The Text and Grammar of Ps 16:4

Introduction

The Hebrew text of Psalm 16:4, according to the Masoretic Text, reads as follows:

יִרְבּ֥וּ עַצְּבוֹתָם֮ אַחֵ֪ר מָ֫הָ֥רוּ

בַּל־אַסִּ֣יךְ נִסְכֵּיהֶ֣ם מִדָּ֑ם

וּֽבַל־אֶשָּׂ֥א אֶת־שְׁ֝מוֹתָ֗ם עַל־שְׂפָתָֽי׃

This issue will focus on the first line of v. 4: יִרְבּ֥וּ עַצְּבוֹתָם֮ אַחֵ֪ר מָ֫הָ֥רוּ. As many translations note, this line is "difficult" (CEV), "unclear" (GNT), "uncertain" (CEB, NJPS, cf. BDS), "obscure" (NEB, cf. NBS), and "very obscure" (cf. DHH94I). One translation claims in a footnote that the text of this line is "corrupt" (NJB). The following translations illustrate some of the main difficulties:

• The sorrows of those who run after another god shall multiply (ESV)
• those who espouse another [god] may have many sorrows (NJPS)
• Those who choose another god multiply their sorrows (NRSVue)
• They multiply idols, they chase after foreign gods (cf. S21)
• those who run after them find trouble without end (NEB)

These translations highlight five related issues.

1. The meaning of עַצְּבוֹתָם. The blue text represents attempts to translate the Hebrew phrase עַצְּבוֹתָם. This phrase could refer to "their sorrows" or "their idols."
2. The vocalization and meaning of מהרו. The red text represents attempts to translate the Hebrew word מהרו. Depending on how it is vocalized, this word could mean "chase/run after" (vocalized as מִהֵרוּ), or it could mean "espouse" (vocalized as מָהָרוּ [so MT]). The NRSV appears to represent an emendation of the text to בָּחָרוּ ("choose").
3. The vocalization of ירבו ("multiply"). The italicized text represents translations of the verb ירבו ("multiply"). The question is whether this verb is transitive (hiphil יַרְבּוּ – "they multiply their sorrows/idols") or intransitive (qal יִרְבּוּ [so MT] – "their sorrows/idols multiply").
4. The text of אחר. The bold text represents the word אַחֵר ("another") in the MT, which most translations understand as "another [god]." Other translations, however, like the NEB, emend the text to read אַחֲרֵיהֶם ("after them").
5. The syntax of the line as a whole. Most of the translations above interpret the line as one main clause, with אחר מהרו as a relative clause functioning as the subject: "those who espouse/chase/choose another multiply..." The S21, by contrast, sees two independent clauses in the line: "they multiply... they chase..."

The following argument maps will focus on the first three of these issues. The fourth issue (the text of אחר) will be addressed in connection with the second issue (מהרו). The fifth issue (syntax of the line) will not be necessary to address, since the conclusion to this issue will become apparent as we work through the other issues.

Argument Maps

The meaning of עַצְּבוֹתָם

The first issue the meaning of the phrase עַצְּבוֹתָם. It could refer to "their sorrows" (e.g., ESV, NJPS, NRSVue) or "their idols" (e.g., S21).

Their sorrows

Many translations render עַצְּבוֹתָם as "their sorrows." The NRSVue, for example, says "Those who choose another god multiply their sorrows." Similarly, other translations have "troubles" (NLT, GNT, cf. REB) or "suffering" (CEB, cf. NIV).

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[Their sorrows]: The phrase עַצְּבוֹתָם means "their sorrows" (lexical form: עַצֶּ֫בֶת) (SDBH :L:; HALOT :L:; cf. Hupfeld 1855, 322 :C:; Baethgen 1904, 42 :C:; Böhler 2021, 267 :C:).#dispreferred
 + <Usage>: Elsewhere in the Bible, the word עַצֶּ֫בֶת consistently means "pain," "sorrow," "grief," "wound" (cf. HALOT :L:, DCH :L:).#dispreferred
  + [Usage]: "He heals the brokenhearted and bandages their wounds (לְעַצְּבוֹתָם)" (Ps 147:3, CSB; cf. Prov 10:10; 15:13; Job 9:28).#dispreferred
 + <Gen 3:16>: The statement here "harks back to Gen 3:16 \[which uses a similar word for "pain" (עִצָּבוֹן)\] and employs essentially the same terms" (Dahood 1965, 88 :C:).#dispreferred
  + [Gen 3:16]: "To the woman he said, “I will surely multiply your pain (אַרְבֶּה עִצְּבֹונֵךְ) in childbearing" (Gen 3:16, ESV).#dispreferred
 + <Ancient translations>: Most of the ancient translations understood עַצְּבוֹתָם to mean "their miseries" (Symmachus), "their diseases" (LXX, Peshitta), or "their toils" (Aquila).#dispreferred
  + [Ancient translations]: LXX: αἱ ἀσθένειαι αὐτῶν; Symmachus: αἱ κακοπάθειαι αὐτῶν; Aquila: διαπονήματα αὐτῶν; Peshitta: ܟܐ̈ܒܝܗܘܢ.#dispreferred

