UNDERSTANDING THE BIBLE: translations

Psalms 19 and Vav Hahefuch

This poems associated with King David, as with his Psalms 34 (already discussed in a previous blog), contains one rare instance of the Divine vav hahefuch.

 

Background on vav hahefuch

Vav Hahefuch is the signature hallmark of God as narrator in the Chumash. The unique verb form – which transforms past into future and future into past when joined with the common prefix Vav (normally meaning ‘and’), parallels God’s proper, four consonant or Tetragrammaton name -- which itself is a conflation of the verb ‘to be’ in its past-present-future forms -- and which should therefore be translated as The Eternal.

Two clues are used by the Hebrew reader and by translators to determine if vav hahefuch is the intent or simply the prefix ‘and’ and the appropriate, explicit verb tense.

The first clue is word placement, for vav hahefuch verbs always come first in their sentence or clause, and, secondly, by the context and other normal, verb tense use in the surrounding passage.

 

The use of vav hahefuch anywhere outside of the Divine narrator’s voice in the Chumash deserves attention and explanation: whether in rare dialogue within the Chumash or in all of its other appearances in the rest of the Tanach in non-prophetic pieces such as historical chronicles, stories or poems -- all composed by mortals.

(Note: Vav hahefuch is only totally absent in the 3 works liked to      King Solomon: Proverbs, Ecclesiastes and the Song of Songs.)

 

PSALM 19

In Psalm 19, read in the morning prayers on Shabbat and the Holidays, vav hahefuch appears just once in this 15 verse song of praise in verse 14.

 

יג  שְׁגִיאוֹת מִי-יָבִין;    מִנִּסְתָּרוֹת נַקֵּנִי.	13 Who can discern his errors? Clear Thou me from hidden faults.
יד  גַּם מִזֵּדִים, חֲשֹׂךְ עַבְדֶּךָ--    אַל-יִמְשְׁלוּ-בִי אָז אֵיתָם; וְנִקֵּיתִי,    מִפֶּשַׁע רָב.	14 Keep back Thy servant also from presumptuous sins, that they may not have dominion over me; {N} then shall I be faultless, and I shall be clear from great transgression.

 

The context of verse 14 is clearly future in its intension, but וְנִקֵּיתִ, i.e. a past tense to mean future, is clearly an instance of vav hahefuch.

Why introduce it here and only once?

Verses 13 and 14 constitute a Confessional or ודוי .

To anyone familiar with Jewish liturgy, these verses bring to mind the entire cycle of prayers of repentance and request for Divine forgiveness that is the essence of the Jewish High Holy Days.

These verses also invoke the weekday Tachanun section at the end of the morning prayers which, in Sefarad (Eastern European) tradition, includes a quote by David from 2 Samuel 24:14 and Psalm 6 by King David, the detailed confessional list of sins Ashumnu, the Avinu Machaynu prayer and the 13 Attributes of God as quoted – more or less, from Exodus 34: 6-7 and 9.

Of course, the above mentioned High Holiday and weekday prayers of confession and remorse -- outside of King David’s own work and Exodus’s 13 Attributes, all post-date King David by over 1000 years.

But, I suggest, there is a link between Psalm 19, and the 13 Attributes of God in Exodus 34.

 

In Psalm 19:13-14,  King David divides all sin into 3 categories: first there is  inadvertent sin or error which may be unknown to a person (שְׁגִיאוֹת); then sins done out of pride and arrogance ּ(ִזֵּדִים ) which can sway a person (see The Psalms, Soncino, 1971 impression, commentary, p. 19, v.14); and finally פֶּשַׁע  which Soncino describes in its commentary (p.19, v. 14) as ‘rebellion  against God’, or as The Art Scroll Chumash  puts it in its  commentary to Exodus 34, a sin done consciously knowing it would ‘anger God’.

 

For the   שְׁגִיאוֹת   and ִזֵּדִים  King David uses the normal verb forms of future tense and imperative (itself a future action) but for  פֶּשַׁע – to which he adds the special modifier  רָב, meaning great or enormous, he switches and uses the Divine vav hahefuch form for cleansingוְנִקֵּיתִוְנִקֵּי.

