - more of that time stuff.

Teaching the next generation

 The human parents are responsible for teaching the instruction (Torah) to the generation to follow. No surprise here. If we are just a clever bootstrap of nature within the limited domain of space-time, then we seem to be very clever, foreseeing the future by knowing the riddles of the past and the need for a particular trajectory of care, that care in itself reflecting the character of the force that drives us forward - it is indeed forward in time and generation because though we can imagine backward (all the laws of science with the sign of time reversed) we cannot 'yet' go there.

Psalm 78 is riddle and parable, part of the metaphoric imagery in which we live. The first 8 verses specify the means of escape - a folly in God. Even the ancients knew that there was mystery at the heart of all knowledge. What is our folly (csl)? Tate like everyone else assume the summary of anger and wrath is punishment. Punish never occurs in the Psalm or anywhere else in the Hebrew Scripture. Consequences surely do, but whose responsibility is that? 

Does the chosen humanity know that our actions, our policies and their consequences, are not up to scratch? It seems that the natural solution is to retry the imagery in every generation. Did it work? We have had great progress and marvels of technology but have we learned to prepare for the unknown? to care for the poor and other unfortunates? Dickens had it right with his ghost of Christmas yet to come.

I think we are working on it. It's true to say that the poet attributes the consequences to the fury, anger, indignation, and wrath of Yahweh. These are all part of the domain of wrath right at the bottom of the page. I have been very careful not to overlap these many different words. With respect to the character of Yahweh, we should note also the attribution of grief (verse 58). For other uses, see cys. (Not the same word as in the famous triple in Isaiah 53. See klh, illness.)

I have also been careful not to use the gloss punish, because there is no root in Hebrew that has punish as a necessary gloss. The KJV translators used it for a half-dozen roots and even when there was no word at all in the text for it. (You can verify my analysis - the stems used by others for punish are all listed here. For the record, I came to this conclusion based on my experience of translating using contextual pattern matching. I did not set out with this particular issue in mind.)

