The Text and Meaning of Psalm 29:9

Exegetical Issues for Psalm 29:

• The Syntactic Function of קוֹל יְהוָה in Psalm 29
• The Grammar of Psalm 29:6
• The Grammar and Meaning of Psalm 29:7
• The Text and Meaning of Psalm 29:9

Introduction

The traditional Hebrew text of Psalm 29:9ab reads: ק֤וֹל יְהוָ֨ה׀ יְחוֹלֵ֣ל אַיָּלוֹת֮ וַֽיֶּחֱשֹׂ֪ף יְעָ֫ר֥וֹת

Consider three translations of this verse:

1. "The voice of the Lord causes the oaks to whirl, and strips the forest bare" (RSV, cf. NRSV, NIV, NLT, GNT, NET, NJB, HFA, RVR95, NVI, DHH, PDV2017)
2. "The voice of the LORD makes the hinds calve and brings kids early to birth" (NEB, cf. ELB)
3. "The voice of the LORD makes the deer give birth and strips the forests bare" (ESV, cf. CEV, JPS85, REB, LUT, NGÜ, EÜ, GNB, ZÜR, NBS, NVS78P, BDS, NFC, TOB)

According to the NRSV, both lines refer to trees. According to the NEB, however, both lines refer to animals. The ESV holds a middle position: the first line refers to deer, and the second line refers to trees.

There are two kinds of issues involved in the interpretation of this verse:

• Textual Criticism.
  • The vocalization of אילות
    • אַיָּלוֹת (deer)
    • אֵילוֹת (oaks)
  • The text of v. 9b
    • יְעָרוֹת
    • יְעָלוֹת
• Lexical Semantics.
  • The meaning of יחולל
    • "give birth" / "cause to give birth"
    • "cause to twist/whirl"
  • The meaning of חשף
    • "to strip bare"
    • "to cause to miscarry"
    • "to cause to be wet"
  • The meaning of יְעָרוֹת
    • "forests" (plural of יַעַר)
    • "goats" (plural of יַעֲרָה)

Argument Map(s)

"Deer" (אַיָּלוֹת) vs "Oaks" (אֵילוֹת)

In v. 9a, the MT reads אַיָּלוֹת ("deer"), and some argue that this is best reading of the text. Others argue, however, that the consonantal text should be revocalized to אֵילוֹת ("oaks").

"Deer" (אַיָּלוֹת) (preferred)

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[Deer (אַיָּלוֹת)]: The Masoretic vocalization should be retained and the word interpreted to mean "(female) fallow deer."
 + <Textual support>: The MT and most of the ancient versions understood אילות as referring to "deer."
  + [Ancient versions]: LXX (ἐλάφους), Quinta (ἐλάφους), Syriac (ܐ̈ܝܠܬܐ), Jerome (cervis), Targum (איילתא) (cf. CTAT :M:)
 + <Job 39:1>: "Job 39:1 also speaks of חלל אילות. It is therefore a poetic commonplace" (CTAT :M:, cf. Dahood 2008, 178–179 :C:, Craigie 2004, 242-3 :C:, Tigay 2008, 402 :A:).
  + [Job 39:1]: הֲיָדַ֗עְתָּ עֵ֭ת לֶ֣דֶת יַעֲלֵי־סָ֑לַע חֹלֵ֖ל אַיָּל֣וֹת תִּשְׁמֹֽר׃
 - <יחולל not causative>: This interpretation requires the verb (יחולל) to be causative ("cause to give birth" or "cause to writhe"). 'But the Polel of חוּל/חִיל (khul/khil) means “give birth,” not “cause to give birth”' (NET). #dispreferred
  <_ <Causative possible>: It is possible that the verb can mean both "to give birth" and "to cause to give birth" (BDB :L:, HALOT :L:, DCH :L:, SDBH :L:).
   + <Piel doubly transitive>: "Polel is the Piel of hollow roots, and Piel is sometimes doubly transitive, as in the case of verbs such as אזר, ילד, למד, and נחל" (Tigay 2008, 400 :A:).
 - <Absurd>: 'The statement “the Lord’s shout gives birth to deer” is absurd' (NET). #dispreferred
  - <Thunder and birth>: Loud noises (e.g., thunder) and stressful events were thought to send animals and humans into labour (Tigay 2008, 403 and 405 :A:).
   + [1 Sam 4:19]: "Now his daughter-in-law, the wife of Phinehas, was pregnant, about to give birth. And when she heard the news that the ark of God was captured, and that her father-in-law and her husband were dead, she bowed and gave birth, for her pains came upon her" (ESV).
   + [Pliny]:“Claps of thunder cause sheep to miscarry when solitary; the remedy is to herd them in flocks, so as to be cheered by company” (Natural History VIII 47 (72), cited in Gunkel 1926, 126 :C:) 

