The Psalter (Forbes 1888) #6

Continuing to read Forbes 1888. I will take Psalms 110 as read. Lest you think we might never get to chapter 1, the final sentence of the Introduction is only a post or three away: 

The short sketch now given of the line of argument pursued in these studies may, it is hoped, prepare the reader to follow with greater ease and interest the details in the book itself, from seeing beforehand their bearing on the whole.

So continuing: 

If this inference as to the place and purpose of Book IV. be correct, the next, Book V., ought to begin with the return from the Babylonish captivity. And that such is the case it bears on its very face. Ps. cvii. begins, " give thanks unto the Lord, for He is good : for His mercy endureth for ever. Let the redeemed of the Lord say so, whom He hath redeemed from the hand of the adversary ; and gathered them out of the lands, from the east and from the west, from the north and from the south " (vers. 1-3). Book V. consequently must have as its prophetical counterpart the postexilic prophecy of Zechariah. We have thus at once an explanation supplied of the late place assigned in the Psalter to the greatest revelation made to David in Ps. cx. Now, when the denunciation pronounced by Ezekiel had taken full effect, " Take off the crown ; I will overturn, overturn, overturn it ; this also shall be no more, until he come whose right it is; and I will give it him" (xxi. 26, 27),[31,32]—now was the time that the prediction [sic] of a more spiritual reign would be better appreciated.

 Small typo or alternative verse numbering for Ezekiel. Curious too that Babylon appears to be everywhere north, south, east and west. Limiting this psalm to a return from the east is inadequate.

Ezekiel 21:31-32

כֹּ֤ה אָמַר֙ אֲדֹנָ֣י יְהוִ֔ה הָסִיר֙ הַמִּצְנֶ֔פֶת וְהָרִ֖ים הָֽעֲטָרָ֑ה זֹ֣את לֹא־זֹ֔את הַשָּׁפָ֣לָה הַגְבֵּ֔הַ וְהַגָּבֹ֖הַ הַשְׁפִּֽיל		31 ♪C Thus says my Lord Yahweh, Put aside the head-dress, and lift high the crown. This, not this. To the humble give stature, and the haughty abase.
la ch amr adonii ihvh hsir hmxnpt vhrim hy'trh zat la-zat hwplh hgbh vhgboh hwpil	21 17	ch amr adn\i ihvh h/sr hm/xnp\t vh/rim h/y'tr\h zat la zat h/wpl\h h/gbh vh/gbh h/wpl
עַוָּ֥ה עַוָּ֖ה עַוָּ֣ה אֲשִׂימֶ֑נָּה גַּם־זֹאת֙ לֹ֣א הָיָ֔ה עַד־בֹּ֛א אֲשֶׁר־ל֥וֹ הַמִּשְׁפָּ֖ט וּנְתַתִּֽיו פ		32 Perverse, perverse, perverse, I will set her. Even this is not there, until he comes whose it is to judge, that I will give him.
lb yvvh yvvh yvvh awimnh gm-zat la hih yd-boa awr-lo hmwp't unttiv p	10 17	yvh yvh yvh a/wim\nh gm zat la hih yd ba awr l\v hm/wp't v/nt\tiv

 Ps. cx. accordingly finds its appropriate place in a post-exilic Book of Psalms, and a symbolical act illustrative of its import recorded in the book of a post-exilic prophet. To impress more vividly on the minds of his countrymen the truth and certain fulfilment of the great promise made in Ps cx., the prophet Zechariah is commanded to embody, as it were, its substance in a symbolical act, by making a crown of gold and setting it on the head of Joshua the high priest, and thus to address him, " Behold the man whose name is The BRANCH " (cf iii. 8 and Jer. xxiii. 5) ; " and he shall build the temple of the Lord : even he shall build the temple of the Lord ; and he shall have the glory, and shall sit and rule upon his throne ; and he shall be a priest upon his throne : and the counsel of peace shall be between them both " (Zech. vi. 12,13).

These connections that Forbes is making require an English translation and interpretive move to create xmk as a Messianic title. My readings take it as growth, or a sprout. I do not vest it with Messianic significance. True it looks forward to a righteous sprout from David. Jeremiah 23:8 is explicit:

הִנֵּ֨ה יָמִ֤ים בָּאִים֙ נְאֻם־יְהוָ֔ה וַהֲקִמֹתִ֥י לְדָוִ֖ד צֶ֣מַח צַדִּ֑יק וּמָ֤לַךְ מֶ֙לֶךְ֙ וְהִשְׂכִּ֔יל וְעָשָׂ֛ה מִשְׁפָּ֥ט וּצְדָקָ֖ה בָּאָֽרֶץ		5 Behold days are coming, an oracle of Yahweh, when I will raise for David a sprout, a righteous one, and a king will reign and give insight, and he will do judgment and righteousness in the land.
h hnh imim baim naum-ihvh vhqimoti ldvid xmk xdiq umlç mlç vhwcil vywh mwp't uxdqh barx	22 19	hnh im\im ba\im nam ihvh vh/qm\ti l/dvd xmk xdiq v/mlc mlc vh/wcl v/ywh m/wp't v/xdq\h b/arx
בְּיָמָיו֙ תִּוָּשַׁ֣ע יְהוּדָ֔ה וְיִשְׂרָאֵ֖ל יִשְׁכֹּ֣ן לָבֶ֑טַח וְזֶה־שְּׁמ֥וֹ אֲ‍ֽשֶׁר־יִקְרְא֖וֹ יְהוָ֥ה ׀ צִדְקֵֽנוּ פ		6 In his days Judah will be saved, and Israel will dwell in trust, and this is his name that he will be called, Yahweh is our righteousness.
v bimiv tivvwy ihudh viwral iwcon lb'tk vzh-wmo awr-iqrao ihvh xdqnu p	18 15	b/im\iv tv/wy ihvdh v/iwral i/wcn l/b'tk v/zh wm\v awr i/qra\v ihvh xdq\nv
לָכֵ֛ן הִנֵּֽה־יָמִ֥ים בָּאִ֖ים נְאֻם־יְהוָ֑ה וְלֹא־יֹ֤אמְרוּ עוֹד֙ חַי־יְהוָ֔ה אֲשֶׁ֧ר הֶעֱלָ֛ה אֶת־בְּנֵ֥י יִשְׂרָאֵ֖ל מֵאֶ֥רֶץ מִצְרָֽיִם		7 Therefore behold, days are coming, an oracle of Yahweh, and they will not say any more, Yahweh lives who brought up the children of Israel from the land of Egypt,
z lcn hnh-imim baim naum-ihvh vla-iamru yod ki-ihvh awr hylh at-bni iwral marx mxriim	12 26	lcn hnh im\im ba\im nam ihvh v/la i/amr\v yvd ki ihvh awr h/ylh at bn\i iwral m/arx m/xr\im
כִּ֣י אִם־חַי־יְהוָ֗ה אֲשֶׁ֣ר הֶעֱלָה֩ וַאֲשֶׁ֨ר הֵבִ֜יא אֶת־זֶ֨רַע בֵּ֤ית יִשְׂרָאֵל֙ מֵאֶ֣רֶץ צָפ֔וֹנָה וּמִכֹּל֙ הָֽאֲרָצ֔וֹת אֲשֶׁ֥ר הִדַּחְתִּ֖ים שָׁ֑ם וְיָשְׁב֖וּ עַל־אַדְמָתָֽם פ		8 ♪B But rather, Yahweh lives who brought up, and who conducted the seed of the house of Israel from the land towards the north, and from all the lands where I banished them, and they will settle on their own ground.
k ci am-ki-ihvh awr hylh vawr hbia at-zry bit iwral marx xponh umcol harxot awr hdktim wm viwbu yl-admtm p	42 8	ci am ki ihvh awr h/ylh v/awr h/bia at zry bit iwral m/arx xpvn\h vm/cl h/arx\vt awr h/dk\tim wm v/iwb\v yl adm\tm

This is forward looking, but not necessarily Messianic. The last two verses give it the context of the return from exile.