Their idols (preferred)

Some modern translations render עַצְּבוֹתָם as "their idols." This view is especially common among the French translations consulted. The S21, for example, says (in English), "They multiply idols" (cf. NBS, NVS78P, NFC, DHH94I).

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[Their idols]: The phrase עַצְּבוֹתָם means "their idols" (lexical form: עַצֶּ֫בֶת) (cf. R. Moshe Yitzhak Ashkenazi :C:; Ḥakham 1979, 69 :C:; Spieckermann 2023, 209–210 :C:).
 + <Ancient translations>: Some of the ancient translations (e.g., Theodotion, Quinta, Jerome, Targum) understood the phrase עַצְּבוֹתָם to mean "their idols."
  + [Ancient translations]: Theodotion: τὰ εἴδωλα αὐτῶν; Quinta: τὰ εἴδωλα αὐτῶν; Jerome (iuxta Hebr.): idola eorum; Targum: צלמניהון.
 - <עֲצַבֵּיהֶם>: The word for "idols" is עֲצַבִּים (masculine plural). Thus, if the text said "their idols," then we would expect עֲצַבֵּיהֶם, not עַצְּבוֹתָם (Hupfeld 1855, 322 :C:; Baethgen 1904, 42 :C:).#dispreferred
  + [עֲצַבֵּיהֶם]: "And the Philistines left their idols (עֲצַבֵּיהֶם) there" (2 Sam 5:21, ESV; so 1 Sam 31:9; Isa 46:1; Pss 115:4; 106:36; 1 Chr 10:9; cf. Isa 10:11; Jer 50:2; Hos 4:17; 8:4; 13:2; 14:9; Mic 1:7; Zech 13:2; Pss 106:38; 135:15; 2 Chr 24:18).
  <_ <Alternative form>: The word עַצְּבוֹתָם (lexical form: עַצֶּ֫בֶת) is an alternative, feminine form of עֲצַבֵּיהֶם ("their idols") (so R. Moshe Yitzhak Ashkenazi :C:).
   + <Gender doublets>: "Some non-animate nouns have both masculine and feminine forms. Although these so-called doublets may have different connotations, it is best not to rely too heavily on their gender distinctions; both forms mean essentially the same thing" (IBHS §6.4.3 :G:).
    + [Gender doublets]: E.g., אָשָׁם/אַשְׁמָה ("guilt"), גֵּו/גֵּוָה ("back"), חֵלֶק/חֶלְקָה ("territory"), אֵפוֹד/אֲפֻדָּה ("ephod"), מַתָּן/מַתָּנָה ("gift") (see IBHS §6.4.3 for more examples). Perhaps also עֶצֶב/עַצֶּ֫בֶת ("pain"): "In pain (עֶצֶב) you shall bring forth children" (Gen 3:16, ESV); "He who winks the eye causes pain (עַצָּבֶת)" (Prov 10:10, LSB).
   + <Isa 41:21>: The form עֲצֻמוֹתֵיכֶם ("your arguments") in Isa 41:21 should be emended to עַצְּבוֹתֵיכֶם  ("your idols"). If this emendation is correct, then it provides additional evidence for the feminine form of "idols" (עֲצַבוֹת).
  <_ <Euphemism/Word-play>: The word עַצְּבוֹתָם literally means "their pains," but this expression is a derogatory euphemism for "their idols" (cf. BDB :L:). It is a way of mocking the idols as the source of pain; others may refer to them as עֲצַבֵּיהֶם, but really they are עַצְּבוֹתָם (cf. Ḥakham 1979, 69 :C:; Ridderbos 1972, 160 :C: similarly suggests a play on words here).
   + <Euphemisms for idols>: The Old Testament often refers to idols euphemistically. 
    + [Euphemisms for idols]: אָוֶן = nothing (Isa 41:29, Hos 12:12, 1 Sam 15:23, Isa 1:13, 66:3, Zech 10:2);  אֱלִֹיל = weak/worthless thing (Lev 19:4, 26:1, Isa 2:8, 18, 20bis, Ps 96:5 = 1 Chr 16:26, Ps 97:7); הֶבֶל = breath/vapour (plural: Jer 10:15, 16:19, 51:18, Deut 32:21, 1 Kgs 16:13, 26, Jer 8:19, 10:8, 14:22, Ps 31:7, Jon 2:9; singular: 2 Kgs 17:15, Jer 2:5, cf. Jer 10:15, 16:19, and 51:18); כָזָב = lie (Am 2:4, Ps 40:5); שָׁוְא = emptiness (Jer 18:15, Jon 2:9, Ps 31:7); שֶׁקֶר = falsehood (Jer 10:14, 51:17, Isa 44:20) (Gentry, p.c.).
   + <v. 4c>: It makes sense that the psalmist, who goes on to say in the same verse that he will not take their names on his lips (v. 4c), would refer to the idols euphemistically.
  <_ <Emendation>: The text should be emended to read עֲצַבֵּיהֶם ("their idols") (Duhm 1899, 43–44 :C:; Leveen 1971, 52–53 :A:).
 + <Context>: The context contains multiple references to idols and idolatry (cf. Spieckermann 2023, 209–210 :C:).
  + <v. 4a>: The word "another" (אַחֵר) in the very same line (v. 4a) probably refers to "another god" (cf. Isa 42:8).
   + [vv. 3–4]
  + <v. 4bc>: The following lines have pronouns that clearly refer to idols: "their drink offerings... their names."
   + [vv. 3–4]
  + <v. 3>: The words "holy ones" (קְדוֹשִׁים) and "mighty ones" (אַדִּירֵי) in the previous verse (v. 3) probably refer to other gods. 
   + [vv. 3–4]: (3) "the holy ones (קְדֹושִׁים)... and the mighty ones (וְאַדִּירֵי)... (4) ...another \[god\] (אַחֵר). I will not pour out their drink offerings (נִסְכֵּיהֶם) of blood, and I will not take their names (שְׁמֹותָם) on my lips."