"Oaks" (אֵילוֹת)

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[Oaks (אֵילוֹת)]: The text should be revocalized as אֵילוֹת and the word interpreted to mean "oaks." #dispreferred
 + <Symmachus>: At least one ancient translator (Symmachus) appears to have read the text in this way: πληθυνοντος πεδια.#dispreferred
  + [Aquila]: Aquila translates אלון as πεδιον in Judges 9:6 (Barthélemy 2007, 166 :M:).#dispreferred
 + <Parallelism>: The b-line (v. 9b) refers to "forests." Therefore, the parallel clause (v. 9a) must also refer to trees (Briggs 1906, 253-4 :C:; Hossfeld 1993, 183 :C:).#dispreferred
  <_ <Synonymous parallelism not necessary>: "There is no necessity for synonymous parallelism here; to have animals in one line and trees in the next is not a problem. In fact, a third colon gives us a different idea altogether" (Ross 2011, 660 :C:).
 - <Grammar>: The plural of אֵילָה/אֵלָה is not אֵילוֹת but אֵילִים (Barthélemy 2007, 166 :M:; Baethgen 1904, 82-83 :C:).
  + E.g., Isa 57:5 (בָּאֵלִים); Isa 61:3 (אֵילֵי הַצֶּדֶק).
 + <Concentric structure>: Verses 5-9b are organized concentrically, so that the trees in v. 5 correspond to trees in v. 9 (Hossfeld 1993, 183 :C:).#dispreferred

"Forests" vs "Goats"

The meaning of the second line of v. 9 is also debated. Some interpret the word יְ‏עָרוֹת to mean "forests" and others interpret it to mean "young mountain goats." The arguments for each view are as follows:

Forests (preferred)

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[Forests (יְ‏עָרוֹת)]: The word יְ‏עָרוֹת means "forests" (plural of יַעַר).
 + <Ancient support>: The ancient translators understood יְ‏עָרוֹת to mean "forests."
  + [Ancient translations]: LXX (δρυμούς), Syriac (ܥܒ̈ܐ), Jerome (saltus), Targum (חורשא).
 - <Masculine plural suffix>: The plural of יַעַר is never יְ‏עָרוֹת but always יְעָרִים (Baethgen 1904, 83 :C:). #dispreferred
  + [יְעָרִים]: Ezek 39:10 (הַיְּעָרִים); Ezek 34:25 (בַּיְּעָרִים). #dispreferred
  <_ <Gender double>: The noun may have masculine and feminine forms (BDB :L:).
   + [Ugaritic]:'Though this is the only instance of feminine plural yeʿārōt, the Ugaritic place name yʿrt and the gentilic yʿrty bespeak a double gender of this substantive' (Dahood 2008, 178–179 :C:; cf. Craigie 2004, 242-3 :C:).
   + [Gender doublets]: 'Some non-animate nouns have both masculine and feminine forms' (IBHS §6.4.3 :G:).
    + E.g., חלק/חלקה ("territory") and ציץ/ציצה ("blossom").

"Goats"