The root xmk is used several times - all of them noted here. It is an ordinary word, applied a couple of times as a name in a literary way for the pun of fostering growth and righteousness. Certainly these are desirable and necessary in every generation. I don't think it is an adequate stimulus for a triumphant theology, especially one that ends in catastrophe.

Here is the Zechariah passage from chapter 6:

וְאָמַרְתָּ֤ אֵלָיו֙ לֵאמֹ֔ר כֹּ֥ה אָמַ֛ר יְהוָ֥ה צְבָא֖וֹת לֵאמֹ֑ר הִנֵּה־אִ֞ישׁ צֶ֤מַח שְׁמוֹ֙ וּמִתַּחְתָּ֣יו יִצְמָ֔ח וּבָנָ֖ה אֶת־הֵיכַ֥ל יְהוָֽהּ		12 And say to him, saying, Thus says Yahweh of hosts, saying, Behold a man, Growth his name, and from under him, he will grow and build the temple of Yahweh.
ib vamrt aliv lamor ch amr ihvh xbaot lamor hnh-aiw xmk wmo umtktiv ixmk ubnh at-hicl ihvh	18 21	v/amr\t al\iv l/amr ch amr ihvh xba\vt l/amr hnh aiw xmk wm\v vm/tkt\iv i/xmk v/bnh at hicl ihvh
וְ֠הוּא יִבְנֶ֞ה אֶת־הֵיכַ֤ל יְהוָה֙ וְהֽוּא־יִשָּׂ֣א ה֔וֹד וְיָשַׁ֥ב וּמָשַׁ֖ל עַל־כִּסְא֑וֹ וְהָיָ֤ה כֹהֵן֙ עַל־כִּסְא֔וֹ וַעֲצַ֣ת שָׁל֔וֹם תִּהְיֶ֖ה בֵּ֥ין שְׁנֵיהֶֽם		13 ♪~ And he will build the temple of Yahweh, and he will bear splendour, and he will sit and govern on his throne, and he will be a priest on his throne, and the counsel of peace will be between them both.
ig vhua ibnh at-hicl ihvh vhua-iiwa hod viwb umwl yl-cisao vhih cohn yl-cisao vyxt wlom thih bin wnihm	23 19	v/hva i/bnh at hicl ihvh v/hva i/wa hvd v/iwb v/mwl yl csa\v v/hih chn yl csa\v v/yx\t wlvm t/hih bin wnh\m

Here the king predicted is not only to be, as in Ps. cx., a priest also on his throne, but to show how transcendently superior to what any mere man could effect is the spiritual work that he is to accomplish for the Lord, it is added, He it is that " shall build the temple of the Lord "—counting as nothing, not worthy to be called a temple, the building whose " foundation the hands of Zerubbabel had laid, and his hands should also finish it " (Zech. iv. 9). The purport of the act and words of the prophet could not be plainer ; so that from this time forth at least, for the space of nearly 500 years, it seems impossible to deny that the coming of a Messiah must have been the universal belief and expectation of the nation, and the interpretation put upon their Scriptures by the people to whom they were addressed.

יְדֵ֣י זְרֻבָּבֶ֗ל יִסְּד֛וּ הַבַּ֥יִת הַזֶּ֖ה וְיָדָ֣יו תְּבַצַּ֑עְנָה וְיָ֣דַעְתָּ֔ כִּֽי־יְהוָ֥ה צְבָא֖וֹת שְׁלָחַ֥נִי אֲלֵיכֶֽם		9 The hands of Zerubbabel have laid the foundation of this house so his own hands will gain, and you will know that Yahweh of hosts sent me to you.
't idi zrubbl iisdu hbit hzh vidiv tbxynh vidyt ci-ihvh xbaot wlkni alicm	20 18	id\i zrbbl isd\v h/bit h/zh v/id\iv t/bxy\nh v/idy\t ci ihvh xba\vt wlk\ni al\icm

Zechariah 4:9

You can see the perspective that this divine has on the Scriptures. The knots of interpretation are tightened verse by verse until all thought about the historical inference is focused on only one thing. I have no doubt that the writers of Scripture were wise and perceptive. I delight in finding this without making the puzzle have only one answer. They also wanted things to be right, and for people to be able to live in peace. These same hopes are ours.

As to prophecy being prediction. That's a whole other subject. But first to read accurately and to find supportable suppositions, not necessarily those perceived to be of the New Testament. Note that I do not necessarily agree that the suppositions imposed on the NT are to be trusted either. The one who "reigns and triumphs from the tree" does not act that way. There is great cost and difficulty in following this path. Violence, and coercion whether physical, legal, or psychological are not the way.

You can see from my translation that I have given the gloss grow to xmk, and the gloss branch to m'th. (Check the glossary). I try to avoid overlapping multiple Hebrew roots for one English gloss. Branch does occur in more than one domain as m'th. And there are two other roots that have glosses with a modifier to distinguish them.

There is method here, and translation is acceptable. Most of the world was not taught to reason in Hebrew.

Lowth on Acrostics #2

What about Lamentations 2? The verses are much longer. We could observe the zaqef-qatan as a major pause. Its shape is a mordent for the prose books, like the revia in the poetry. But it is inconsistently used. I have applied a few by hand. The line and syllable counts are much longer and greater than the poetry. Here too are more examples of revia that are clearly not disjunctive.

Here is a pdf so you can imagine the extensive lamentation that could be built from even a verse or two of this chapter. There are obviously extensive differences between Psalms 111-112 and this more massive work. I don't know why Lowth would describe them as 'similar' or perfect. None of the acrostics of Lamentations is perfect since peh and ayin are reversed in all the acrostics of Lamentations.