The meaning of מהרו

The second issue is the meaning of the word מהרו. Depending on how it is vocalized, this word could mean "hurry/rush/chase" (e.g., ESV, S21, NEB) or "espouse" (NJPS).

Run/Chase/Rush (מִהֵרוּ)

According to many translations, the verb מהרו means "hurry/rush/chase." The ESV, for example, says, "The sorrows of those who run after another god shall multiply." Because the verb מהרו only means "hurry/rush/chase" in the piel stem, proponents of this view typically assume that מהרו should be revocalized as a piel verb: מִהֵרוּ.

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[Rush (מִהֵרוּ)]: The verb מהרו means "rush" or "hurry" (vocalized as מִהֵרוּ) (NEB; cf. Briggs and Briggs 1906, 117–124 :C:; Mowinckel 1957 :A:).#dispreferred
 + <Usage>: The verb מִהֵרוּ (piel) means "rush," "hasten," "hurry" (cf. HALOT :L:).#dispreferred
  + [Usage]: "So Abraham ran back (וַיְמַהֵר) to the tent and said to Sarah, 'Hurry! (מַהֲרִי)'" (Gen 18:6, NLT; see HALOT :L: or other Hebrew lexica for many more examples).#dispreferred
  <_ <MT>: In the Masoretic Text, the verb מהרו is vocalized as a qal verb, not as a piel verb.
   + [MT]: מָ֫הָ֥רוּ
 + <Ancient translations (מהרו)>: Most of the ancient translations of this verse understood מהרו (probably vocalized as מִהֵרוּ) to mean "they hurry" (LXX, Theodotion, Targum; cf. Jerome). Similarly, other ancient versions translate it as an adverb meaning "quickly" (Symmachus, Peshitta; perhaps מַהֵר).#dispreferred
  + [Ancient translations]: LXX: ἐτάχυναν; Theodotion: ἐτάχυναν; Targum: מוחן; Symmachus: ταχέως; Peshitta: ܒܥܓܠ (cf. Jerome: sequentium).#dispreferred
 - <אַחֵר>: The meaning "rush" or "hurry"  (vocalized as מִהֵרוּ) does not work well with the preceding word אַחֵר ("another").
  <_ <Emendation>: אַחֵר ("another") should be emended to אַחֲרֵיהֶם ("after them") (Mowinckel 1957 :A:; Brockington 1973 :M:; cf. Lindblom 1974 :A:). #dispreferred
  <_ <Revocalization>: אַחֵר ("another") should be revocalized to אָחֹר ("backwards") (Briggs and Briggs 1906, 117–124 :C:) or אַחַר ("afterwards").#dispreferred
   + <Ancient translations (אחר)>: Several of the ancient translations of this verse understood אחר to mean either "afterwards" (אַחַר, so LXX, Targum), "backwards" (אָחֹר or אַחַר, so Jerome, Theodotion), or some related idea (cf. Symmachus, Peshitta). #dispreferred
    + [Ancient translations (אחר)]: LXX: μετὰ ταῦτα ("after these"); Targum: מן בתר ("afterwards"); Theodotion: εἰς τὰ ὀπίσω ("backwards"); Jerome: post tergum ("behind"), Symmachus: ἀκολουθοῦσαι ("following"); Peshitta: ܟܐ̈ܒܝܗܘܢ ܐܚܪ̈ܝܐ ("the latter pains"); .#dispreferred

