The Syntax and Meaning of Ps 32:9c

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Introduction

The Masoretic Text of Ps 32:9 reads as follows:[1]

אַל־תִּֽהְי֤וּ׀ כְּס֥וּס כְּפֶרֶד֮ אֵ֤ין הָ֫בִ֥ין בְּמֶֽתֶג־וָרֶ֣סֶן עֶדְי֣וֹ לִבְל֑וֹם בַּ֝֗ל קְרֹ֣ב אֵלֶֽיךָ׃

In vv. 3-4 the psalmist describes his own stubbornness to confess his sin, which resulted in suffering. In vv. 9-11, a section which our present verse begins, he turns to exhort others to not be like a stubborn horse/mule. Translations differ on the syntax and meaning of the third line in this verse, בַּ֝֗ל קְרֹ֣ב אֵלֶֽיךָ.[2] The differences can be illustrated by the JPS, REB, and NIV:

  • Be not like a senseless horse or mule whose movement must be curbed by bit and bridle; far be it from you! (JPS)
  • Do not behave like a horse or a mule, unreasoning creatures whose mettle must be curbed with bit and bridle, so that they do not come near you. (REB)
  • Do not be like the horse or the mule, which have no understanding but must be controlled by bit and bridle or they will not come to you. (NIV)

The JPS understands the clause בַּ֝֗ל קְרֹ֣ב אֵלֶֽיךָ to be completely unrelated to the previous description of the horse/mule, but rather prohibits the possibility of "being like" one.[3] More common are the conceptually subordinate interpretations of the בַּל clause referring to the hose/mule, as either purpose (REB), or alternative (NIV).[4] We consider all three of these possibilities in the following argument maps.

Argument Maps

Independent clause

Prohibitive

A number of scholars and translations understand בַּ֝֗ל קְרֹ֣ב אֵלֶֽיךָ as an independent clause and the negated קְרֹ֣ב to refer to the act of behaving like the horse/mule. In addition to the JPS, cited above, consider the CEB: "Don’t be anything like that!" 


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["Mule-like behavior"]: The clause בַּ֝֗ל קְרֹ֣ב אֵלֶֽיךָ should be understood as a prohibitive, to not act like the preceding description of the horse/mule (Ibn Ezra :C:; Ḥakham 1979, 179 :C:; Kraus 1993, 367 :C:).#dispreferred
 + <Aquila>: This reading is possibly found in Aquila: "...May it not come near you" (οὐ μὴ ἐγγίσῃ πρὸς σὲ).#dispreferred
 <_ <Negator>: For negation of a prohibitive one would expect אַל, not בַּל, whose primary function is that of a privative of what precedes (Sjörs 2018 :A:), certainly not deontic. 
 - <Number shift>: The singular אֵלֶֽיךָ would not follow the plural אַל־תִּֽהְי֤וּ if another exhortation, but should be read as a second-person singular impersonal (see Notarius & Atkinson, forthcoming :G:). 
  <_ <Singular attestation>: Two manuscripts (Kennicott 40, 206) read תהי.#dispreferred


Argument Mapn0"Mule-like behavior"The clause בַּ֝֗ל קְרֹ֣ב אֵלֶֽיךָ should be understood as a prohibitive, to not act like the preceding description of the horse/mule (Ibn Ezra 🄲; Ḥakham 1979, 179 🄲; Kraus 1993, 367 🄲).n1AquilaThis reading is possibly found in Aquila: "...May it not come near you" (οὐ μὴ ἐγγίσῃ πρὸς σὲ).n1->n0n2NegatorFor negation of a prohibitive one would expect אַל, not בַּל, whose primary function is that of a privative of what precedes (Sjörs 2018 🄰), certainly not deontic. n2->n0n3Number shiftThe singular אֵלֶֽיךָ would not follow the plural אַל־תִּֽהְי֤וּ if another exhortation, but should be read as a second-person singular impersonal (see Notarius & Atkinson, forthcoming 🄶). n3->n0n4Singular attestationTwo manuscripts (Kennicott 40, 206) read תהי.n4->n3


Predicative Adjunct

As shown by Sjörs (2018), בַּל finds its origins as a particle of privation, not as an independent clause negator, such that extension to a predicative adjunct (or "circumstantial clause") is more natural than that of an independent clause.[5] Notably, our present verse is the only instance in the Bible in which בַּל is followed by an infinitive construct, so its function is syntactically ambiguous between the result or alternative readings discussed below.