	spr thlim		Book of Psalms
	yk		78
a	mwcil lasf. hazinh ymi torti. h'tu aozncm lamri-pi.	1	An insight of Asaph. Listen my people to my instruction. Bend your ears to the sayings of my mouth.
b	aptkh bmwl pi. abiyh kidot mni-qdm,	2	I will open my mouth in a parable. I will ferment riddles from of old,
g	awr wmynu vndym, vabotinu sipru-lnu.	3	which we have heard and known, and our ancestors recounted to us.
d	la nckd mbnihm ldor akron msprim thilot ihvh, vyzuzo vnplaotiv awr ywh.	4	We will not conceal from their children in the generation to follow, recounting the praises of Yahweh, and his strength and his wonders which he did.
h	viqm ydut biyqob vtorh wm biwral, awr xivvh at-abotinu, lhodiym lbnihm,	5	He raised a testimony in Jacob and he set up instruction in Israel, which he commanded our ancestors, to make known to their children,
v	lmyn iidyu dor akron bnim iivvldu, iqumu vispru lbnihm,	6	so that the generation to follow will know. The children to be born, will arise and recount to their children,
z	viwimu balohim cslm, vla iwcku mylli-al, umxvotiv inxoru,	7	so they might set up their folly in God, and not forget the prodigality of God, and observe his commandments,
k	vla ihiu cabotm dor sorr umorh, dor la-hcin libo, vla-namnh at-al ruko.	8	and not become like their ancestors, a rebellious and provocative generation, a generation not preparing its heart, and whose spirit did not believe God.
't	bni-apriim nowqi romi-qwt, hpcu biom qrb.	9	The children of Ephraim, equipped and ready with bow, changed in the day of close combat.
i	la wmru brit alohim, ubtorto mianu llct.	10	They did not keep the covenant of God, and in his instruction they would not walk.
ia	viwcku ylilotiv, vnplaotiv awr hram.	11	And they forgot his prodigality, and his wonders that he had showed them.
ib	ngd abotm ywh pla, barx mxriim wdh-xoyn.	12	In front of their ancestors he did a wonder, in the land of Egypt, the field of Zoan.
ig	bqy im viybirm, vixb-mim cmo-nd.	13	He split sea and made them cross over, and he made waters stand firm in a heap.
id	vinkm bynn iomm, vcl-hlilh baor aw.	14	And he guided them in a cloud by day, and all the night long in the light of fire.
'tv	ibqy xurim bmdbr, viwq cthomot rbh.	15	He split rocks in the wilderness, and gave drink as abundant abysses.
'tz	vioxia nozlim msly, viord cnhrot mim.	16	And he brought forth flows from a cliff, and made waters descend as rivers.
iz	viosipu yod lk'toa-lo, lmrot ylion bxiih.	17	But they added still sin against him, to provoke the Most High in the arid places.
ik	vinsu-al blbbm, lwaol-aocl lnpwm.	18	And they tempted God in their heart, by asking food for themselves.
i't	vidbru balohim. amru hiucl al, lyroç wulkn bmdbr?	19	And they spoke against God. They said, Is God able, to arrange a table in the wilderness?
c	hn hch-xur vizubu mim unklim iw'topu. hgm-lkm iucl tt? am-icin war lymo?	20	Hey! he struck a rock and out gushed water and the torrents overflowed. Is he even able to give bread? Or will he prepare meat for his people?
ca	lcn wmy ihvh vitybr vaw niwqh biyqob, vgm-af ylh biwral.	21	So Yahweh heard and he was furious, and fire was ignited in Jacob, and even anger ascended against Israel.
cb	ci la haminu balohim, vla b'tku biwuyto.	22	For they did not believe in God, and they did not trust in his salvation.
cg	vixv wkqim mmyl, vdlti wmiim ptk.	23	For he had commanded the skies from above, and the gateways of heaven he opened.
cd	vim'tr ylihm mn lacol, udgn-wmiim ntn lmo.	24	And he rained on them manna to eat, and the grain of heaven he gave to them.
ch	lkm abirim acl aiw. xidh wlk lhm lwoby.	25	The bread of the mighty each ate. Victuals he sent among them to satiation.
cv	isy qdim bwmiim, vinhg byuzo timn.	26	He sprung an east wind in the heavens, and drove a south wind in his strength.
cz	vim'tr ylihm cypr war, uckol imim yof cnf.	27	And he rained meat on them as dust, and winged fowl as the sand of the seas.
ck	vipl bqrb mknhu, sbib lmwcnotiv.	28	And he made it fall within their camp, surrounding their dwellings.
c't	viaclu viwbyu maod, vtavvtm ibia lhm.	29	And they ate and were sated utterly, and he let their desires come to them.
l	la-zru mtavvtm. yod aoclm bpihm,	30	They were not a stranger to their desires. While their food was in their mouths,
la	vaf alohim ylh bhm vihrog bmwmnihm, ubkuri iwral hcriy.	31	and the anger of God ascended in them, and slew among their stoutest, and the chosen of Israel were bowed down.
lb	bcl-zat k'tau-yod, vla-haminu bnplaotiv.	32	In all this they sinned, and still did not believe in his wonders.
lg	vicl-bhbl imihm, uwnotm bbhlh.	33	And he finished their days in futility, and their years in vexation.
ld	am-hrgm udrwuhu, vwbu vwikru-al.	34	When he slew them then they searched him out, and they turned and sought early for God.
lh	vizcru ci-alohim xurm, val ylion goalm.	35	And they remembered for God is their rock, and God the Most High their redeemer.