Espouse (מָ֫הָ֥רוּ) (preferred)

Some translations render the verb מהרו as "espouse." The NJPS, for example, says, "those who espouse another [god] may have many sorrows" (cf. ZÜR). This interpretation follows the Masoretic vocalization of מהרו as a qal verb (מָ֫הָ֥רוּ), which elsewhere means "to acquire as one’s wife" (HALOT) i.e., "to pay bride-money (מֹהַר)." This is why the NJPS translation uses the word "espouse," which can simply mean "marry" or "become attached to" (see Merriam-Webster).

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[Espouse (מָ֫הָ֥רוּ)]: The verb מהרו means "espouse" or "acquire \[by paying the bride price\]" (vocalized as מָ֫הָ֥רוּ) (Radak :C:; Ibn Ezra :C:; Baethgen 1904, 42 :C:; Ḥakham 1979, 69 :C:; Böhler 2021, 267 :C:).
 + <Usage of מָהַר>: In Exod 22:16, the qal verb מהר means "to acquire as one’s wife" (HALOT :L:; cf. the related noun מֹהַר: "an indeminity for \[the bride's\] family" \[HALOT :L:\], e.g., Gen 34:12).
  + [Exod 22:16]: "If a man seduces a virgin who is not betrothed and lies with her, he shall give the bride-price for her (מָהֹר יִמְהָרֶנָּה) and make her his wife."
  <_ <Specific marital context>: Elsewhere, the verb is only used in a marital context, and "there is no evidence of such a generalisation of the meaning as is necessary if that is to be used here" (Briggs & Briggs 1906, 124 :C:). #dispreferred
 + <MT>: In the Masoretic Text, the verb is vocalized as a qal verb, which, elsewhere, means "to acquire as one’s wife" (HALOT :L:).
  + [Exod 22:16]
  + [MT]: מָ֫הָ֥רוּ
 + <אַחֵר>: The verb "espouse" or "acquire \[by paying the bride price\]" would work well with the object "another" (אַחֵר).
  + <אַחֵר as object>: Elsewhere, when אַחֵר is a nominal ("another one") and functions as the object of its clause, it refers to "another (woman)" whom a man takes to be his wife (see DCH אַחֵר I.3 :L:).
   + [אַחֵר as object]: "If he takes (יִֽקַּח) another wife (אַחֶרֶת) to himself" (Exod 21:10); "and if she dies, he shall take (ונשא) for himself another (אחרת) from his father's house" (11Q19 lvii:19, see García-Martínez and Tigchelaar 1998, 1278–1279 :M:).
 - <Specific marital context>
  <_ <Idolatry as adultery>: "Throughout the Bible, God's relationship to his people is pictured as a marriage... When Israel breaks its covenant with God, it is likened to the breaking of the marriage bond... Idolatry is adultery" (Ryken et al 1998, 538–539 :D:).
   + [Idolatry as adultery]: E.g., Isa 54; Jer 2:1; 3:6; Ezek 23; Hosea.
 + <Context>: In light of the previous clause, which described the multiplication of idols (יִרְבּוּ עַצְּבוֹתָם), it makes sense that this clause would describe the idolatrous people "acquiring another," i.e., another idol to add to their collection.
  <_ <Gender agreement>: אַחֵר is masculine, whereas "their idols" (עַצְּבוֹתָם) is feminine. Thus, if this clause were about acquiring "another idol," then we would expect the feminine form אַחֶרֶת. #dispreferred
   <_ <Another god (אֵל אַחֵר)>: The word "another" (אַחֵר) does not refer to "another idol," but to "another (god)" (= אֵל אַחֵר) (so Rashi :C:; Radak :C:; Baethgen 1904, 42 :C:; Ḥakham 1979, 69 :C:), which is represented by the idol. With a relational term like מָ֫הָ֥רוּ ("espouse"), it is more appropriate to refer to the "god" represented by the idol than to the idol itself.
    + [אֵל אַחֵר]: E.g., "Do not worship any other god (אֵל אַחֵר)" (Exod 34:11, NIV); "I will not yield my glory to another (אַחֵר)" (Isa 42:8, NIV).
   <_ <Another idol (עָצָב אַחֵר)>: The word for "idol" is usually masculine (עָצָב) – the feminine עֲצָבָה/עַצֶּ֫בֶת in the preceding clause is exceptional and used for the sake of wordplay – so in the following clause the poet defaults to using the masculine pronoun.