אֵיכָה֩ יָעִ֨יב בְּאַפּ֤וֹ ׀ אֲדֹנָי֙ אֶת־בַּת־צִיּ֔וֹן הִשְׁלִ֤יךְ מִשָּׁמַ֙יִם֙ אֶ֔רֶץ תִּפְאֶ֖רֶת יִשְׂרָאֵ֑ל וְלֹא־זָכַ֥ר הֲדֹם־רַגְלָ֖יו בְּי֥וֹם אַפּֽוֹ ס		1 Ah, how my Lord has thickly clouded in his anger the daughter of Zion. He has cast down from heaven to earth the adornment of Israel, and he has not remembered his footstool in the day of his anger.
a aich iyib bapo adonii at-bt-xion hwliç mwmiim arx tpart iwral vla-zcr hdom-rgliv biom apo s	27 12	aic\h i/yb b/ap\v adn\i at bt xivn h/wlc m/wmim arx t/par\t iwral v/la zcr hdm rgl\iv b/ivm ap\v
בִּלַּ֨ע אֲדֹנָ֜י וְלֹ֣א חָמַ֗ל אֵ֚ת כָּל־נְא֣וֹת יַעֲקֹ֔ב הָרַ֧ס בְּעֶבְרָת֛וֹ מִבְצְרֵ֥י בַת־יְהוּדָ֖ה הִגִּ֣יעַ לָאָ֑רֶץ חִלֵּ֥ל מַמְלָכָ֖ה וְשָׂרֶֽיהָ ס		2 Blasted and without pity, my Lord, are all the haunts of Jacob. He has overthrown in his fury the enclosures of the daughter of Judah. He has touched on the earth. He has profaned her kingdom and her nobility.
b bily adonii vla kml at cl-naot iyqob hrs bybrto mbxri bt-ihudh hgiy larx kill mmlch vwrih s	35 10	bly adn\i v/la kml at cl na\vt iyqb hrs b/ybr\tv m/bxr\i bt ihvdh h/gy l/arx kll m/mlc\h v/wr\ih
גָּדַ֣ע בָּֽחֳרִי־אַ֗ף כֹּ֚ל קֶ֣רֶן יִשְׂרָאֵ֔ל הֵשִׁ֥יב אָח֛וֹר יְמִינ֖וֹ מִפְּנֵ֣י אוֹיֵ֑ב וַיִּבְעַ֤ר בְּיַעֲקֹב֙ כְּאֵ֣שׁ לֶֽהָבָ֔ה אָכְלָ֖ה סָבִֽיב ס		3 Glowing in anger, he has chopped off every horn of Israel. He has turned back his right hand from the face of an enemy, and he has kindled in Jacob, as a fiery flame devours round about.
g gdy bkori-af col qrn iwral hwib akor imino mpni aoib vibyr biyqob caw lhbh aclh sbib s	23 17	gdy b/kr\i ap cl qrn iwral h/wb akvr imn\v m/pn\i ab vi/byr b/iyqb c/aw lhb\h acl\h sbb
דָּרַ֨ךְ קַשְׁתּ֜וֹ כְּאוֹיֵ֗ב נִצָּ֤ב יְמִינוֹ֙ כְּצָ֔ר וַֽיַּהֲרֹ֔ג כֹּ֖ל מַחֲמַדֵּי־עָ֑יִן בְּאֹ֙הֶל֙ בַּת־צִיּ֔וֹן שָׁפַ֥ךְ כָּאֵ֖שׁ חֲמָתֽוֹ ס		4 Directed has he his bow, like an enemy standing firm, his right hand as adversary, and he slew all that is attractive to an eye. In the tent of the daughter of Zion, he poured out as fire his heat.
d drç qwto caoib nixb imino cxr vihrog col mkmdi-yin baohl bt-xion wpç caw kmto s	24 14	drc qw\tv c/ab nxb imn\v c/xr vi/hrg cl m/kmd\i yin b/ahl bt xivn wpc c/aw km\tv
הָיָ֨ה אֲדֹנָ֤י ׀ כְּאוֹיֵב֙ בִּלַּ֣ע יִשְׂרָאֵ֔ל בִּלַּע֙ כָּל־אַרְמְנוֹתֶ֔יהָ שִׁחֵ֖ת מִבְצָרָ֑יו וַיֶּ֙רֶב֙ בְּבַת־יְהוּדָ֔ה תַּאֲנִיָּ֖ה וַאֲנִיָּֽה ס		5 He, my Lord, becomes as an enemy. He has swallowed Israel. He has swallowed all her citadels. He has destroyed his own enclosures. And he has increased in the daughter of Judah her rueful moaning.
h hih adonii caoib bily iwral bily cl-armnotih wikt mbxriv virb bbt-ihudh taniih vaniih s	26 17	hih adn\i c/ab bly iwral bly cl armn\vtih wkt m/bxr\iv vi/rb b/bt ihvdh t/anh v/anh
וַיַּחְמֹ֤ס כַּגַּן֙ שֻׂכּ֔וֹ שִׁחֵ֖ת מוֹעֲד֑וֹ שִׁכַּ֨ח יְהוָ֤ה ׀ בְּצִיּוֹן֙ מוֹעֵ֣ד וְשַׁבָּ֔ת וַיִּנְאַ֥ץ בְּזַֽעַם־אַפּ֖וֹ מֶ֥לֶךְ וְכֹהֵֽן ס		6 Violently he removed as a garden his booth. He has destroyed his engagement. Yahweh has let engagement and Sabbath in Zion be forgotten and he has spurned in the indignation of his anger king and priest.
v vikmos cgn wuco wikt moydo wick ihvh bxion moyd vwbt vinax bzym-apo mlç vcohn s	12 26	vi/kms c/gn wc\v wkt mv/yd\v wck ihvh b/xivn mv/yd v/wbt vi/nax b/zym ap\v mlc v/chn
זָנַ֨ח אֲדֹנָ֤י ׀ מִזְבְּחוֹ֙ נִאֵ֣ר מִקְדָּשׁ֔וֹ הִסְגִּיר֙ בְּיַד־אוֹיֵ֔ב חוֹמֹ֖ת אַרְמְנוֹתֶ֑יהָ ק֛וֹל נָתְנ֥וּ בְּבֵית־יְהוָ֖ה כְּי֥וֹם מוֹעֵֽד ס		7 Zeroed has my Lord his altar. He has nullified his sanctuary. He has imprisoned by the hand of an enemy the walls of her citadels. They give voice in the house of Yahweh as in the day of engagement.
z znk adonii mzbko niar mqdwo hsgir bid-aoib komot armnotih qol ntnu bbit-ihvh ciom moyd s	26 12	znk adn\i m/zbk\v nar m/qdw\v h/sgr b/id ab kvm\t armn\vtih qvl ntn\v b/bit ihvh c/ivm mv/yd
חָשַׁ֨ב יְהוָ֤ה ׀ לְהַשְׁחִית֙ חוֹמַ֣ת בַּת־צִיּ֔וֹן נָ֣טָה קָ֔ו לֹא־הֵשִׁ֥יב יָד֖וֹ מִבַּלֵּ֑עַ וַיַּֽאֲבֶל־חֵ֥ל וְחוֹמָ֖ה יַחְדָּ֥ו אֻמְלָֽלוּ ס		8 He had, Yahweh, considered destroying the walls of the daughter of Zion. He had stretched out on her a line. He has not turned his hand from swallowing. But he made bulwark and wall lament. As one they were enfeebled.
k kwb ihvh lhwkit komt bt-xion n'th qv la-hwib ido mbly viabl-kil vkomh ikdiv aumllu s	23 14	kwb ihvh lh/wkt kvm\t bt xivn n'th qv la h/wb id\v m/bly vi/abl kl v/kvmh ikd\v aml\lv
טָבְע֤וּ בָאָ֙רֶץ֙ שְׁעָרֶ֔יהָ אִבַּ֥ד וְשִׁבַּ֖ר בְּרִיחֶ֑יהָ מַלְכָּ֨הּ וְשָׂרֶ֤יהָ בַגּוֹיִם֙ אֵ֣ין תּוֹרָ֔ה גַּם־נְבִיאֶ֕יהָ לֹא־מָצְא֥וּ חָז֖וֹן מֵיְהוָֽה ס		9 To the earth are her gates sunk. Perished and shattered are her bars. Her king and her nobility are in the nations. There is no instruction. Even her prophets find no vision from Yahweh.
't 'tbyu barx wyrih aibd vwibr brikih mlch vwrih bgoiim ain torh gm-nbiaih la-mxau kzon mihvh s	18 26	'tby\v b/arx wyr\ih abd v/wbr brik\ih mlc\h v/wr\ih b/gvi\m ain tvrh gm nbia\ih la mxa\v kz\vn m/ihvh
יֵשְׁב֨וּ לָאָ֤רֶץ יִדְּמוּ֙ זִקְנֵ֣י בַת־צִיּ֔וֹן הֶֽעֱל֤וּ עָפָר֙ עַל־רֹאשָׁ֔ם חָגְר֖וּ שַׂקִּ֑ים הוֹרִ֤ידוּ לָאָ֙רֶץ֙ רֹאשָׁ֔ן בְּתוּלֹ֖ת יְרוּשָׁלִָֽם ס		10 Yet mute on earth, the elders of the daughter of Zion sit. They have offered up dust on their heads. They wear sackcloth. Hanging down their heads to the earth are the virgins of Jerusalem.
i iiwbu larx iidmu zqni bt-xion hylu ypr yl-rawm kgru wqim horidu larx rawn btulot iruwlim s	24 16	iwb\v l/arx i/dm\v zqn\i bt xivn h/yl\v ypr yl raw\m kgr\v wq\im hv/r\idv l/arx raw\n btvl\t irvwlm
כָּל֨וּ בַדְּמָע֤וֹת עֵינַי֙ חֳמַרְמְר֣וּ מֵעַ֔י נִשְׁפַּ֤ךְ לָאָ֙רֶץ֙ כְּבֵדִ֔י עַל־שֶׁ֖בֶר בַּת־עַמִּ֑י בֵּֽעָטֵ֤ף עוֹלֵל֙ וְיוֹנֵ֔ק בִּרְחֹב֖וֹת קִרְיָֽה ס		11 Consumed in tears are my eyes, foaming are my inner parts, poured out on earth my liver, over the shattering of the daughter of my people, in the overwhelming of infant and nursling in the piazzas of the town.
ia clu bdmyot yinii komrmru myii nwpç larx cbdi yl-wbr bt-ymi biy'tf yoll vionq brkobot qrih s	27 14	cl\v b/dmy\vt yin\i kmr\mrv my\i n/wpc l/arx cbd\i yl wbr bt ym\i b/y'tp yvll viv/nq b/rkb\vt qrh