lv	viptuhu bpihm, ublwonm iczbu-lo.	36	But they seduced him with their mouth, and with their tongue they lied to him.
lz	vlibm la-ncon yimo, vla namnu bbrito.	37	And their heart was not prepared from him, and they did not believe in his covenant.
lk	vhua rkum icpr yvon vla-iwkit, vhrbh lhwib apo, vla-iyir cl-kmto,	38	But he compassionate, he covered over iniquity and did not destroy, but many times his anger turned, and did not arouse all his heat,
l't	vizcor ci-bwr hmh, ruk holç vla iwub.	39	for he remembered that they are flesh, a walking wind which does not return.
m	cmh imruhu bmdbr, iyxibuhu biwimon.	40	How much they provoked him in the wilderness, and caused him pain in the wasteland.
ma	viwubu vinsu al, uqdow iwral htvu.	41	And they turned back and tempted God, and constrained the Holy One of Israel.
mb	la-zcru at-ido, iom awr-pdm mni-xr.	42	They did not remember even his hand, the day he ransomed them from trouble.
mg	awr-wm bmxriim aototiv, umoptiv bwdh-xoyn.	43	That he had set up in Egypt his signs, and his portents in the field of Zoan.
md	vihpoç ldm iaorihm, vnozlihm bl-iwtiun.	44	That he changed their canals to blood, so their flows they could not imbibe.
mh	iwlk bhm yrob viaclm, uxprdy vtwkitm.	45	He sent a swarm of flies at them and it ate them, and frogs and he destroyed them.
mv	viitn lksil ibulm, vigiym larbh.	46	And he gave to the caterpillar their produce, and their labour to a swarm.
mz	ihrog bbrd gpnm, vwqmotm bknml.	47	He slew their vines with hail, and their sycamore with sleet.
mk	visgr lbrd byirm, umqnihm lrwpim.	48	And he imprisoned their kine to the hail, and their acquisitions to the fire-brands.
m't	iwlk-bm kron apo ybrh vzym vxrh, mwlkt mlaci ryim.	49	He sent them his fierce anger, fury and indignation and trouble, by sending messengers of evil.
n	ipls ntib lapo. la-kwç mmvvt npwm, vkitm ldbr hsgir.	50	He leveled a pathway for his anger. He did not keep back their being from death, and he imprisoned their lives to the pestilence.
na	viç cl-bcor bmxriim, rawit aonim baohli-km.	51	And he struck all the firstborn in Egypt, head of the vigour in the tents of Ham.
nb	visy cxan ymo, vinhgm cydr bmdbr.	52	And he sprung his people like sheep, and drove them like a troop in the wilderness.
ng	vinkm lb'tk vla pkdu, vat-aoibihm cish him.	53	And he guided them in trust and they were not in dread, and their enemies the sea covered.
nd	vibiam al-gbul qodwo, hr-zh qnth imino.	54	And he conducted them to the border of his holiness, whose right hand acquired this hill.
nh	vigrw mpnihm goiim vipilm bkbl nklh, viwcn baohlihm wb'ti iwral.	55	And he expelled the nations before their faces, and let fall in pledge an inheritance, and made the sceptres of Israel dwell in their tents.
nv	vinsu vimru at-alohim ylion, vydotiv la wmru.	56	But they tempted and they provoked God Most High, and his testimonies they did not keep.
nz	viisogu vibgdu cabotm. nhpcu cqwt rmiih.	57	And they were spineless and acted treacherously like their ancestors. They were changed like an unready bow.
nk	vicyisuhu bbmotm, ubpsilihm iqniauhu.	58	And they grieved him with their high places, and with their graven images moved him to jealousy.
n't	wmy alohim vitybr, vimas maod biwral.	59	God heard and was furious, and he refused utterly in Israel.
s	vii'tow mwcn wilh, aohl wicn badm.	60	So he abandoned the dwelling in Shiloh, the tent where he dwelt among humanity.
sa	viitn lwbi yuzo, vtparto bid-xr.	61	And he gave his strength into captivity, and his adornment into the hand of trouble.
sb	visgr lkrb ymo, ubnklto htybr.	62	And he imprisoned with the sword his people, and with his inheritance he was furious.
sg	bkuriv aclh-aw, ubtulotiv la hullu.	63	His young men fire devoured, and his maidens were not praiseworthy.
sd	cohniv bkrb nplu, valmnotiv la tbcinh.	64	His priests fell by the sword, and his widows did not weep.
sh	viiqx ciwn adonii, cgibor mtronn miin.	65	And my Lord awoke as from sleep, as valour shouting from wine.
sv	viç-xriv akor, krpt yolm ntn lmo.	66	And he struck his foes back, a reproach ever he gave them.
sz	vimas baohl iosf, ubwb't apriim la bkr.	67	And he refused the tent of Joseph, and the sceptre of Ephraim he did not choose.
sk	vibkr at-wb't ihudh, at-hr xion awr ahb.	68	But he chose the sceptre of Judah, the hill of Zion which he loved.
s't	viibn cmo-rmim mqdwo, carx isdh lyolm.	69	And he built as exalted, his sanctuary, as the earth he founded forever.
y	vibkr bdvid ybdo, viiqkhu mmclaot xan.	70	And he chose in David his servant, and took him from the sheepfolds.
ya	makr ylot hbiao, lryot biyqob ymo, ubiwral nklto.	71	From behind those giving suck he conducted him, to shepherd in Jacob his people, and in Israel his inheritance.
yb	virym ctom lbbo, ubtbunot cpiv inkm.	72	And he shepherded them as the completeness of his heart, and in the discernments of his open palms he guided them.