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[Goats (יְ‏עָרוֹת)]: The word יְ‏עָרוֹת means "(mountain) goats" (plural of יַעֲרָה; see HALOT :L:, DCH :L:). #dispreferred
 + <Cognates>: In Arabic *yaʿr* means "kid (=young goat)," and in Tigre, *warˁe* means "mountain goat" (HALOT :L:). Cf. Proto Semitic *[yaʕr] = ‘the young of an ungulate’ (SED II §248)). Therefore, a similar word may exist in Biblical Hebrew. #dispreferred
  + <הַר־יְעָרִים>: The Hebrew proper noun הַר־יְעָרִים (Josh 15:10) may be best explained as "mountain of (mountain) goats." #dispreferred
   + Cf. צוּרֵי הַיְּעֵלִים in 1 Sam 24.2; הַר שֵׂעִיר in Josh 15:10. #dispreferred
  <_ <Medieval Arabic Lexica>:According to most lexica from the middle ages, Arabic *yaʿr* refers more specifically to 'a goat tied up in the pit dug for a wolf or a lion.'
   + [Medieval Arabic Lexica]: E.g., والــيَعْرُ: الشّاةُ تُشَدُّ عند زُبْيَةِ الأسَد 'The ya'r: The sheep that is tied up in the pit dug for a lion' (Al-Sahib's (d. 995 AD) Al-Muhit fi al-Lugha :L:);  الجديُ يربط في الزُبيَةِ للأسد 'The goat is tied up in the pit dug for the lion (Ismai'il bin Hammad al-Jawhar's (d. 1003 AD) al-Lugha wa Sihah al-'Arabiya :L:).
 + <Parallelism>: יְ‏עָרוֹת interpreted as "(young) mountain goats" is synonymous with אַיָּלוֹת ("deer") in the a-line. #dispreferred
  + [Job 39:1]: In Job 39:1, the word אַיָּלוֹת ("deer") in the b-line is parallel with the phrase יַעֲלֵי־סָ֑לַע ("rock mountain goats") in the a-line. Cf. Prov 5:19. #dispreferred
 - <No Hebrew Evidence>: There are no examples of a word יַעֲרָה in Hebrew that means "mountain goat." The word for "mountain goat" is יָעֵל/יַעֲלָה.
 - <Ancient translations>: None of the ancient versions understood the term to mean "mountain goats."
  + [Ancient translations]: LXX (δρυμούς), Syriac (ܥܒ̈ܐ), Jerome (saltus), Targum (חורשא).

The Meaning of חשף

Another issue in this verse, related to the previous issues, is the meaning of the verb וַֽיֶּחֱשֹׂף. There are at least three options:

1. "strip bare"
2. "cause a premature birth"
3. "make wet / soak"

"Strip bare"

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["Strip bare"]: The verb חָשַׂף means "to strip bare" (BDB :L:).
 + <Hebrew usage>: This is the normal meaning of the Hebrew verb חָשַׂף.
  + E.g., Joel 1:7 – "it has stripped off (the trees') bark (חָשֹׂ֤ף חֲשָׂפָהּ֙)" (ESV)
 + <Ancient support>: This is how most of the ancient versions interpreted the term.
  + LXX (ἀποκαλύψει), Aquila (ανασυρει), Symmachus (γυμνουντος), Jerome (revelans).

"Cause a premature birth"

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["Cause a premature birth"]: The verb חָשַׂף (revocalized as a piel) means "to cause a premature birth" (HALOT :L:). #dispreferred
 + <Arabic cognate>: The Arabic verb *khašafa* means "to hurry" (HALOT :L:). #dispreferred
  <_ <No sense of "birth" in Arabic>: The verb in Arabic "means simply ‘hasten’, with no implied reference to giving birth, and if we were to relate ויחשף in the psalm to this sense, we could just as easily take it to mean that the Lord causes יערות to run quickly" (Tigay 2008, 401 :A:).
 + <Hebrew cognate>: The Hebrew noun חָשִׂיף in 1 Kgs 20:27 (חֲשִׂפֵ֣י עִזִּ֔ים) refers to "a kid dropped prematurely" (HALOT :L:, marking the reading with an asterisk as conjectural and citing G.R. Driver). #dispreferred

"Make wet / Soak"

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["Cause to be wet"]: The verb חָשַׂף "to cause to be wet." #dispreferred
 + <Targum>: The Aramaic Targum of Psalms interpreted the verb to mean "to make wet" (ומזליח) (Stec 2004, 68). #dispreferred
 + <Cognates>: In Ugaritic verb חסף means "to pour (water)" (Ugaritic Textbook 19.884 :L:), and the Arabic verb *khasufa* means "to pour out water" (HALOT :L:). #dispreferred
  - <Other possible meaning>: The Ugaritic verb means ‘to draw water’ (’Olmo Lete and Sanmartin 2015 :L:).

Conclusion (B)

v. 9a. The reference to "fallow deer" (not "oaks") is strongly supported by ancient tradition (MT vocalization and most ancient versions) and the parallel passage in Job 39:1. Although it is true that the verb יחולל (polel) is not usually causative ("cause to give birth"), this does not mean that a causative interpretation is ruled out. The piel stem is sometimes doubly transitive (e.g., ילד "cause to bring forth"). The alternative translation "oaks" is ungrammatical, relatively unsupported among ancient traditions (though Symmachus may support this reading), and based largely on the desire for v. 9a to be "synonymously parallel" with v. 9b.