לְאִמֹּתָם֙ יֹֽאמְר֔וּ אַיֵּ֖ה דָּגָ֣ן וָיָ֑יִן בְּהִֽתְעַטְּפָ֤ם כֶּֽחָלָל֙ בִּרְחֹב֣וֹת עִ֔יר בְּהִשְׁתַּפֵּ֣ךְ נַפְשָׁ֔ם אֶל־חֵ֖יק אִמֹּתָֽם ס		12 Looking to their mothers, they say, Where is grain and wine, when they are disabled as one who is profaned in the piazzas of the city, when poured out are their beings into their mother's bosom?
ib laimotm iamru aih dgn viin bhty'tpm ckll brkobot yir bhwtpç npwm al-kiq aimotm s	13 23	l/am\tm i/amr\v aih dgn v/iin bht/y'tp\m c/kll b/rkb\vt yir bhwt/pc npw\m al kiq am\tm
מָֽה־אֲעִידֵ֞ךְ מָ֣ה אֲדַמֶּה־לָּ֗ךְ הַבַּת֙ יְר֣וּשָׁלִַ֔ם מָ֤ה אַשְׁוֶה־לָּךְ֙ וַאֲנַֽחֲמֵ֔ךְ בְּתוּלַ֖ת בַּת־צִיּ֑וֹן כִּֽי־גָד֥וֹל כַּיָּ֛ם שִׁבְרֵ֖ךְ מִ֥י יִרְפָּא־לָֽךְ ס		13 My witness for you, what will it be like for you, O daughter of Jerusalem? What will I consider equal to you that I may comfort you, virgin daughter of Zion? For great as the sea is your shattering. Who will heal you?
ig mh-ayidç mh admh-lç hbt iruwlim mh awvvh-lç vankmç btult bt-xion ci-gdol cim wbrç mi irpa-lç s	30 11	mh a/yid\c mh a/dmh l\c h/bt irvwlm mh a/wvh l\c va/nkm\c btvl\t bt xivn ci gdl c/im wbr\c mi i/rpa l\c
נְבִיאַ֗יִךְ חָ֤זוּ לָךְ֙ שָׁ֣וְא וְתָפֵ֔ל וְלֹֽא־גִלּ֥וּ עַל־עֲוֺנֵ֖ךְ לְהָשִׁ֣יב שְׁבוּתֵ֑ךְ וַיֶּ֣חֱזוּ לָ֔ךְ מַשְׂא֥וֹת שָׁ֖וְא וּמַדּוּחִֽים ס		14 Nothing worth to you were your prophets' visions. They were insipid for they did not disclose your iniquity to turn away your captivity, but their visions for you were loads of vanity and enticements.
id nbiaiiç kzu lç wva vtpl vla-gilu yl-yvonç lhwib wbutç vikzu lç mwaot wva umdukim s	24 13	nbia\ic kz\v l\c wva v/tpl v/la gl\v yl yvn\c lh/wb wb\vtc vi/kz\v l\c m/wa\vt wva vm/dvk\im
סָֽפְק֨וּ עָלַ֤יִךְ כַּפַּ֙יִם֙ כָּל־עֹ֣בְרֵי דֶ֔רֶךְ שָֽׁרְקוּ֙ וַיָּנִ֣עוּ רֹאשָׁ֔ם עַל־בַּ֖ת יְרוּשָׁלִָ֑ם הֲזֹ֣את הָעִ֗יר שֶׁיֹּֽאמְרוּ֙ כְּלִ֣ילַת יֹ֔פִי מָשׂ֖וֹשׂ לְכָל־הָאָֽרֶץ ס		15 So they cuff you with open palm, all passing this way. They hiss and wag their heads at the daughter of Jerusalem. Is this the city that they say is the perfection of beauty? the joy of the whole earth?
'tv spqu yliiç cpiim cl-yobri drç wrqu viniyu rawm yl-bt iruwlim hzat hyir wiamru clilt iopi mwow lcl-harx s	26 20	spq\v yl\ic cp\im cl ybr\i drc wrq\v vi/ny\v raw\m yl bt irvwlm h/zat h/yir wi/amr\v cll\t ip\i m/wvw l/cl h/arx
פָּצ֨וּ עָלַ֤יִךְ פִּיהֶם֙ כָּל־א֣וֹיְבַ֔יִךְ שָֽׁרְקוּ֙ וַיַּֽחַרְקוּ־שֵׁ֔ן אָמְר֖וּ בִּלָּ֑עְנוּ אַ֣ךְ זֶ֥ה הַיּ֛וֹם שֶׁקִּוִּינֻ֖הוּ מָצָ֥אנוּ רָאִֽינוּ ס		16 Parted open against you are their mouths. All your enemies hiss and they gnash tooth. They say, We have swallowed. Surely, this day that we have been waiting for, we have found, we have seen.
'tz pxu yliiç pihm cl-aoibiiç wrqu vikrqu-wn amru bilynu aç zh hiom wqivvinuhu mxanu rainu s	23 16	px\v yl\ic p\ihm cl avib\ic wrq\v vi/krq\v wn amr\v bly\nv ac zh h/ivm w/qv\inhv mxa\nv ra\inv
עָשָׂ֨ה יְהוָ֜ה אֲשֶׁ֣ר זָמָ֗ם בִּצַּ֤ע אֶמְרָתוֹ֙ אֲשֶׁ֣ר צִוָּ֣ה מִֽימֵי־קֶ֔דֶם הָרַ֖ס וְלֹ֣א חָמָ֑ל וַיְשַׂמַּ֤ח עָלַ֙יִךְ֙ אוֹיֵ֔ב הֵרִ֖ים קֶ֥רֶן צָרָֽיִךְ ס		17 It was done by Yahweh, that which he intended. He has extorted his promise that he commanded from the days of old. He has overthrown without pity, and he has made an enemy glad over you, exalting the horn of your foes.
iz ywh ihvh awr zmm bixy amrto awr xivvh mimi-qdm hrs vla kml viwmk yliiç aoib hrim qrn xriiç s	26 16	ywh ihvh awr zmm bxy amr\tv awr xvh m/im\i qdm hrs v/la kml vi/wmk yl\ic ab h/rim qrn xr\ic
צָעַ֥ק לִבָּ֖ם אֶל־אֲדֹנָ֑י חוֹמַ֣ת בַּת־צִ֠יּוֹן הוֹרִ֨ידִי כַנַּ֤חַל דִּמְעָה֙ יוֹמָ֣ם וָלַ֔יְלָה אַֽל־תִּתְּנִ֤י פוּגַת֙ לָ֔ךְ אַל־תִּדֹּ֖ם בַּת־עֵינֵֽךְ ס		18 'ts crying out, their heart, to my Lord. O wall of the daughter of Zion, let tears run down as a torrent day and night. Give yourself no respite, no mute for your eye's pupil.
ik xyq libm al-adonii komt bt-xion horidi cnkl dmyh iomm vlilh al-titni pugt lç al-tidom bt-yinç s	8 31	xyq lb\m al adn\i kvm\t bt xivn hv/r\idi c/nkl dmy\h ivm\m v/lil\h al tt\ni pvg\t l\c al t/dm bt yin\c
ק֣וּמִי ׀ רֹ֣נִּי בַלַּ֗יְלָה לְרֹאשׁ֙ אַשְׁמֻר֔וֹת שִׁפְכִ֤י כַמַּ֙יִם֙ לִבֵּ֔ךְ נֹ֖כַח פְּנֵ֣י אֲדֹנָ֑י שְׂאִ֧י אֵלָ֣יו כַּפַּ֗יִךְ עַל־נֶ֙פֶשׁ֙ עֽוֹלָלַ֔יִךְ הָעֲטוּפִ֥ים בְּרָעָ֖ב בְּרֹ֥אשׁ כָּל־חוּצֽוֹת ס		19 ♪B Quicken, shout in the night. In the beginning of the night watches, pour out like water your heart opposite the face of my Lord. Lift up your palms to him for the integrity of your babies that are disabled from scarcity at the top of every street.
i't qumi roni blilh lraw awmurot wpci cmim libç nock pni adonii wai aliv cpiiç yl-npw yolliiç hy'tupim bryb braw cl-kuxot s	25 27	qvm\i rn\i b/lil\h l/raw a/wmr\vt wpc\i c/mim lb\c nck pn\i adn\i wa\i al\iv cp\ic yl npw yvll\ic h/y'tvp\im b/ryb b/raw cl kvx\vt
רְאֵ֤ה יְהוָה֙ וְֽהַבִּ֔יטָה לְמִ֖י עוֹלַ֣לְתָּ כֹּ֑ה אִם־תֹּאכַ֨לְנָה נָשִׁ֤ים פִּרְיָם֙ עֹלֲלֵ֣י טִפֻּחִ֔ים אִם־יֵהָרֵ֛ג בְּמִקְדַּ֥שׁ אֲדֹנָ֖י כֹּהֵ֥ן וְנָבִֽיא ס		20 Regard, Yahweh, and take note whose is the wantonness thus? As if women should devour their fruit, the babies in their cloak. As if in my Lord's sanctuary, priest and prophet should be slain.
c rah ihvh vhbi'th lmi yollt ch am-taclnh nwim priim yolli 'tipukim am-iihrg bmqdw adonii cohn vnbia s	14 30	rah ihvh vh/b't\h l/mi yvll\t ch am t/acl\nh n/w\im pr\im yll\i 'tpk\im am i/hrg bm/qdw adn\i chn v/nbia
שָׁכְב֨וּ לָאָ֤רֶץ חוּצוֹת֙ נַ֣עַר וְזָקֵ֔ן בְּתוּלֹתַ֥י וּבַחוּרַ֖י נָפְל֣וּ בֶחָ֑רֶב הָרַ֙גְתָּ֙ בְּי֣וֹם אַפֶּ֔ךָ טָבַ֖חְתָּ לֹ֥א חָמָֽלְתָּ ס		21 Streets to earth littered with youth and aged, my virgins and my chosen have fallen by the sword. You have slain in the day of your anger. You have slaughtered without pity.
ca wcbu larx kuxot nyr vzqn btulotii ubkurii nplu bkrb hrgt biom apç 'tbkt la kmlt s	25 16	wcb\v l/arx kvx\vt nyr v/zqn btvl\ti v/bkvr\i npl\v b/krb hrg\t b/ivm ap\c 'tbk\t la kml\t
תִּקְרָא֩ כְי֨וֹם מוֹעֵ֤ד מְגוּרַי֙ מִסָּבִ֔יב וְלֹ֥א הָיָ֛ה בְּי֥וֹם אַף־יְהוָ֖ה פָּלִ֣יט וְשָׂרִ֑יד אֲשֶׁר־טִפַּ֥חְתִּי וְרִבִּ֖יתִי אֹיְבִ֥י כִלָּֽם פ		22 Terrors around me you have called out, as on a day of engagement, so there will not be, in the day of the anger of Yahweh, security or survival. Whom I cloaked and made abundant, my enemies have consumed.
cb tqra ciom moyd mgurii msbib vla hih biom af-ihvh pli't vwrid awr-'tipkti vribiti aoibi cilm p	26 14	t/qra c/ivm mv/yd m/gvr\i m/sbb v/la hih b/ivm ap ihvh pl't v/wrd awr 'tpk\ti v/rb\iti aib\i cl\m