Result

A number of modern translations reflect a purpose reading of בַּ֝֗ל: "so that they do not come near you." (REB) 


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["So that"]: Referring to the horse/mule, בַּ֝֗ל in בַּ֝֗ל קְרֹ֣ב אֵלֶֽיךָ introduces a purpose clause (Rashi :C:; Ibn Ezra :C:; Radak :C:; Gruber 1996, 152 :C:).#dispreferred
 + <Ancient witnesses>: This reading is found in Symmachus, Saadia and possibly Aquila.#dispreferred
  + [Ancient witnesses]: Symmachus: "...so that it does not come near you" (ἵνα μὴ ἐγγίσ(ῃ) πρὸς σὲ); Saadia: "... so that it will not come near to you" (חתי לא ידנון אליך); Aquila: "...May it not come near you" (οὐ μὴ ἐγγίσῃ πρὸς σὲ).#dispreferred
 + <Syntax of בַּל>: Purpose is the most likely syntactic inference from privative בַּל (Sjörs 2018, 300, 310-311 :A:).#dispreferred
  + [Similar passages]: See, e.g., "You set a boundary that they may not pass (בַּל־יַֽעֲבֹר֑וּן)" (Ps 104:9, ESV); "may they be thrown into the fire, into miry pits, never to rise (בַּֽל־יָקֽוּמוּ)" (Ps 140:11, NIV).#dispreferred
 + <Previous infinitive>: The result clause is negated so that the horse/mule would not come near to harm its owner by biting him, which makes most sense of לִבְל֑וֹם, "to muzzle" (Rashi :C:).#dispreferred
  - <Lexical semantics>: Our lexical semantic analysis of both עֶדְי֣וֹ and לִבְל֑וֹם concluded that the former is the horse's/mule's act of walking along, not its face cover, while the infinitive is best understood as "to control, restrict," not "muzzle, block."
 <_ <Context>: There is no mention of a horse/mule attacking/biting a person in the Bible or in extant ANE literature.
 - <Co-text>: The simile in the verse would require that the unrepentant sinner being exhorted not to be stubborn would attack God if not controlled, rather than run away or act independently, the latter of which better fits the imagery.


Argument Mapn0"So that"Referring to the horse/mule, בַּ֝֗ל in בַּ֝֗ל קְרֹ֣ב אֵלֶֽיךָ introduces a purpose clause (Rashi 🄲; Ibn Ezra 🄲; Radak 🄲; Gruber 1996, 152 🄲).n1Ancient witnessesSymmachus: "...so that it does not come near you" (ἵνα μὴ ἐγγίσ(ῃ) πρὸς σὲ); Saadia: "... so that it will not come near to you" (חתי לא ידנון אליך); Aquila: "...May it not come near you" (οὐ μὴ ἐγγίσῃ πρὸς σὲ).n3Ancient witnessesThis reading is found in Symmachus, Saadia and possibly Aquila.n1->n3n2Similar passagesSee, e.g., "You set a boundary that they may not pass (בַּל־יַֽעֲבֹר֑וּן)" (Ps 104:9, ESV); "may they be thrown into the fire, into miry pits, never to rise (בַּֽל־יָקֽוּמוּ)" (Ps 140:11, NIV).n4Syntax of בַּלPurpose is the most likely syntactic inference from privative בַּל (Sjörs 2018, 300, 310-311 🄰).n2->n4n3->n0n4->n0n5Previous infinitiveThe result clause is negated so that the horse/mule would not come near to harm its owner by biting him, which makes most sense of לִבְל֑וֹם, "to muzzle" (Rashi 🄲).n5->n0n6Lexical semanticsOur lexical semantic analysis of both עֶדְי֣וֹ and לִבְל֑וֹם concluded that the former is the horse's/mule's act of walking along, not its face cover, while the infinitive is best understood as "to control, restrict," not "muzzle, block."n6->n5n7ContextThere is no mention of a horse/mule attacking/biting a person in the Bible or in extant ANE literature.n7->n0n8Co-textThe simile in the verse would require that the unrepentant sinner being exhorted not to be stubborn would attack God if not controlled, rather than run away or act independently, the latter of which better fits the imagery.n8->n0