v. 9b. The interpretation of v. 9b is more difficult. The translation "forests" is well supported among the ancient translations, and the verb phrase "strip bare a forest" finds a parallel in Joel 1:7 (stripping bear a fig tree). The main problem with this view is that the plural of יַעַר ("forest") is, in its two instances, not יְ‏עָרוֹת but יְעָרִים. It may be that the noun יַעַר has both a masculine form and a feminine form (cf. e.g., חלק/חלקה and ציץ/ציצה) (cf. IBHS §6.4.3). According to Dahood, there is some support for a feminine form of this word in Ugaritic (the Ugaritic place name yʿrt and the gentilic yʿrty). Other interpretations of v. 9b (e.g., "causes goat kids to be born prematurely"; "makes goat kids wet") are attractive but have only slender evidence in their support (mostly evidence from cognate languages). For this reason, we have followed the traditional interpretation.

In conclusion, we have rendered v. 9ab as follows: YHWH’s voice causes fallow deer to give birth, and it strips forests.

Research

Translations

Ancient

• LXX: φωνὴ κυρίου καταρτιζομένου ἐλάφους, καὶ ἀποκαλύψει δρυμούς
  • "The Lord's voice, as he prepares deer, and he will uncover forests"
• Aquila: ωδινοντος... ανασυρει
  • "bringing forth (through labor)... he exposes"
• Symmachus: πληθυνοντος πεδια... γυμνουντος
  • increasing plains... making bare"
• Quinta: μαιουμενου ελαφους
  • "delivering deer"
• Peshitta: ܩܠܗ ܕܡܪܝܐ ܕܡܙܝܥ ܐ̈ܝܠܬܐ ܘܡܥܩܪ ܥܒ̈ܐ܂
• Targum: קלא דייי מבטין איילתא ומזליח חיוות חורשא
  • "The voice of the Lord makes the hinds to calve, and makes wet the beasts of the forest"
• Jerome (Hebr.): vox Domini obstetricans cervis et revelans saltus
  • "The voice of the Lord giving birth to the deer and revealing the forest."

Modern

oaks//forests

• The voice of the Lord makes the oaks to whirl, and strips the forests bare; and in his temple all cry, “Glory!” (RSV)
• Yahweh's voice convulses terebinths, strips forests bare. In his palace all cry, 'Glory!' (NJB)
• The voice of the LORD twists the oaks and strips the forests bare. And in his temple all cry, "Glory!" (NIV)
• The voice of the LORD twists mighty oaks and strips the forests bare. In his Temple everyone shouts, “Glory!” (NLT)
• The LORD's voice shakes the oaks and strips the leaves from the trees while everyone in his Temple shouts, “Glory to God!” (GNT)
• The Lord’s shout bends the large trees and strips the leaves from the forests. Everyone in his temple says, “Majestic!” (NET)
• The voice of the LORD causes the oaks to whirl and strips the forest bare, and in his temple all say, “Glory!” (NRSV)
• Voz de Jehová que desgaja las encinas y desnuda los bosques. En su Templo todo proclama su gloria (RVR95)
• La voz del Señor retuerce los robles y deja desnudos los bosques; en su templo todos gritan: «¡Gloria!» (NVI)
• La voz del Señor sacude las encinas y deja sin árboles los bosques. En su templo, todos le rinden honor. (DHH)
• La voix du Seigneur fait trembler les grands arbres, elle arrache les arbres des forêts. Et dans son temple, tous disent: «Gloire à Dieu!» (PDV)
• Sein Donnergrollen lässt die Eichen schwanken, sein tosender Sturm reißt ganze Wälder kahl. In seinem Tempel rufen alle: »Ihm gebührt die Ehre!« (HFA).