Lowth on Acrostics #1

I should have started my studies 60 years ago instead of whenever. The world is a product of random choices. I came across this comment almost by accident in Legaspi's dissertation on Lowth.

Lowth identifies twelve such acrostics in the Hebrew Bible, three of which are “perfectly” alphabetical, having twenty-two lines that each begin with successive letters of the Hebrew alphabet (Psalms 111 and 112; Lamentations 2), and nine in which stanzas rather than lines begin with successive letters (Psalms 25, 34, 38, 119, 145; Proverbs 31:10 –31; Lamentations 1, 3, 4). In these poems, the structural principle is evident: each unit corresponds to a Hebrew letter. More important is the observation that the units are built from discrete lines “remarkably equal to one another in length,” or from stanzas that are made up of two, three, or four lines. In either case, the compact poetic line is the essential building block. Poetic lines can vary in length, being either short or long, but within compositions, they do not vary; “the Lines have the same congruity one with another in matter and form.”

Having studied the 13 acrostics, I am intrigued by the last line and wonder just how the 'congruence' can be measured. The thirteenth, not counted by Lowth according to this treatise of Legaspi'  is the pair of Psalms 9 and 10. The 7 poems preceding the 9 acrostics in the Psalter are in a chiastic relationship to each other. 8 and 144 preceding the first and last acrostics share two contrasting versions of the human and are in chiasm with 36 and 110, the two oracles in the Psalter, preceding the last acrostic of book 1 and the first of book 5.

So how would one measure these, especially considering that every acrostic in Book 1 is flawed, and every one in Book 4 is complete. And the four in Lamentations reverse two of the letters (peh and ayin).

Here is Psalms 111 - to start with an easy one. My syllable counts are 19, 16, 16, 16, 15, 19, 18, 17, 22, 25 for a total of 183. (The software counts them and it is not perfect. You can count them from the music also.) 

It's very clear we should give due weight to the revia in the final tricola. My software does not observe this pause, but singers would as a matter of course. [It's safe to say that not all revia in prose or poetry behave so strongly.]