Alternative (preferred)

A number of modern translations reflect an alternative reading of בַּ֝֗ל: "or they will not come to you." (NIV) 


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["Otherwise"]: Referring to the horse/mule, בַּ֝֗ל in בַּ֝֗ל קְרֹ֣ב אֵלֶֽיךָ introduces an alternative clause (Delitzsch 1881, 399 :C:; Castellino 1952, 41 :A:; Gruber 1996, 151-152 :C:; DBI, 400 :M:; Craigie 2004, 268 :C:; Goldingay 2006, 459 :C:; Böhler 2021, 571 :C:).
 + <Ancient witnesses>: This reading is the most likely interpretation of the Peshitta.
  + [Ancient witnesses]: Peshitta: "...or they would not draw near to him" (ܘܠܐ ܩܪܒܝܢ ܠܘܬܗ).
 + <The Psalm's co-text>: In the previous verse YHWH promises to "teach you about the way in which you should walk," so actively leads the stubborn person towards himself and his way.
 + <Similar passage>: A similar idea is found in Proverbs 26:3, which compares the function of the מֶתֶג (see earlier in our present verse) with a שׁוֹט "whip."
  + [Proverbs 26:3]: "A whip for the horse (לַ֭סּוּס), a bridle (מֶ֣תֶג) for the donkey, and a rod for the backs of fools!" (NIV). 
 + <Etymology>: The noun פֶּרֶד shares its root with (and is likely etymologically derived from) the verb פרד "to separate," which may reflect their tendency, such that if not restricted by bit and reins it will not approach, but will stay away.
  - <Separation>: This separation is probably rather a reference to its biological status as a cross between a mare and donkey, so "split species" (cf. Gk ἡμιονος "half animal").#dispreferred


Argument Mapn0"Otherwise"Referring to the horse/mule, בַּ֝֗ל in בַּ֝֗ל קְרֹ֣ב אֵלֶֽיךָ introduces an alternative clause (Delitzsch 1881, 399 🄲; Castellino 1952, 41 🄰; Gruber 1996, 151-152 🄲; DBI, 400 🄼; Craigie 2004, 268 🄲; Goldingay 2006, 459 🄲; Böhler 2021, 571 🄲).n1Ancient witnessesPeshitta: "...or they would not draw near to him" (ܘܠܐ ܩܪܒܝܢ ܠܘܬܗ).n3Ancient witnessesThis reading is the most likely interpretation of the Peshitta.n1->n3n2Proverbs 26:3"A whip for the horse (לַ֭סּוּס), a bridle (מֶ֣תֶג) for the donkey, and a rod for the backs of fools!" (NIV). n5Similar passageA similar idea is found in Proverbs 26:3, which compares the function of the מֶתֶג (see earlier in our present verse) with a שׁוֹט "whip."n2->n5n3->n0n4The Psalm's co-textIn the previous verse YHWH promises to "teach you about the way in which you should walk," so actively leads the stubborn person towards himself and his way.n4->n0n5->n0n6EtymologyThe noun פֶּרֶד shares its root with (and is likely etymologically derived from) the verb פרד "to separate," which may reflect their tendency, such that if not restricted by bit and reins it will not approach, but will stay away.n6->n0n7SeparationThis separation is probably rather a reference to its biological status as a cross between a mare and donkey, so "split species" (cf. Gk ἡμιονος "half animal").n7->n6


Conclusion (A-)