deer//forests

• The voice of the LORD makes the deer give birth and strips the forests bare, and in his temple all cry, “Glory!” (ESV)
• The voice of the LORD makes deer give birth before their time. Forests are stripped of leaves, and the temple is filled with shouts of praise (CEV)
• GOD’s voice causes hinds to calve, and strips forests bare; while in the divine temple all say “Glory!” (JPS85)
• The voice of the LORD makes the hinds calve; he strips the forest bare, and in his temple all cry, 'Glory!' (REB)
• Die Stimme des HERRN erschreckt die Hirschkühe, vorzeitig bringen sie ihre Jungen zur Welt. In den Wäldern schlägt sie die Äste ab und fegt das Laub von den Bäumen.Und in seinem Tempel rufen alle: »Ihm sei Ehre!« (NGÜ)
• Die Stimme des HERRN lässt Hirschkühe kreißen, / sie reißt ganze Wälder kahl. In seinem Palast ruft alles: Ehre! (EÜ)
• Die Hirschkühe kalben aus Angst vor seiner Stimme, die Wälder verlieren ihr Laub vor dieser Stimme. Und in seinem Tempel rufen alle die Seinen: »Ehre dem HERRN!« (GNB)
• Die Stimme des HERRN bringt die Hirschkuh zum Kreissen, macht Wälder kahl. Und in seinem Palast ruft alles: Ehre (ZÜR)
• La voix du Seigneur fait accoucher les biches, elle dépouille les forêts. Et dans son temple tout s'écrie: Gloire! (NBS)
• La voix de l'Éternel fait enfanter les biches, Elle dépouille les forêts. Et dans son palais. Tout s'écrie: Gloire! (NVS78P)
• La voix de l’Eternel ╵fait enfanter les biches et elle fait tomber les feuilles ╵des arbres des forêts. Dans son palais, tout s’écrie: «Gloire à l’Eternel!» (BDS)
• La voix du SEIGNEUR fait trembler les biches en travail; elle dénude les forêts. Et dans son temple, tout dit: «Gloire!» (TOB)
• La voix du Seigneur fait naître les jeunes faons, elle dépouille les forêts. Dans le temple du Seigneur, tous proclament: «Gloire à Dieu!» (NFC)

deer//(goat) kids

• The voice of the Lord makes the hinds calve and brings kids early to birth (NEB)
• Die Stimme des HERRN macht Hirschkühe kreißen und lässt Zicklein vorzeitig gebären … Und in seinem Tempel sagt alles: Herrlichkeit! (ELB)

Secondary Literature

Baethgen, Friedrich. 1904. Die Psalmen. Göttingen: Vandenhoeck und Ruprecht.

Barthélemy, Dominique. 2005. Critique Textuelle de l’Ancien Testament. 4: Psaumes. Edited by Norbert Lohfink. Orbis biblicus et orientalis, 50,4. Fribourg/Suisse: Academic Press.

Bratcher, Robert G., and William D. Reyburn. 1991. A Translator's Handbook on the Book of Psalms. New York: UBS Handbook Series.

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

Craigie, Peter C. 2004. Word Biblical Commentary: Psalms 1–50. 2nd ed. Vol. 19. Nashville: Nelson Reference & Electronic.

Dahood, Mitchell. 2008. Psalms II: 51-100: Introduction, Translations, and Notes. Vol. 17. Anchor Yale Bible. New Haven; London: Yale University Press.

Delitzsch, Franz. 1883. Biblical Commentary on the Psalms: Vol. 1. Translated by Eaton David. Vol. 1. New York: Funk and Wagnalls.

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

Hossfeld, Frank-Lothar, and Erich Zenger. 1993. Die Psalmen I: Psalm 1–50. Neue Echter Bibel. Würzburg: Echter.

Ibn Ezra. Ibn Ezra on Psalms.

Ross, Allen P. 2011. A Commentary on the Psalms 1-41. Vol. 1. Grand Rapids: Kregel.

Stec, David M., ed. 2004. The Targum of Psalms. The Aramaic Bible, v. 16. Collegeville, Minn: Liturgical Press.

Tigay, Jeffrey. 2008. "'The Voice of the Lord Causes Hinds to Calve' (Psalm 29:9)" in Birkat Shalom. Studies...presented to Shalom M. Paul on the Occasion of His Seventieth Birthday. Ed. C. Cohen Et Al. Winona Lake, Indiana: Eisenbrauns, pp. 399-411.

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Grammar & Semantics

Story Behind

Discourse

Poetry

Verse by Verse

Exegetical Issues

Book 1

1

2

3

4

5

6

7

8

9

10

11

12

13

14

15

16

17

18

19

20

21

22

23

24

25

26

27

28

29

30

31

32

33

34

35

36

37

38

39

40

41

Book 2

42

43

44

45

46

47

48

49

50

51

52

53

54

55

56

57

58

59

60

61

62

63

64

65

66

67

68

69

70

71

72

Book 3

73

74

75

76

77

78

79

80

81

82

83

84

85

86

87

88

89

Book 4

90

91

92

93

94

95

96

97

98

99

100

101

102

103

104

105

106

Book 5

107

108

109

110

111

112

113

114

115

116

117

118

119

120

121

122

123

124

125

126

127

128

129

130

131

132

133

134

135

136

137

138

139

140

141

142

143

144

145

146

147

148

149

150

29:9 Approved