הַ֥לְלוּ־יָ֨הּ ׀ אוֹדֶ֣ה יְ֭הוָה בְּכָל־לֵבָ֑ב בְּס֖וֹד יְשָׁרִ֣ים וְעֵדָֽה		1 ♪f Hallelu Yah. I will thank Yahweh with a whole heart, Before the council of the upright, and assembly.
a hllu-ih aodh ihvh bcl-lbb bsod iwrim vydh	11 8	hll\v ih av/dh ihvh b/cl lbb b/svd iwr\im v/ydh
גְּ֭דֹלִים מַעֲשֵׂ֣י יְהוָ֑ה דְּ֝רוּשִׁ֗ים לְכָל־חֶפְצֵיהֶֽם		2 ♪g Great are the deeds of Yahweh, Delight of all who search them out.
b gdolim mywi ihvh druwim lcl-kpxihm	8 8	gdl\im m/yw\i ihvh drvw\im l/cl kpx\ihm
הוֹד־וְהָדָ֥ר פָּֽעֳל֑וֹ וְ֝צִדְקָת֗וֹ עֹמֶ֥דֶת לָעַֽד		3 Honour and splendour his work, Verily his righteousness stands for ever.
g hod-vhdr poylo vxdqto yomdt lyd	7 9	hvd v/hdr pyl\v v/xdq\tv ymd\t l/yd
זֵ֣כֶר עָ֭שָׂה לְנִפְלְאֹתָ֑יו חַנּ֖וּן וְרַח֣וּם יְהוָֽה		4 ♪B Zoomed in to memory makes he his wonderful works, How gracious and compassionate is Yahweh.
d zcr ywh lnplaotiv knun vrkum ihvh	9 7	zcr ywh ln/pla\vtiv knvn v/rkvm ihvh
טֶ֭רֶף נָתַ֣ן לִֽירֵאָ֑יו יִזְכֹּ֖ר לְעוֹלָ֣ם בְּרִיתֽוֹ		5 ♪g To those who fear him he gives prey, Yea, he remembers forever his covenant.
h 'trf ntn liraiv izcor lyolm brito	7 8	'trp ntn l/ira\iv i/zcr l/yvlm brit\v
כֹּ֣חַ מַ֭עֲשָׂיו הִגִּ֣יד לְעַמּ֑וֹ לָתֵ֥ת לָ֝הֶ֗ם נַחֲלַ֥ת גּוֹיִֽם		6 ♪B Known to his people is the power of his deeds, Letting them have the heritage of the nations.
v cok mywiv hgid lymo ltt lhm nklt goiim	10 9	ck m/yw\iv h/gd l/ym\v l/tt l/hm nkl\t gvi\m
מַעֲשֵׂ֣י יָ֭דָיו אֱמֶ֣ת וּמִשְׁפָּ֑ט נֶ֝אֱמָנִ֗ים כָּל־פִּקּוּדָֽיו		7 Mark the deeds of his hands: truth and judgment, Near and faithful are all his precepts,
z mywi idiv amt umwp't namnim cl-piqudiv	10 8	m/yw\i id\iv amt vm/wp't n/amn\im cl pqvd\iv
סְמוּכִ֣ים לָעַ֣ד לְעוֹלָ֑ם עֲ֝שׂוּיִ֗ם בֶּאֱמֶ֥ת וְיָשָֽׁר		8 Supported for ever, forever, All done in truth and upright.
k smucim lyd lyolm ywuiim bamt viwr	8 9	smvc\im l/yd l/yvlm yw\vim b/amt v/iwr
פְּד֤וּת ׀ שָׁ֘לַ֤ח לְעַמּ֗וֹ צִוָּֽה־לְעוֹלָ֥ם בְּרִית֑וֹ קָד֖וֹשׁ וְנוֹרָ֣א שְׁמֽוֹ		9 Purchase price he has sent to his people, So he commands his covenant forever, Quite holy and fearful his name.
't pdut wlk lymo xivvh-lyolm brito qdow vnora wmo	15 7	pd\vt wlk l/ym\v xvh l/yvlm brit\v qdw vnv/ra wm\v
רֵ֘אשִׁ֤ית חָכְמָ֨ה ׀ יִרְאַ֬ת יְהוָ֗ה שֵׂ֣כֶל ט֭וֹב לְכָל־עֹשֵׂיהֶ֑ם תְּ֝הִלָּת֗וֹ עֹמֶ֥דֶת לָעַֽד		10 ♪~ Right at the beginning of wisdom is the fear of Yahweh, Surely a good insight for all doing them, To stand his praise for ever.
i rawit kcmh irat ihvh wcl 'tob lcl-ywihm thilto yomdt lyd	16 9	raw\it kcm\h ira\t ihvh wcl 'tvb l/cl ywh\m t/hl\tv ymd\t l/yd

Psalms 111 is about Yahweh. Psalms 112 is about the the one who fears Yahweh.  

One can see how the one is the image of the other. Both these psalms reflect the glory and are a celebration of Psalms 110. This is not a hoped-for Messianic psalm, but a hoped for imitation of Yahweh by the people who know about sharing the characteristics of Yahweh. You might well ask, Does Yahweh fear Yahweh?

Psalms 112 has syllable counts of 19, 16, 16, 17, 16, 15, 17, 15, 23, 23 for a total of 177. In both poems, the dominant line length is 8 +/- 1 syllables. (My counts are likely short by 1 for hllu. I think the schwa should be an open syllable rather than closing the first syllable. One day maybe I will get around to coding that exception.)

 

הַ֥לְלוּ־יָ֨הּ ׀ אַשְׁרֵי־אִ֭ישׁ יָרֵ֣א אֶת־יְהוָ֑ה בְּ֝מִצְוֺתָ֗יו חָפֵ֥ץ מְאֹֽד		1 ♪f Hallelu Yah. A happy person fears Yahweh. By his commandments he has much delight.
a hllu-ih awri-aiw ira at-ihvh bmxvotiv kpx maod	11 8	hll\v ih awr\i aiw ira at ihvh bm/xv\tiv kpx mad
גִּבּ֣וֹר בָּ֭אָרֶץ יִהְיֶ֣ה זַרְע֑וֹ דּ֭וֹר יְשָׁרִ֣ים יְבֹרָֽךְ		2 Grandly valiant in the earth will be his seed. Days of the upright will be blessed.
b gibor barx ihih zryo dor iwrim iborç	9 7	gbr b/arx i/hih zry\v dvr iwr\im i/brc
הוֹן־וָעֹ֥שֶׁר בְּבֵית֑וֹ וְ֝צִדְקָת֗וֹ עֹמֶ֥דֶת לָעַֽד		3 High value and riches are in his house. Verily his righteousness stands for ever.
g hon-vyowr bbito vxdqto yomdt lyd	7 9	hvn v/ywr b/bit\v v/xdq\tv ymd\t l/yd
זָ֘רַ֤ח בַּחֹ֣שֶׁךְ א֭וֹר לַיְשָׁרִ֑ים חַנּ֖וּן וְרַח֣וּם וְצַדִּֽיק		4 ♪~ Zenith-bearing in the darkness there is light to the upright. He is gracious and compassionate and righteous.
d zrk bkowç aor liwrim knun vrkum vxdiq	9 8	zrk b/kwc avr l/iwr\im knvn v/rkvm v/xdiq
טֽוֹב־אִ֭ישׁ חוֹנֵ֣ן וּמַלְוֶ֑ה יְכַלְכֵּ֖ל דְּבָרָ֣יו בְּמִשְׁפָּֽט		5 This is a good person, gracious and lending. Yea, he will rein in his words with judgment.
h 'tob-aiw konn umlvvh iclcl dbriv bmwp't	7 9	'tvb aiw kvnn vm/lvh icl/cl dbr\iv bm/wp't
כִּֽי־לְעוֹלָ֥ם לֹא־יִמּ֑וֹט לְזֵ֥כֶר ע֝וֹלָ֗ם יִהְיֶ֥ה צַדִּֽיק		6 Causing him never to be moved. Lasting forever in memory is one who is righteous.
v ci-lyolm la-iimo't lzcr yolm ihih xdiq	6 9	ci l/yvlm la i/mv't l/zcr yvlm i/hih xdiq
מִשְּׁמוּעָ֣ה רָ֭עָה לֹ֣א יִירָ֑א נָכ֥וֹן לִ֝בּ֗וֹ בָּטֻ֥חַ בַּיהוָֽה		7 Messages of evil he does not fear. Now his heart is prepared, trusting in Yahweh.
z mwmuyh ryh la iira ncon libo b'tuk bihvh	8 9	m/wmvy\h ry\h la i/ira n/cvn lb\v b'tk b/ihvh
סָמ֣וּךְ לִ֭בּוֹ לֹ֣א יִירָ֑א עַ֖ד אֲשֶׁר־יִרְאֶ֣ה בְצָרָֽיו		8 Supported is his heart, he does not fear, Even when it is that he sees his troubles.
k smuç libo la iira yd awr-irah bxriv	7 8	smvc lb\v la i/ira yd awr i/rah b/xr\iv
פִּזַּ֤ר ׀ נָ֘תַ֤ן לָאֶבְיוֹנִ֗ים צִ֭דְקָתוֹ עֹמֶ֣דֶת לָעַ֑ד קַ֝רְנ֗וֹ תָּר֥וּם בְּכָבֽוֹד		9 Prodigal of love, he gives to the-many needy. Standing for ever is his righteousness. Quite full his horn, exalted in glory.
't pizr ntn labionim xdqto yomdt lyd qrno trum bcbod	16 7	pzr ntn l/abivn\im xdq\tv ymd\t l/yd qrn\v t/rvm b/cbd
רָ֘שָׁ֤ע יִרְאֶ֨ה ׀ וְכָעָ֗ס שִׁנָּ֣יו יַחֲרֹ֣ק וְנָמָ֑ס תַּאֲוַ֖ת רְשָׁעִ֣ים תֹּאבֵֽד		10 ♪~ Rebel will see and will grieve. So will his teeth gnash and decay. The desire of rebels will perish.
i rwy irah vcys winiv ikroq vnms tavvt rwyim tabd	15 8	rwy i/rah v/cys wn\iv i/krq vn/ms t/av\t rwy\im t/abd

We will come to Lamentations in the next post.

