The Morphology of נסה in Ps 4:7b

Introduction

The Hebrew text of Ps 4:7 reads as follows:

רַבִּ֥ים אֹמְרִים֮ מִֽי־יַרְאֵ֪נ֫וּ ט֥וֹב

נְֽסָה־עָ֭לֵינוּ א֨וֹר פָּנֶ֬יךָ יְהוָֽה׃

To illustrate the difficulties in interpreting this verse, consider the following three translations.

• Many, Lord, are asking, “Who will bring us prosperity?” Let the light of your face shine on us. (NIV)
• There are many who say, "If only we might be prosperous again! But the light of thy presence has fled from us, O LORD." (NEB)
• Many are saying, "Who will show us good things? The light of your face was made a sign upon us, O Lord" (LXX trans. NETS)

These translations disagree on how to interpret the word נסה. Is this verb (a) an orthographic variant of נְשָׂא ("lift" > "cause to shine") (e.g., NIV, so most translations), (b) a 3fs qatal form of נוס ("has fled", e.g., NEB, cf. ZÜR), or (c) a denominative verb from the noun נֵס ('"banner," so LXX trans. NETS, cf. Symmachus)?

Argument Maps

"Lift!" > "Shine!"

Translations have traditionally interpreted נסה as an orthographic variant of נְשׂא (an imperative that means "lift"). The ESV, for example, says, "Lift up the light of your face upon us, O LORD!”

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["Lift"]: נְסָה is a variant spelling of נְשָׂא, a masculine singular imperative verb from the root נשׂא: "Lift up the light of your face over us, Lord!" (GKC §76b :G:; BL §59c :G:; Ibn Ezra :C:; Radak :C:; Baethgen 1904, 10 :C:; Screnock 2019 :A:).#dispreferred
 + <Common idiom>:"The image of God’s lifting up the light of His face as a gesture of divine favor is so common in biblical idiom that one is compelled to construe the verb here as 'lift up'" (Alter 2018 :C:).#dispreferred
  <_ <Poetic adaptation>
 + <Aaronic blessing (Num. 6)>:Given the allusion to the Aaronic blessing of Num 6:24-27 (which uses the verb נשׂא), the verb נְסָה is naturally interpreted as an orthographic variant of נְשָׂא ('lift') (cf. Hengstenberg 1863, 63-4 :C:, Spieckermann 2023, 121 :C:).#dispreferred
  + [Num 6:24–27]: "May YHWH cause his face to shine on you... May YHWH lift up (יִשָּׂא) his face towards you..."#dispreferred
  <_ <Poetic adaptation>: The poet might be playing with a familiar idiom/text for poetic effect.
 - <Rare form + unique spelling>: "To render ‘lift thou up’ we have to assume both a rare grammatical form and a unique spelling" (Eaton 1964 :C:; cf. Gunkel 1926 :C:). Therefore, “we can hardly think of נסה as being an unusual way of writing נשא or שא" (Kraus 1988 :C:).
  + <Nun (נ)>: A 2ms imperative from נשׂא normally has no nun (שָׂא instead of נְשָׂא).
   + [‎שָׂא]: E.g., Gen 27:3; 50:17; Exod 10:17; Num 31:26; 1 Sam 15:25; 25:28; 2 Kgs 9:25-26, Ezek 8:15; etc.
   <_ <Ps 10:12>: The form נְשָׂא occurs as a 2ms imperative in Ps 10:12 (cf. GKC §66c :G:) (See also the form לְקַח \[instead of קַח\] in Ezek 37:16 and Prov 20:16 and לִקְחִי in 1 Kgs 17:11).#dispreferred
    + [Ps 10:12a]: קוּמָ֤ה יְהוָ֗ה אֵ֭ל נְשָׂ֣א יָדֶ֑ךָ#dispreferred#dispreferred
  + <Sin (שׂ)>: The verb נשׂא normally has a שׂ instead of a ס. 
   + [‎שָׂא]
   <_ <Sin and Samek interchange>: "The samek is in place of a sin" (Ibn Ezra :C:). Although “the original difference between the sounds שׂ and ס sometimes marks a distinction in meaning, e.g. סכר to close, שׂכר to hire סכל to be foolish, שׂכל to be prudent, wise... they are sometimes interchanged" (GKC §6k).#dispreferred
     + [Sin and Samek interchange]: e.g. "סכר for שׂכר to hire, Ezra 4:5; שִׂכְלוּת for סִכְלוּת folly, Eccl 1:17" (GKC §6k :G:); cf. HALOT on ס (:L:).#dispreferred
  + <Alef (א)>: The verb נשׂא normally has an א instead of a ה.
   + [‎שָׂא]
   <_ <Alef and He interchange>: "The ה is place of an א" (Ibn Ezra :C:). The alef (א) of III-א verbs is sometimes substituted with ה (GKC, §75pp). #dispreferred
    + [Alef and He interchange]: e.g. Ps 60:4 (רפה for רפא) #dispreferred
 + <Ancient interpretation>: Several ancient witnesses interpret the form נְסָה as a variant spelling of נְשָׂא ("lift").#dispreferred
  + [Ancient interpretation]: MT vocalization: נְסָה; Aquila and Theodotion: ἔπαρον; Jerome: leva; Targum: נשא. The reading נשא is also attested in a medieval Hebrew manuscript, as is the reading נשה (cf. Kennicott 1776, 309).#dispreferred