The sin that he had in mind for מִפֶּשַׁע רָב is in all likelihood the one involving Bath-Sheba, for David so lusted after this beautiful, married woman that he committed adultery with her while her husband, his faithful military officer, Uriah the Hittite, was away, and when she became pregnant, he orchestrating the death of Uriah the Hittite in battle and was confronted by the Prophet Nathan for this (2 Samuel 11-12).

Why use vav hahefuch, then?  I believe that King David is thereby acknowledging that this sin was so extraordinary and ‘rebellious’ against the laws of God that he would or could not be forgiven and esdcape severe punishment except by an extraordinary act of mercy from the Eternal.  

The text, I suggest, should be understood and translated with the last part as a crescendo moment:

v.13.    Who can discern                                                                           Cleanse me from hidden faults.   

  v. 14.   Also from sins of arrogance hold back your servant;        so that they shall not rule over me – then shall I be faultless. 

May I be cleansed (through Divine grace) from my enormous rebellious sin.

Psalms Chapter 19 תְּהִלִּים

א  לַמְנַצֵּחַ, מִזְמוֹר לְדָוִד.	1 For the Leader. A Psalm of David.
ב  הַשָּׁמַיִם, מְסַפְּרִים כְּבוֹד-אֵל;    וּמַעֲשֵׂה יָדָיו, מַגִּיד הָרָקִיעַ.	2 The heavens declare the glory of God, and the firmament showeth His handiwork;
ג  יוֹם לְיוֹם, יַבִּיעַ אֹמֶר;    וְלַיְלָה לְּלַיְלָה, יְחַוֶּה-דָּעַת.	3 Day unto day uttereth speech, and night unto night revealeth knowledge;
ד  אֵין-אֹמֶר, וְאֵין דְּבָרִים:    בְּלִי, נִשְׁמָע קוֹלָם.	4 There is no speech, there are no words, neither is their voice heard.
ה  בְּכָל-הָאָרֶץ, יָצָא קַוָּם,    וּבִקְצֵה תֵבֵל, מִלֵּיהֶם; לַשֶּׁמֶשׁ,    שָׂם-אֹהֶל בָּהֶם.	5 Their line is gone out through all the earth, and their words to the end of the world. {N} In them hath He set a tent for the sun,
ו  וְהוּא--כְּחָתָן, יֹצֵא מֵחֻפָּתוֹ;    יָשִׂישׂ כְּגִבּוֹר, לָרוּץ אֹרַח.	6 Which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run his course.
ז  מִקְצֵה הַשָּׁמַיִם, מוֹצָאוֹ--וּתְקוּפָתוֹ עַל-קְצוֹתָם;    וְאֵין נִסְתָּר, מֵחַמָּתוֹ.	7 His going forth is from the end of the heaven, and his circuit unto the ends of it; and there is nothing hid from the heat thereof.
ח  תּוֹרַת יְהוָה תְּמִימָה, מְשִׁיבַת נָפֶשׁ;    עֵדוּת יְהוָה נֶאֱמָנָה, מַחְכִּימַת פֶּתִי.	8 The law of the LORD is perfect, restoring the soul; the testimony of the LORD is sure, making wise the simple.
ט  פִּקּוּדֵי יְהוָה יְשָׁרִים, מְשַׂמְּחֵי-לֵב;    מִצְוַת יְהוָה בָּרָה, מְאִירַת עֵינָיִם.	9 The precepts of the LORD are right, rejoicing the heart; the commandment of the LORD is pure, enlightening the eyes.
י  יִרְאַת יְהוָה, טְהוֹרָה--עוֹמֶדֶת לָעַד:    מִשְׁפְּטֵי-יְהוָה אֱמֶת; צָדְקוּ יַחְדָּו.	10 The fear of the LORD is clean, enduring for ever; the ordinances of the LORD are true, they are righteous altogether;
יא  הַנֶּחֱמָדִים--מִזָּהָב, וּמִפַּז רָב;    וּמְתוּקִים מִדְּבַשׁ, וְנֹפֶת צוּפִים.	11 More to be desired are they than gold, yea, than much fine gold; sweeter also than honey and the honeycomb.
יב  גַּם-עַבְדְּךָ, נִזְהָר בָּהֶם;    בְּשָׁמְרָם, עֵקֶב רָב.	12 Moreover by them is Thy servant warned; in keeping of them there is great reward.
יג  שְׁגִיאוֹת מִי-יָבִין;    מִנִּסְתָּרוֹת נַקֵּנִי.	13 Who can discern his errors? Clear Thou me from hidden faults.
יד  גַּם מִזֵּדִים, חֲשֹׂךְ עַבְדֶּךָ--    אַל-יִמְשְׁלוּ-בִי אָז אֵיתָם; וְנִקֵּיתִי, מִפֶּשַׁע רָב.	14 Keep back Thy servant also from presumptuous sins, that they may not have dominion over me; {N} then shall I be faultless, and I shall be clear from great transgression.
טו  יִהְיוּ לְרָצוֹן אִמְרֵי-פִי, וְהֶגְיוֹן לִבִּי    לְפָנֶיךָ: יְהוָה,    צוּרִי וְגֹאֲלִי.	15 Let the words of my mouth and the meditation of my heart be acceptable before Thee, {N} O LORD, my Rock, and my Redeemer. {P}