The middle words of the Decalogue

The middle of the 10 Commandments has impressed itself on my mind these past several months. It focuses for me the attack on both precedent and truth that hit us forcibly in the years from 2016-2020. Such attacks are much more common than the obvious ones in these years. I have listed commands 5 to 8 (depending on how you count them).

Are these commandments or promises? Is this the foundation of a mandate for reasonable social order? Or is reality a free-for-all at anyone's expense or a structure of lies embedded in institutions? 

It so reminds me of the book of Jonah, both Nineveh at the opening (their evil has come up in my face) and poor Jonah at the end with his anger overcoming him.  The appeal to Torah in Jonah consists of the one brief reference to Exodus 34:6.

Aside: Another purpose of the Psalter is to reveal the character of God, that we might learn to love Yahweh's instruction. A good God gives good laws, worth entering into as promises. It's all relational - make it a conversation. 

Exodus 20:12-15

כַּבֵּ֥ד אֶת־אָבִ֖יךָ וְאֶת־אִמֶּ֑ךָ לְמַ֙עַן֙ יַאֲרִכ֣וּן יָמֶ֔יךָ עַ֚ל הָאֲדָמָ֔ה אֲשֶׁר־יְהוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֥ן לָֽךְ ס		12 Glorify your father and your mother, so that prolonged are your days on the ground that Yahweh your God gives to you.
ib cbd at-abiç vat-aimç lmyn iaricun imiç yl hadmh awr-ihvh alohiç notn lç s	11 26	cbd at ab\ic v/at am\c lmyn i/arc\vn im\ic yl h/adm\h awr ihvh alh\ic ntn l\c
לֹ֥֖א תִּֿרְצָֽ֖ח ס		13 ♪f You will not murder.
ig la trxk s	3	la t/rxk
לֹ֣֖א תִּֿנְאָֽ֑ף ס		14 ♪B You will not commit adultery.
id la tnaf s	3	la t/nap
לֹ֣֖א תִּֿגְנֹֽ֔ב ס		15 ♪B You will not steal.
'tv la tgnob s	3	la t/gnb

The 10 commandments are incredibly compact. I have, by the way, no idea why tradition translates cbd in verse 12 as honour. Perhaps glory (cbd) and honour (hdr) are identical, but the words are different. In fact tradition overlaps words frequently in this domain, glory, majesty, honour, beauty are all jumbled in the KJV and the authorized tradition that stems from it. One can get away with random synonyms sometimes, but there are places where the whole tone of a book is destroyed by such careless work. 

Deuteronomy 5:16-19

כַּבֵּ֤ד אֶת־אָבִ֙יךָ֙ וְאֶת־אִמֶּ֔ךָ כַּאֲשֶׁ֥ר צִוְּךָ֖ יְהוָ֣ה אֱלֹהֶ֑יךָ לְמַ֣עַן יַאֲרִיכֻ֣ן יָמֶ֗יךָ וּלְמַ֙עַן֙ יִ֣יטַב לָ֔ךְ עַ֚ל הָֽאֲדָמָ֔ה אֲשֶׁר־יְהוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֥ן לָֽךְ ס		16 Glorify your father and your mother as Yahweh your God is commanding you, so that prolonged are your days, and so that it may be good for you over the ground that Yahweh your God is giving to you.
'tz cbd at-abiç vat-aimç cawr xivvç ihvh alohiç lmyn iaricun imiç ulmyn ii'tb lç yl hadmh awr-ihvh alohiç notn lç s	22 31	cbd at ab\ic v/at am\c c/awr xv\c ihvh alh\ic lmyn i/arc\n im\ic v/lmyn ii/'tb l\c yl h/adm\h awr ihvh alh\ic ntn l\c
לֹ֥֖א תִּֿרְצָֽח ס		17 ♪f You will not murder.
iz la trxk s	3	la t/rxk
וְלֹ֖֣א תִּֿנְאָֽ֑ף ס		18 And you will not commit adultery.
ik vla tnaf s	4	v/la t/nap
וְלֹ֖֣א תִּֿגְנֹֽ֔ב ס		19 And you will not steal.
i't vla tgnob s	4	v/la t/gnb

You can see that the instructions in verses 13-15 of Exodus 5 and 17-19 of Deuteronomy 20 are almost vanishingly short! Sing them. Note the differences. The 4 shortest verses in the Hebrew Bible are two words and three syllables. (Shorter than what Wikipedia reports. My list includes their Genesis 26:6 tied for 39th place if I drop the music, but 192nd place if I don't.)

And ponder. The first of these, the fifth commandment addresses us as children of parents. The seventh addresses us as adults. The point of view changes rapidly. We know what Jesus made of the one in the middle on murder - he related it to the heart of anger. How will we 'be angry and not sin'? (This is a NT verse, Ephesians 4:26. It is not a reference to Psalms 4:5 which reads more accurately, Shudder and do not sin.)

If we fail on the seventh, we will make the fifth difficult for our children. We may also make failure on the sixth easier. Crimes of passion. What will we do with such responsibility and power? It is much easier to count syllables.

Psalms and the book of consolation

Reading this document from 1888, the height of British Christendom and Empire, one would think that the citation of a few proof-texts would clinch any argument about the overall theme and purpose of the Psalms in their sequence.

Forbes certainly has a unique approach to the Psalter structure, dividing book 5 into three pieces to create a menorah structure. But his stated purpose to read without mention of the New Testament's use of the Psalms (in his opinion) has not been achieved so far. 

He asks us to compare several aspects of the Psalter to prove his association of Book 4 with the exile.

The next. Book IV. (xc.-cvi.), ought therefore to refer to the captivity, and to have as its counterpart, or corresponding prophetical book, Isa. xl—lxvi. with its consolatory purpose...

So he asks us to compare: 

'Ps. xcvi. 1 with Isa. xlii. 10; Ps. xcviii. 4, 8, with Isa. xlix. 13 and lv. 12).' One whole line in Ps. xcviii. 3, "All the ends of the earth have seen the salvation of our God," is identical in the Hebrew with Isa. lii. 10.'

(That's what he says. We'll see.) It was common to use Roman numerals. Very hard to read. That's Psalms 96:1 and Isaiah 42:10. 

Fig. 1 Psalms 96:1 (one of 6 instances of  'sing a new song' in the Psalter)

שִׁ֣ירוּ לַ֭יהוָה שִׁ֣יר חָדָ֑שׁ שִׁ֥ירוּ לַ֝יהוָ֗ה כָּל־הָאָֽרֶץ		1 ♪B Sing to Yahweh a new song. Sing to Yahweh all the earth.
a wiru lihvh wir kdw wiru lihvh cl-harx	7 8	wir\v l/ihvh wir kdw wir\v l/ihvh cl h/arx

Fig. 2 Isaiah 42:10

שִׁ֤ירוּ לַֽיהוָה֙ שִׁ֣יר חָדָ֔שׁ תְּהִלָּת֖וֹ מִקְצֵ֣ה הָאָ֑רֶץ יוֹרְדֵ֤י הַיָּם֙ וּמְלֹא֔וֹ אִיִּ֖ים וְיֹשְׁבֵיהֶֽם		10 ♪C Sing to Yahweh a new song, praise from the extremity of the earth, those descending to the sea and its fullness, coasts and their inhabitants.
i wiru lihvh wir kdw thilto mqxh harx iordi him umloao aiim viowbihm	16 13	wir\v l/ihvh wir kdw t/hl\tv m/qxh h/arx iv/rd\i h/im v/mla\v ai\im v/iwb\ihm

Yes Isaiah knew this Psalm or vice versa and the prophet uses a phrase that is used 6 times in the Psalter. Something to ponder. Many other connections there are in the language as this comparison shows for Isa 42:10-12 and Psalms 96:9-13.