It is quite implausible to read בַּ֝֗ל קְרֹ֣ב אֵלֶֽיךָ as constituting its own clause with the referent of קְרֹ֣ב being the act of behaving like the previously described horse/mule. Syntactically, בַּל indicates בַּ֝֗ל קְרֹ֣ב אֵלֶֽיךָ should be read as a predicative adjunct and, in fact, more strongly supports the result inference of this circumstantial clause. Nevertheless, this latter interpretation is complicated by a number of factors. There is no mention of horses/mules attacking people in the ANE. Further, and more crucially, the function of the simile in the psalm (see the introduction above) makes most sense of an animal who will not approach its owner and will run independently if not bridled, rather than the owner being at risk or being attacked if the animal is not bridled. Our preferred interpretation is also supported by the previous verse ("I will teach you about the way in which you should walk") and Proverbs 26:3 ("A whip for the horse (לַ֭סּוּס), a bridle (מֶ֣תֶג) for the donkey, and a rod for the backs of fools!" NIV), which all seem to refer to guidance for the animal, rather than protection for the owner. In conclusion, we prefer to read בַּ֝֗ל קְרֹ֣ב אֵלֶֽיךָ as a predicative adjunct with the inference of alternative: "otherwise it will not come to you."

Research

Translations

Ancient

  • LXX: μὴ γίνεσθε ὡς ἵππος καὶ ἡμίονος, οἷς οὐκ ἔστιν σύνεσις, ἐν χαλινῷ καὶ κημῷ τὰς σιαγόνας αὐτῶν ἄγξαι τῶν μὴ ἐγγιζόντων πρὸς σέ.[6]
    • "Do not be like horse and mule, who have no understanding; with bridle and muzzle squeeze their jaws when they do not come near to you."[7]
  • Aquila: ...οὐ μὴ ἐγγίσῃ πρὸς σὲ.[8]
    • "...May it not come near you."
  • Symmachus: ...ἵνα μὴ ἐγγίσ(ῃ) πρὸς σὲ.[9]
    • "...so that it does not come near you."
  • Gallican Psalter: ...qui non adproximant ad te.
    • "...who do not come near you."
  • Iuxta Hebraeos: ...qui non accedunt ad te.
    • "...who do not approach you."
  • CPA Psalms: ܕܗܠܝܢ ܕܠܘܬܿܟ ܠܐ ܡܬܩܪܒܝܢ...[10]
    • "...of those who do not approach you."
  • Peshitta: ܘܠܐ ܩܪܒܝܢ ܠܘܬܗ...[11]
    • "...or they would not draw near to him."[12]
  • Targum: לא יתקרב לותך...[13]
    • "... it will not come near to you."[14]
  • Saadia: חתי לא ידנון אליך...[15]
    • "... so that it will not come near to you."

Modern

Prohibitive

  • Be not like a senseless horse or mule whose movement must be curbed by bit and bridle; far be it from you! (JPS)
  • Don’t be like some senseless horse or mule, whose movement must be controlled with a bit and a bridle. Don’t be anything like that! (CEB)

Result

  • * Do not behave like a horse or a mule, unreasoning creatures whose mettle must be curbed with bit and bridle, so that they do not come near you. (REB; cf. KJV)
  • Ne sois pas aussi stupide que le cheval ou le mulet, dont il faut maîtriser les élans avec une bride et un mors; alors il ne t'arrivera rien. (NFC)
  • Ne soyez pas comme un cheval ou un mulet sans intelligence; on les bride avec un mors et un frein, dont on les pare, afin qu'ils ne s'approchent pas de toi. (NBS)
  • N'imite pas le cheval ou la mule stupides, dont mors et bride doivent freiner la fougue, et il ne t'arrivera rien! (TOB)

Alternative

  • Do not be like the horse or the mule, which have no understanding but must be controlled by bit and bridle or they will not come to you. (NIV; cf. CJB, CSB, ESV, NABRE, NASB, NET)
  • Seid nicht wie Rosse und Maultiere, die ohne Verstand sind, denen man Zaum und Gebiss anlegen muss; sie werden sonst nicht zu dir kommen. (Luther 2017; cf. ELB, EÜ, ZÜR)
  • No seas como los caballos ni como las mulas, que no quieren obedecer, y que hay que sujetarlos con la brida y el freno, pues de lo contrario no se acercan a su amo. (RVC ≈ DHH)

