Biblical Hebrew Forum

[Rolf Furuli <furuli AT online.no>]

Dear Randal

>> To all:  Today we read from Psalm 37 in class. How will you explain the
>two
>> qatals of v 20, the two qatals of v 28, the two qatals of v 38, and the
>two
>> wayyiqtols of v 40, all with future or present/future meaning?
>
>v.20 nice poetic antithetical parallelism. yovedu 'basically future'. 'kalu
>kalu' basically past, as "antithetical poetic perspective", either from
>future or as general truism. LXX=aorist indicative past.

I do not understand your words. What does "basically future" and "basically
past" mean? Can something be half past or half future?
>
>v. 28 "...they have always been preserved, but the children of the wicked
>were cut off" again poetic antithetical parallelism. but here the LXX used
>futures.

A past tense in this verse brakes completely with the context.  The lamed
before (olfm in v 28 and before (ad in v 29 gives the words the meaning
"*for*ever". We find the same construction in v 28, and you apply it to the
past. Do you know other instances where a construction with lamed and (olfm
means "always" with reference to the past?

>
>v. 38 not poetic antithetical parallelism.
>basic past perfectives, describing a situation that has been decided and
>may be treated as a prophetic perfect: "the end of the wicked has been cut
>off= will be cut off" LXX used futures.

What is a "prophetic perfect"? Is that a qatal that should not have been
used because qatal does not have future meaning, but which is used and need
a certain label? Or is it a future perfect? Can a qatal without we have
future meaning?
>
>v.40 past "and he helped and he delieved, so he will deliver and will
>save". antithetic poetic parallelism, but with standard semantic reference,
>either as real past or "proverbial": "he delivers so he will deliver". lxx
>used futures, probably read a different vocalization.
>
>braxot
>randall buth


Why not admit that the 6 qatals of vv 20,28, and 38 have future meaning as
the verses below suggest? It seems very forced to me to give them past or
semi-past meaning. I suspect that the only reason for this is the belief
that qatal does not have future meaning.

The theme of the Psalm is stated in vv 1,2: "Do not fret because of evil
men or be envious of those who do wrong; for like the grass they will soon
wither, like green plants they will soon die away. (I use NIV)


vv 9-11" For evil men will be cut off, but those who hope in the LORD will
inherit the land.
 A little while, and the wicked will be no more; though you look for them,
they will not be found.
 But the meek will inherit the land and enjoy great peace.

v 15: " But their swords will pierce their own hearts, and their bows will
be broken. "

v 17: "for the power of the wicked will be broken, but the LORD upholds the
righteous. "

v 18:  "the days of the blameless are known to the LORD, and their
inheritance will endure forever."

v 20: "But the wicked will perish: The LORD's enemies will be like the
beauty of the fields, they will vanish - vanish like smoke. "

v 22: " those the LORD blesses will inherit the land, but those he curses
will be cut off. "

v 28: "For the LORD loves the just and will not forsake his faithful ones.
They will be protected forever, but the offspring of the wicked will be cut
off; "

v 29 : " the righteous will inherit the land and dwell in it forever. "

v 33: "but the LORD will not leave them in their power or let them be
condemned when brought to trial. "

v 34: " Wait for the LORD and keep his way. He will exalt you to inherit
the land; when the wicked are cut off, you will see it."

vv 37,38: "Consider the blameless, observe the upright; there is a future
for the man of peace.
But all sinners will be destroyed; the future of the wicked will be cut off. "

v 40: "The LORD helps them and delivers them; he delivers them from the
wicked and saves them, because they take refuge in him."


Regards
Rolf

Rolf Furuli
Lecturer in Semitic languages
University of Oslo