Fig. 3 Comparing Isaiah 42:10-12 with Psalms 96:9-13

Then, he says, look at Isaiah ten before 50 and nine after, 13 (49:13) and fifty and five after fifty, 12 with Psalms ten before 100 and 8 after, 4 and 8 (98 verses 4 and 8). I wish he would point out the similarity he wants us to look at. Maybe he does this later.

Fig. 4 Psalms 98:4

Fig. 5 Psalms 98:8

הָרִ֣יעוּ לַֽ֭יהוָה כָּל־הָאָ֑רֶץ פִּצְח֖וּ וְרַנְּנ֣וּ וְזַמֵּֽרוּ		4 Raise a shout to Yahweh all the earth. Erupt and shout for joy and sing a psalm.
d hriyu lihvh cl-harx pxku vrnnu vzmru	9 9	h/riy\v l/ihvh cl h/arx pxk\v v/rnn\v v/zmr\v
נְהָר֥וֹת יִמְחֲאוּ־כָ֑ף יַ֝֗חַד הָרִ֥ים יְרַנֵּֽנוּ		8 Rivers clap a lapping palm. Hills as one shout for joy.
k nhrot imkau-cf ikd hrim irnnu	7 8	nhr\vt i/mka\v cp ikd hr\im i/rnn\v

[clap, מחא (mka) once in the Psalter. The clapping of the lapping palm is the high five (Psalm 47) of the rivers, the turbulence of the moment, even from chaos, rejoicing in the judgment.]

Fig. 6 Isaiah 49:13

רָנּ֤וּ שָׁמַ֙יִם֙ וְגִ֣ילִי אָ֔רֶץ וּפִצְח֥וּ הָרִ֖ים רִנָּ֑ה כִּֽי־נִחַ֤ם יְהוָה֙ עַמּ֔וֹ וַעֲנִיָּ֖ו יְרַחֵֽם ס		13 Shout for joy, heaven, and rejoice, earth, and erupt, hills, with a loud shout, for Yahweh has comforted his people, and his afflicted he will nurture.
ig ronu wmiim vgili arx upxku hrim rinh ci-nikm ihvh ymo vyniiv irkm s	16 14	rn\v wmim v/gil\i arx v/pxk\v hr\im rn\h ci nkm ihvh ym\v v/yn\iv i/rkm

Fig. 7 Isaiah 55:12

כִּֽי בְשִׂמְחָ֣ה תֵצֵ֔אוּ וּבְשָׁל֖וֹם תּֽוּבָל֑וּן הֶהָרִ֣ים וְהַגְּבָע֗וֹת יִפְצְח֤וּ לִפְנֵיכֶם֙ רִנָּ֔ה וְכָל־עֲצֵ֥י הַשָּׂדֶ֖ה יִמְחֲאוּ־כָֽף		12 For in gladness you will go out and in peace you will be escorted. The hills and the hillocks in your presence will erupt with a shout of joy and all the trees of the field will raise a high five.
ib ci bwmkh txau ubwlom tublun hhrim vhgbyot ipxku lpnicm rinh vcl-yxi hwdh imkau-cf	13 26	ci b/wmk\h t/xa\v vb/wlvm tv/bl\vn h/hr\im vh/gby\vt i/pxk\v l/pn\icm rn\h v/cl yx\i h/wdh i/mka\v cp

Psalms 98:3 = Isaiah 52:10? I wonder what text he is reading. Mine is not exactly the same.

Fig. 8 Psalms 98:3

זָ֘כַ֤ר חַסְדּ֨וֹ ׀ וֶֽאֱֽמוּנָתוֹ֮ לְבֵ֪ית יִשְׂרָ֫אֵ֥ל רָא֥וּ כָל־אַפְסֵי־אָ֑רֶץ אֵ֝֗ת יְשׁוּעַ֥ת אֱלֹהֵֽינוּ		3 ♪~ He remembered his mercy and his faithfulness for the house of Israel. All the ends of the earth saw, the salvation of our God.
g zcr ksdo vamunto lbit iwral rau cl-apsi-arx at iwuyt alohinu	14 6 8	zcr ksd\v v/amvn\tv l/bit iwral ra\v cl aps\i arx iwvy\t alh\inv

Fig. 9 Isaiah 52:10

חָשַׂ֤ף יְהוָה֙ אֶת־זְר֣וֹעַ קָדְשׁ֔וֹ לְעֵינֵ֖י כָּל־הַגּוֹיִ֑ם וְרָאוּ֙ כָּל־אַפְסֵי־אָ֔רֶץ אֵ֖ת יְשׁוּעַ֥ת אֱלֹהֵֽינוּ ס		10 Yahweh has stripped his holy arm in the sight of all the nations, and all the ends of the earth will see the salvation of our God.
i kwf ihvh at-zroy qodwo lyini cl-hgoiim vrau cl-apsi-arx at iwuyt alohinu s	17 16	kwp ihvh at zry qdw\v l/yin\i cl h/gvi\m v/ra\v cl aps\i arx at iwvy\t alh\inv

Look closely at the psalm verse. It has two rests, so the first is an ole-veyored and the second an atnah. Or in musical terms, the first is a rest on the supertonic and the second a rest on the subdominant.
Musicians should know this as a tricolon because their Coverdale Psalter will read as a bicolon. 

Coverdale reforms almost every verse as a doublet separated by the ' : ', this representing the atnah most of the time, but below it is clearly on the ole-veyored and the atnah is ignored. The Psalms often have a tricolon marked by the ole-veyored (Fig 8, bar 4-5 above on the word Israel) and atnah. I should have put in a pause in the music because it is not always obvious. When performing Coverdale, it is legitimate to pause on the word seen below. The pause there can be longer than at the colon. There is rest in the seeing. And what have we seen? Both that he hath remembered his mercy and truth and that it is: The salvation of our God.

He hath remembered his mercy and truth toward the house of Israel : and all the ends of the world have seen /// the salvation of our God.

So introduce a bit of musical tension on that word 'have seen'. I used 'saw' to indicate finality. It is perfect - not imperfect. English helping verbs are ambiguous as to their temporal aspect. Time itself is one of those great scientific mysteries - it stops at the speed of light and it is unknown prior to the inflationary period of the origin of the universe. (All this is part of the music of the spheres.)

Isaiah of course does not use an ole veyored since that book uses the prose cantillation marks. So the music differs and you will note that the Hebrew is not the same. There's a vav connecting the two part phrase in Isaiah. The form of the verb differs in mine and traditional translation. That's because mapping verb forms in Hebrew to those in English is subject to all sorts of tensions. Biblical Hebrew does not think in past, present, and future. But neither does English when you give it some thought. And time is non-trivial, non-linear, and probably not to be interpreted as precisely as the power-hungry would like.

Book 4 in my reading is a recall to Moses and the instruction noted in Psalms 1 after the failure of the monarchy. Moses occurs 7 times in Book 4. (Once in Book 3 and a hint in Book 1 with the phrase, he will draw me out (mwh) of many waters - imwni mmim rbim.) I think that the sevenfold reference to Moses is a suggestion that Moses and what he stands for, the good and beneficial instruction of Yahweh, is a key to Book 4. Of course it hearkens back to Psalms 1.

And what does the instruction of Yahweh allow us to do: to become like God, judging with equity, showing mercy to thousands, kind, but not clearing the guilty. This is very hard work. The ten words give us considerable pause.