"Has fled"

Some translations have interpreted נסה as a verb that means "has fled." The NEB, for example, says, "But the light of thy presence has fled from us, O LORD" (cf. ZÜR).

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["Has fled"]: נסה (vocalised as נָסָה) is a 3fs qatal verb from the root נוס: "The light of your face has fled from us, O Lord!" #dispreferred
 + <Consonants>:"The obvious translation of the Hebrew consonants (נסה) is... ‘has fled’" (Eaton, 1964 :C:). #dispreferred
 - <Problems with preposition>: The interpretation of נסה as "fled" does not work with the prepositional phrase עָלֵינוּ ("upon/over us").
  + <על>: The preposition על often "indicates direction to a goal" (BHRG §39.20 :G:) and not direction away from something. "With some verbs of motion על has a terminative sense" (IBHS §11.2.13 :G:).
   - <Ps 81:6>: The Hebrew preposition על might indicate direction away from something in Ps 81:6 (Zenger 1990, 389 :A:; Bekins 2020, 52 :M:). #dispreferred
    + [Ps 81:6]: בְּ֭צֵאתֹו עַל־אֶ֣רֶץ מִצְרָ֑יִם #dispreferred
   - <Verbs of fleeing in Phoenician and Aramaic>: In Phoenician and Aramaic, verbs of fleeing are sometimes followed by על in the sense of "flee over > flee from" (Dahood 1966, 26 :C:). It is plausible that על in Hebrew with a verb of fleeing could have a similar meaning. #dispreferred
    + [Dan 6:19 (Aramaic)]: Aramaic: וְשִׁנְתֵּהּ נַדַּת עֲלֹוהִי ("His sleep fled over/from him") (Dan 6:19). #dispreferred
    + [Ahiram Inscription (Phoenician)]: ונדת תברח על גבל ("May rest flee from Byblos") (Ahiram Inscription, line 2) (see Bekins 2020, 50–52 :M:). #dispreferred
 + <Similar image>: Song of Songs uses similar language to describe shadows fleeing (Gunkel 1926, 17 :C:). #dispreferred
  + [Song 2:17; 4:6]: "Until the day breaks and the shadows flee (וְנָסוּ הַצְּלָלִים)" (Song 2:17; 4:6, NIV) #dispreferred
 - <Gender mismatch>: The noun אוֹר is masculine and so a feminine verb (נסה) would not agree with אוֹר in gender (HALOT :L:, cf. Spieckermann 2023, 121 :C:).
  - <Sometimes feminine>: In two cases, אוֹר is feminine (cf. BDB :L:). #dispreferred
   + [אוֹר feminine]: Jer 13:16; Job 36:32 (cf. BDB :L:). #dispreferred

"Is raised as a banner" (preferred)

Although none of the modern translations we consulted take this view, some interpreters have understood נסה as a qatal verb related to the noun נֵס ("banner"). E.g., the Septuagint says, "The light of your face was made a sign upon us, O Lord!" (trans. NETS).