Choose (emendation: בָּחָרוּ)

Some scholars choose to read בָּחָרוּ ("they chose"). The NRSVue, for example, says "Those who choose another god multiply their sorrows."

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[Choose (בָּחָרוּ)]: The word מהרו should be emended to בָּחָרוּ ("they chose") (Driver 1915, 189–191 :C:).#dispreferred
 + <Quinta>: The early Greek translation known as "Quinta" appears to be based on a Hebrew manuscript that read בחרו ("they chose").#dispreferred
  + [Quinta]: "others chose (ἐξελέξαντο) their idols."#dispreferred
 - <Textual witnesses>: Almost all of the textual witnesses, including most of the oldest witnesses, read מהרו, with a mem instead of a bet.
  <_ <Mem-bet interchange>: In the Aramaic square script, mem and bet look similar and were sometimes confused for one another (see Tov 2022, 303–304 :M:).#dispreferred
   + [Mem-bet interchange]: See e.g., בְּרֹאדַךְ בַּלְאֲדָן in 2 Kgs 20:12 vs in מְרֹדַךְ בַּלְאֲדָן in Isa 39:1.#dispreferred

The vocalization of ירבו

A third issue in this verse on which modern translations disagree is the vocalization of ירבו. Is this verb a qal (יִרְבּוּ) or a hiphil (יַרְבּוּ)?

Qal יִרְבּוּ (preferred)

Many translations follow the Masoretic Text, which vocalizes יִרְבּוּ as a qal verb. According to this vocalization, the verb is intransitive (i.e., it has no direct object). The ESV, for example, says, "The sorrows... shall multiply" (ESV).

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[Qal יִרְבּוּ]: The verb ירבו is a qal verb (יִרְבּוּ) with an intransitive sense: "they multiply," i.e., "become many" (Driver 1915, 189–191 :C:; Ḥakham 1979, 69 :C:; Böhler 2021, 267 :C:)
 + <MT>: The Masoretic Text vocalizes the verb as a qal.
  + [MT]: MT: יִרְבּ֥וּ
 + <Ancient versions>: Most of the ancient versions reflect the qal (intransitive) vocalization.
  + [Ancient versions]: LXX: ἐπληθύνθησαν; Aquila: πληθυνθήσοντα; Theodotion: ἐπληθύνθησαν; Jerome (iuxta Hebr.): multiplicabuntur; Peshitta: ܢܣܓܘܢ; cf. Symmachus: πολλαί (the adjective πολλαί reflects an intransitive interpretation of יִרְבּוּ, "be many").
 - <Gender mismatch>: The qal intransitive interpretation (יִרְבּוּ) assumes that the subject is עַצְּבוֹתָם ("their sorrow/idols increase"), but עַצְּבוֹתָם is feminine and the verb יִרְבּוּ is masculine. The feminine form would be תִּרְבֶּינָה (R. Moshe Yitzhak Ashkenazi :C:).#dispreferred
  <_ <Feminine nouns with masculine verbs>: Feminine plural nouns are sometimes the subject of masculine plural verbs (cf. GKC §145p :G:; IBHS §6.6 :G:).
   + [Feminine nouns with masculine verbs]: "When the young women of Shiloh (בְנֹות־שִׁילוֹ) come out (יֵצְאוּ)..." (Jdg 21:21, NIV; cf. Lev 26:33; Jer 13:16; Hos 14:7; Job 3:24; Song 6:9).
 + <Context>: If the phrase עַצְּבוֹתָם means "their idols" (see argument map above) and the words אַחֵר מָהָרוּ mean "they acquire another \[god\]" (see argument map above), then the qal vocalization would result in a simple syntactic construction that makes good sense in the context: "their idols multiply; they have acquired another \[god\]."