 

 

The 13 Attributes and Psalm 19

Exodus 34, in describing God’s qualities also highlights the verb ְנַקֵּה and the noun פֶשַׁע, and states that some sins are so enormous that they linger for up to 4 generations before God fully cleanses them away.

Did King David have this passage and God’s 13 Attributes in mind, when he wrote verses 13 and 14 of Psalm 19?

Did he remember the curse-like 4 generations before great sins are removed fully?

 Moses, in Exodus verse 9, entreats God to immediately forgive the לַעֲו‍ֹנֵנוּ   וּלְחַטָּאתֵנוּ of the Jewish people but he does not mention פֶשַׁע, just the other two, which he expects God in his mercy to immediate forgive, and which God immediately agrees to do (verse 10).

Logically as well, פֶשַׁע should be that lingering sin, the most disobedient of sins as it is done knowingly and rebelliously to anger God. 

If this understanding of Exodus 34 is correct, it correlates with King David’s special concern about his ‘great rebellious sin’, his  מִפֶּשַׁע רָבand its vav hahefuch verb וְנִקֵּיתִי .

Only through special and extraordinary Divine forgiveness will the ‘stain’ and punishment not carry over onto his children and grandchildren and great-grandchildren.

                 Exodus Chapter 34 שְׁמוֹת

ו  וַיַּעֲבֹר יְהוָה עַל-פָּנָיו, וַיִּקְרָא, יְהוָה יְהוָה, אֵל רַחוּם וְחַנּוּן--אֶרֶךְ אַפַּיִם, וְרַב-חֶסֶד וֶאֱמֶת.	6 And the LORD passed by before him, and proclaimed: 'The LORD, the LORD, God, merciful and gracious, long-suffering, and abundant in goodness and truth;
ז  נֹצֵר חֶסֶד לָאֲלָפִים, נֹשֵׂא עָו‍ֹן וָפֶשַׁע וְחַטָּאָה; וְנַקֵּה, לֹא יְנַקֶּה--פֹּקֵד עֲו‍ֹן אָבוֹת עַל-בָּנִים וְעַל-בְּנֵי בָנִים, עַל-שִׁלֵּשִׁים וְעַל-רִבֵּעִים.	7 keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and unto the fourth generation.'
ח  וַיְמַהֵר, מֹשֶׁה; וַיִּקֹּד אַרְצָה, וַיִּשְׁתָּחוּ.	8 And Moses made haste, and bowed his head toward the earth, and worshipped.
ט  וַיֹּאמֶר אִם-נָא מָצָאתִי חֵן בְּעֵינֶיךָ, אֲדֹנָי יֵלֶךְ-נָא אֲדֹנָי, בְּקִרְבֵּנוּ:  כִּי עַם-קְשֵׁה-, עֹרֶף הוּא, וְסָלַחְתָּ לַעֲו‍ֹנֵנוּ וּלְחַטָּאתֵנוּ וּנְחַלְתָּנוּ.	9 And he said: 'If now I have found grace in Thy sight, O Lord, let the Lord, I pray Thee, go in the midst of us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for Thine inheritance.'

UNDERSTANDING THE BIBLE: translations

Psalm 34 and Vav Hahefuch

This poem by King David -- which is read every Shabbat and Holiday during the morning prayers -- is some 24 verses long if organized by its alphabetical acrostic (see any Art Scroll siddur) and contains just over 50 verbs.

Throughout, King David uses normal verb tenses and forms – except for the two verbs at the end of the first verse which are in vav hahefuch.