Secondary Literature

Böhler, Dieter. 2021. Psalmen 1-50. Freiburg, Basel, Wien: Herder Verlag.
Castellino, George. 1952. "Psalm XXXII 9," in VT 2.1: 37-42.
Craigie, Peter C. 2004. Psalms 1-50. Second edition. Nashville, TN: Nelson.
DBI = Ryken, Leland, et al. 2000. Dictionary of Biblical Imagery. Downers Grove, IL: InterVarsity Press.
Delitzsch, Franz. 1871. Biblical Commentary on the Psalms: Vol. 1. Edinburgh: T&T Clark.
Goldingay John. 2006. Psalms 1–41. Grand Rapids, MI: Baker Academic.
Gruber, Meir. 1996. "(Chapter 32)" (Hebrew; פרק לב). Pages 149-152 in Psalms: Volume 1. Olam HaTaNaKh (Hebrew; תהלים א׳ עולם התנ׳׳ך). Tel Aviv: דודזון–עתי.
Ḥakham, Amos. 1979. The Book of Psalms: Books 1-2 (Hebrew; ספר תהלים: ספרים א–ב). Jerusalem: Mossad Harav Kook.
Ibn Ezra. Ibn Ezra on Psalms.
Jacobson, Rolf A. & Tanner, Beth. 2014. “Book One of the Psalter: Psalms 1–41,” in The Book of Psalms (NICOT). Grand Rapids, MI; William B. Eerdmans Publishing Company.
Kraus, Hans-Joachim, 1993. A Continental Commentary: Psalms 1–59. Minneapolis, MN: Fortress Press.
Notarius, Tania & Atkinson, Ian. Forthcoming 2026. "Impersonal Constructions." The Cambridge Grammar of Biblical Hebrew. Edited by Geoffrey Khan et al. Cambridge: Open Book.
Radak. Radak on Psalms.
Rashi. Rashi on Psalms.
Saadia = Qafaḥ, Yosef. 1965. The Psalms with Translation and Commentary of Saadia Gaon (in Hebrew: תהלים עם תרגום פוירוש הגאון). Jerusalem: The American Academy for Jewish Research (האקדימיה האמריקאנית למדעי היהדות).
Sjörs, Ambjörn. 2018. "Biblical Hebrew Bal and Privative Negation," in JSS 63.2: 297-322.

References

32:9

  1. ↑ Text from OSHB.
  2. ↑ Jacobson & Tanner claim, "Verse 9 has a host of problems that make an exact translation impossible" (2014, 309).
  3. ↑ A similar, though minor, position is the interpretation that it is the following description of suffering (v. 10) that is not to come near the wise person who does not behave like a mule. This reading is found in the PDV:
    • Le cheval et le mulet sont stupides, il faut les freiner et les guider pour les faire obéir. Ne leur ressemble pas! Alors rien de mal ne t’arrivera.»
    This reading is not persuasive, however, as it requires the separation between the prohibition at the beginning of the verse and the result at the end (notice the re-ordering of clauses in the PDV), as well as supplying the implicit "sorrows" of the following verse, as the PDV's "rien de mal."
  4. ↑ Further minor positions not found in the modern translations consulted are the temporal clause of the NETS interpretation of the LXX's genitive phrase, which has been read as a relative clause in both of Jerome's translations and the CPA Psalms. See the ancient translations on this page.
  5. ↑ For lingering functional overlap, see, for example, the ketiv בלי for בַֽל־יַעֲשׂ֑וּן in Hosea 9:16 and 1QIsaª's (26.21) בל יבוא for the MT's בְּלִ֥י יָבֽוֹא in Isaiah 32:10.
  6. ↑ Rahlfs 1931, 126.
  7. ↑ NETS.
  8. ↑ See Field 1875, 136).
  9. ↑ See Field 1875, 136).
  10. ↑ CAL
  11. ↑ CAL
  12. ↑ Taylor 2020, 115.
  13. ↑ CAL
  14. ↑ Stec 2004, 72.
  15. ↑ Qafaḥ 1965, 104.