Hiphil יַרְבּוּ

Some translations assume a hiphil vocalization (יַרְבּוּ), which would mean that the verb is transitive (i.e., has a direct object). The S21, for example, says, "They multiply idols" (S21; cf. BDS, TOB, NVS78P, NFC, DHH94I).

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[Hiphil יַרְבּוּ]: The verb ירבו is a hiphil verb (יַרְבּוּ) with a transitive sense: "they multiply," i.e., "cause to become many" (Gunkel 1926 :C: 50–51; Mowinckel 1957 :A:; Behler 1940 :A:; Leveen 1971, 52–53 :A:).#dispreferred
 + <Targum>: The Psalms Targum reflects the hiphil (transitive) vocalization.#dispreferred
  + [Targum]: "those who increase (מסגן) their images (צלמניהון)."#dispreferred
 + <Context>: If the phrase עַצְּבוֹתָם means "their idols" (see argument map above) and the words אַחֵר מָהָרוּ mean "they acquire another \[god\]" (see argument map above), then the hiphil vocalization would result in a simple syntactic construction that makes good sense in the context: "they multiply their idols; they have acquired another \[god\]" (cf. R. Moshe Yitzhak Ashkenazi :C:).#dispreferred

Conclusion (C)

In conclusion, following the Masoretic Text, we read v. 4 as follows:

"Their idols increase; they have acquired (lit: 'paid the bride price for') another [god]."

This interpretation involves three key conclusions.

1. The phrase עַצְּבוֹתָם means "their idols." This meaning makes good sense in the context, and it has the support of multiple ancient versions (Theodotion, Quinta, Jerome, Targum). Although the usual phrase for "their idols" is masculine (עֲצַבֵּיהֶם, lexical form: עָצָב), there are numerous examples of masculine nouns having alternative, feminine forms. We conclude that עַצְּבוֹתָם is a unique feminine form of this word (in lexical form: עֲצָבָה or עַצֶּ֫בֶת).
2. The word מהרו means "acquire" (lit.: "pay the bride-price for"). This interpretation is consistent with the only other use of מָהַר (qal) in the Bible (Exod 22:16), and it makes sense in the context – both the syntactic context (object: אַחֵר) and the semantic context, which is about idolatry, which, in turn, is often described using marital language.
3. The word ירבו should be vocalized as a qal (יִרְבּוּ). The qal vocalization has the weight of tradition behind it (MT, LXX, Symmachus, Aquila, Theodotion, Jerome, Peshitta), and it is the more difficult reading, since it involves gender disagreement with the verb. Nevertheless, this kind of gender disagreement is not unusual.

In the end, this interpretation also makes sense in the context of the rest of the verse. In contrast to those who worship idols (v. 4a), the psalmist vows never to pour out their drink offerings (v. 4b) or take their names on his lips (v. 4c).