א    לְדָוִד--    בְּשַׁנּוֹתוֹ אֶת-טַעְמוֹ, לִפְנֵי  אֲבִימֶלֶךְ; וַיְגָרְשֵׁהו, וַיֵּלַך.

.

 When David fled King Saul and hid among the enemy Philistines, his true identity was discovered and he would have faced certain death except he convinced the ruler, Avimelech, and his court that he was insane; a fate the king saw as worse than death.  And so Avimelech spared his life and let him go free.

To commemorate this event, David wrote Psalm 34 and in only one spot -- twice – back to back -- uses vav hahefuch. 

This cannot be accidental, especially as vav hahefuch is almost never used in the Book of Psalms. As a collection of man-made poems praising God, the Divine vav hahefuch would not be used, but it does show up at times, and when it does, it deserves attention.

The first verse of Psalm 34 encapsulates the historical event which ends with David’s expulsion from the royal court and his safe departure from the land of the Philistines.

The standard translation and understanding is:

 

   " A Psalm of David, when he pretended to be insane before    Avimelech who drove him away and he departed.”

 

That is to say, Avimelech drove David away and David departed.

 

But by using vav hahefuch specifically and unusually here -- for these two back to back actions: the first by Avimelech (= drove away) and the second by David himself (= departed), King David, as the poet, adds a special twist and special meaning or emphasis to these words -- as he  decided to use here, and only here, the Divine vav hahefuch form.

 

Why?

 

I suggest that by doing so King David is acknowledging that it was not his own wit that outsmarted the Philistine king and his court, and that allowed him to leave Philistine territory unharmed, but rather that his ruse of insanity and his escape worked due to special Divine intervention.

 

In David’s mind, his escaping execution and expulsion by Avimelech was from God (וַיְגָרְשֵׁהו), and the second, seemingly superfluous “and he departed” (וַיֵּלַךְ) alludes to his ‘safe passage’ through the land of vengeful Philistine people – which he equally attributes to God.

 

Put simply, I suggest that King David saw this as a double miracle.  Through using vav hahefuch twice and only for these verbs of deliverance, he attests to his belief in the invisible hand of God and Divine intercession in his life and the affairs of mankind.

 

Consequently, a better, more insightful translation of these vav hahefuch verbs in English would be:

 

“A Psalm of David, when he pretended to be insane before Avimelech who drove him away (through Divine intervention) and he departed safely (through Divine intervention).”

 

Merely translating vav hahefuch forms without noting their unique and Divine link, their special intent and message, is a disservice to the text, its author and the reader.

 

Consequently, I recommend to future translators of the Hebrew Tanach that they do the following in all instances outside of the Chumash’s standard use of vav hahefuch for God as narrator:

 1. add the above bracketed “through Divine intervention” or similar phrase such as “by Divine will” “by the grace of God” and “by Divine providence”

 

2. if space and distraction are an issue, use acronyms in brackets to  clarify the vav hahefuch words such as (tDi), (bDw), (bgG) and (bDp) for the above phrases

 

3. use in a different colour, bold, italics or different font for vav hahefuch verbs – with a preface explanation of this differentiation.

 

4. combination of the above

 

In conclusion, the special use of vav hahefuch needs to be somehow ‘marked’ so the reader of English, Spanish, French or Mandarin would not miss the writer’s special acknowledgement of the hand of God in the actions he or she is describing, by using vav hahefuch, the hallmark verb form of God as the Eternal and ever present and active Divine force.

 

P.S.:   Only the 3 works associated with King Solomon: Proverbs,  Ecclesiastes and Song of Songs, are devoid of any vav hahefuch.  All other post-Chumash texts, not just prophetic works, but also all the chronicles, stories such as Ruth and Esther and Job, and some psalms incorporate the Divine vav hahefuch.

As suggested above, such vav hahefuch usage by mortal writers was done as pious affirmations of the Eternal’s active and at times extraordinary intervention in human affairs.

Finally, this pattern of special emphasis and meaning (= through Divine intervention) does not just begin with the first human text after the Chumash, Joshua, but is already present and modelled in the Divine Chumash in various sections of dialogue from Genesis onward – most notably in the “arami oved avi” declaration of Deuteronomy Ch 29, which alone of the three declarations the Jewish farmer makes before the kohen (all cited in the chapter back to back) uses vav hahefuch 12 consecutive times.