Research

Translations

Ancient

• LXX (vv. 2–4a): 2 εἶπα τῷ κυρίῳ Κύριός μου εἶ σύ, ὅτι τῶν ἀγαθῶν μου οὐ χρείαν ἔχεις. 3 τοῖς ἁγίοις τοῖς ἐν τῇ γῇ αὐτοῦ ἐθαυμάστωσεν πάντα τὰ θελήματα αὐτοῦ ἐν αὐτοῖς. 4 ἐπληθύνθησαν αἱ ἀσθένειαι αὐτῶν, μετὰ ταῦτα ἐτάχυναν ...
  • "I said to the Lord, 'My Lord you are, because you have no need of my goods. As for the holy ones who are in his land—he made marvelous all his wants among them. Their infirmities were multiplied; after that, they were quick;"
• Symmachus: 2 ... ἀγαθόν μοι οὐκ ἔστιν ἄνευ σου 3 εἰς τοὺς ἁγίους ἐν τῇ γῇ εἰς αὐτούς καὶ εἰς τοὺς μεγάλους πᾶν τὸ θέλημά μου ἐν αὐτοῖς 4 πολλαὶ αἱ κακοπάθειαι αὐτῶν ἀκολουθοῦσαι ταχέως ...
• Aquila: 2 ... ἁγαθοσύνη μου οὐ μὴ ἐπὶ σέ 3 ... (καὶ) ὑπερμεγέθεσί μου πᾶν θέλημα ἐν αὐτοῖς 4 πληθυνθήσοντα διαπονήματα αὐτῶν οἳ ἄλλους ἐκάκωσαν ...
• Theodotion: 3 ... καὶ θαυμαστόν μοι πάντα τὰ θελήματά μου ἐν αὐτοῖς 4 ἐπληθύνθησαν τὰ εἴδωλα αὐτῶν εἰς τὰ ὀπίσω ἐτάχυναν ...
• Quinta: 4 ... τὰ εἴδωλα αὐτῶν ἄλλοι ἐξελέξαντο ...
• Jerome (iuxta Hebr.): 2 ... bene mihi non est sine te 3 sanctis qui in terra sunt et magnificis omnis voluntas mea in eis 4 multiplicabuntur idola eorum post tergum sequentium ...
  • ... It does not go well for me without you. In the holy ones who are in the land and in the magnificent ones – all my desire is for them. Their idols will multiply behind the back of the followers (?)
• Peshitta: ܘܛܒܬܝ ܡܢ ܠܘܬܟ ܗܝ܂ ܐܦ ܠܩܕܝ̈ܫܐ ܕܒܐܪܥܐ ܘܡܫܒ̈ܚܐ ܕܟܠܗ ܨܒܝܢܝ ܒܗܘܢ܂ ܢܣܓܘܢ ܟܐ̈ܒܝܗܘܢ ܐܚܪ̈ܝܐ ܒܥܓܠ܂
  • "' 2 ... my prosperity is from you.' 3 I said also to the holy ones who are in the land and the nobles, that all my delight is in them. 4 May the latter pains increase quickly ..."
• Targum: ברם טיבתי לא מתיהיבא בר מינך׃ לקדישיא די בארעא הינון הודעו כח גבורתי מן שירויא וגוותנין בעובדיהון טביא כל רעותי טבא בהון׃ מסגן צלמניהון מן בתר כן מוחן לקרבא קורבניהון
  • "' 2 ... truly my good is not granted except by you.' 3 As for the holy ones who are in the land, they have made known the strength of my might from the beginning, and they are exalted in their good deeds; all my good pleasure is in them. 4 Those who increase their images afterwards hasten to offer sacrifices ..."

Modern

Hurry after (מִהֵרוּ) another(אַחֵר)

Their sorrows (עַצְּבוֹתָם) increase (יִרְבּוּ)

• The sorrows of those who run after another god shall multiply; (ESV)
• Those who run after other gods will suffer more and more. (NIV)
• Troubles multiply for those who chase after other gods. (NLT)
• let their suffering increase because they hurried after a different god. (CEB)
• Those who run after other gods find endless trouble (REB)
• but worshipers of other gods will have much sorrow. (CEV)
• Those who rush to other gods bring many troubles on themselves (GNT)
• Zahlreich sind die Schmerzen derer, die einem anderen ⟨Gott⟩ nachlaufen (ELB)
• Zahlreich sind die Schmerzen derer, die einem anderen Gott nacheilen. (EÜ)
• Aber jene, die einem andern nachlaufen, werden viel Herzeleid haben. (LUT)
• Wer sich aber von dem lebendigen Gott abwendet und anderen Göttern nachläuft, der kommt aus dem Kummer nicht mehr heraus. (HFA)
• Wer anderen Göttern nachläuft, muss seine volle Strafe tragen. (GNB)
• Die sich aber vor einem anderen Gott niederwerfen, bereiten sich selbst zahlreiche Schmerzen. (NGÜ)
• Aumentarán los dolores de los que corren tras otros dioses. (NVI)
• Se multiplicarán los dolores de aquellos que sirven diligentes a otro dios. (RVR95)
• Los dolores de quienes se apresuran tras dioses extraños fueron multiplicados; (BTX4)

They increase (יַרְבּוּ) their sorrows (עַצְּבוֹתָם)

• Mais tous ceux qui s’empressent ╵après un autre dieu ne font qu’augmenter leurs tourments (BDS)
• (3) Les divinités de cette terre, ces puissances qui me plaisaient tant, (4) augmentent leurs ravages ; on se rue à leur suite. (TOB)

Their idols (עַצְּבוֹתָם) increase (יִרְבּוּ)

• Leurs idoles se multiplient ; un autre arrive, ils se hâtent auprès de lui ; (NBS)

They increase (יַרְבּוּ) their idols (עַצְּבוֹתָם)

• On multiplie les idoles, on court après les dieux étrangers, (S21)
• los que aumentan el número de sus ídolos y los siguen con gran devoción. (DHH94I)
• On multiplie les idoles, on se hâte d'aller vers un autre (dieu) ; (NVS78P)
• Ceux qui cherchent les faveurs d'un autre dieu ne feront qu'augmenter leurs tourments. (NFC)

Espouse (מָהָרוּ) another (אַחֵר)

• As to the holy and mighty ones that are in the land, my whole desire concerning them is that those who espouse another [god] may have many sorrows. (NJPS)
• Zahlreich sind die Schmerzen derer, die einen anderen umwerben. (ZÜR)

Choose (בָּחָרוּ) another (אַחֵר)

• Those who choose another god multiply their sorrows; (NRSVue)
• Ceux qui choisissent un autre dieu souffriront de plus en plus. (PDV2017?)

Hurry (מִהֵרוּ) after them (אַחֲרֵיהֶם)

• those who run after them find trouble without end (NEB)

Other

• People flock to their teeming idols (NJB)

Secondary Literature

Baethgen, Friedrich. 1904. Die Psalmen. Vandenhoeck & Ruprecht.

Behler, G. 1940. “Une conjecture critique sur Ps. XVI, 3-4a.” Revue Biblique 49 (2): 240–43.

Böhler, Dieter. 2021. Psalmen 1-50. Edited by Erich Zenger, Ulrich Berges, Christoph Dohmen, and Ludger Schwienhorst-Schönberger. Herders theologischer Kommentar zum Alten Testament. Herder.

Briggs, Charles A., and Emilie Briggs. 1906. A Critical and Exegetical Commentary on the Book of Psalms. Vol. 1. ICC. T&T Clark.

Dahood, Mitchell. 1965. Psalms I: 1-50: Introduction, Translations, and Notes. Vol. 17. Anchor Yale Bible. Doubleday.

Driver, S.R. 1915. Studies in the Psalms. Hodder & Stoughton.

Duhm, Bernhard. 1899. Die Psalmen. XIV. Kurzer Hand-Commentar zum Alten Testament. Mohr Siebeck.

García Martínez, Florentino, and Eibert J. C. Tigchelaar. 1998. The Dead Sea Scrolls Study Edition. Vol. 2. Brill.

Gunkel, Hermann. 1926. Die Psalmen. 4th ed. Göttinger Handkommentar zum Alten Testament 2. Vandenhoeck & Ruprecht.

Ḥakham, Amos. 1979. ספר תהלים: ספרים א–ב (in Hebrew; The Book of Psalms: Books 1-2). Jerusalem: Mossad Harav Kook.

Hupfeld, Hermann. 1855. Die Psalmen. Vol. 1. Friedrich Andreas Perthes.

Ibn Ezra. Ibn Ezra on Psalms.

Lindblom, Johannes. 1974. “Erwagungen zu Psalm XVI.” Vetus Testamentum 24 (2): 187.

Leveen, J. 1971. “Textual Problems in the Psalms.” Vetus Testamentum 21: 48–58.

Mowinckel, Sigmund. 1957. “Zu Psalm 16, 2–4.” Theologische Literaturzeitung 82: 649–54.

Moshe Yitzhak Ashkenazi. Ho'il Moshe.

Radak. Radak on Psalms.

Ryken, Leland, Jim Wilhoit, Tremper Longman, Colin Duriez, Douglas Penney, and Daniel G. Reid, eds. 1998. Dictionary of Biblical Imagery. InterVarsity Press.

Spieckermann, Hermann. 2023. Psalmen. 1: Psalm 1 - 49. Das Alte Testament Deutsch, 14,1. Vandenhoeck & Ruprecht.

Tov, Emanuel. 2022. Textual Criticism of the Hebrew Bible. 4th edn. Fortress Press.

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