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["Is raised as a banner"]: נסה is a qatal denominative verb from the noun נֵס: "The light of your face is raised as a banner over us, O Lord!" (cf. LXX; Genebrardus cited in Poole 1678, 512 :C:).
 + <Imagery in context>: The banner imagery fits the context well. The psalm is about YHWH's blessing as that which sets his people apart (cf. v. 4) as an example for others to follow (cf. vv. 3–6). The image of YHWH's blessing as a "banner" over his people epitomizes this message.
  + <Meaning of "banner" (נֵס)>: A "banner" (נֵס) is "used to identify a particular group" and is "often used figuratively to denote an example... or something that shows the way" (SDBH :L:). 
   + [Isa 11:10]: E.g., "In that day the Root of Jesse will stand as a banner (נֵס) for the peoples; the nations will rally to him, and his resting place will be glorious" (Isa 11:10, NIV).
 + <Septuagint>: The Septuagint translator interpreted נסה as an indicative verb related to the noun נֵס (cf. Screnock 2019 :A:).
  + [Septuagint]: "The light of your face was made a sign (ἐσημειώθη) upon us, O Lord!" (LXX, trans. NETS).
  - <Weak association>: The association between the Hebrew word נֵס and the Greek word-group σημει- is weak. Thus, "the \[Greek\] verb certainly contains no allusion to נֵס 'sign, banner,' as is often assumed" (Spieckermann 2023, 121 :C:). #dispreferred
   - <Ps 60:6>: The noun נֵס only occurs once in the Psalter (Ps 60:6), where the Septuagint translator
rendered it as σημείωσιν (see also Symmachus: σημεῖον; cf. LXX Isa 18:3, where σημεῖον = נֵס).
    + [Ps 60:6]: In Ps 60(59):6, the Septuagint translates the noun of with the noun onueiwols ("sign,
signal"), which is related to the verb ¿onuelwen used in Ps 4:7.
 + <Morphology>: The form נסה can plausibly be explained as a 3ms qatal verb related to the noun נֵס (as a denominative), either a qal (נָסָה), a niphal (נִסָּה), or a pual (נֻסָּה).
  + <Denominatives>: Denominative verbs can occur in the qal, niphal, or piel stems (see IBHS §22.5; §23.5; §25.4 :G:).
   + [Denominatives]: E.g., qal חָגַג ("celebrate a feast") from חַג ("feast"); niphal נלבב ("get understanding") from לֵב; pual דֻשַּׁן ("be made fat") from דֶּשֶׁן ("fat").
  + <Hithpolel denominantive>: A denominative verb from נֵס occurs in in the hithpolel stem in Zech 9:16 (מִתְנוֹסְסוֹת) and Ps 60:6 (לְהִתְנוֹסֵס, "to assemble under the banner") (HALOT :L:). It is plausible that this verb would occur in other stems as well.
  + <Qill nouns>: Nouns in the qill pattern (like נֵס) are frequently related to geminate roots (e.g., נסס) (cf. JM §88h :G:), and geminate roots frequently have III-he by-forms (e.g., נסה).
   + [Qill pattern nouns]: E.g., צֵל (from צלל), קֵן  (from קנן, cf. the denominative קִנֵּן), חֵן (from חנן), לֵב (from לבב, cf. the niphal/piel denominative לבב).
   + [Geminate roots with III-he by-forms]: E.g., אנה and אנן "to sigh," דמה and דמם "to be quiet," חנה and חנן "to incline," כלה and כלל "to end," קלה and קלל "to despise," שׁגה and שׁגג "to err," שׁחה and שׁחח "to bend down," שׁסה and שׁסס "to plunder" (see GKC §77e :G:).
  + <נִסָּה (Gen 22:1)>: The Genesis Rabbbah sees a relationship between the piel verb נִסָּה in Gen 22:1 and the noun "banner" (נֵס) (cf. Jastrow 1926, 916 :L:).
   + [Genesis Rabbah 55]: "'It was after these matters, God tested (נִסָּה) Abraham.' It is written: 'You have given those who fear You a banner to wave (נֵס לְהִתְנוֹסֵס), because of truth, Selah' (Psalms 60:6) – test (נִסָּיוֹן) after test (נִסָּיוֹן), elevation after elevation, in order to test them (לְנַסּוֹתָן) in \[the eyes of\] the world, and in order to exalt them in \[the eyes of\] the world, like an ensign (נֵס) on a ship" (Genesis Rabbah 55, The Sefaria Midrash Rabbah 2022).
 - <Attestation>: The form נסה as a verb related to the noun נֵס is not found anywhere else in the Hebrew Bible or other early Hebrew literature. #dispreferred

Conclusion (C)

The verb נסה in Ps 4:7 is probably a denominative qatal verb from the noun נֵס ("banner"). So Septuagint: "The light of your face was made a sign upon us, O Lord" (trans. NETS). It could be vocalized as a qal (נָסָה), niphal (נִסָּה), or pual (נֻסָּה) verb. Whatever the correct vocalization might be, the word appears to mean "be lifted up as a banner" or "be made into a banner." Perhaps this meaning is most consistent with the pual stem (נֻסָּה, see e.g., דֻּשַּׁן, "be made fat").

This interpretation best accounts for the form נסה. Nouns in the qill pattern (like נֵס) are frequently related to geminate roots. Indeed, a geminate verb derived the noun נֵס appears to occur in Ps 60:6 (לְהִתְנֹוסֵס). Furthermore, geminate roots often have III-he by-forms (נסה/נסס). Thus, the interpretation of נסה (vocalized נֻסָּה) as a 3ms pual qatal denominative from נֵס is morphologically plausible.

This interpretation also fits well in the wider context. The psalm is about how YHWH's blessing sets his people apart (cf. v. 4) as an example for others to follow (cf. vv. 3–6). The image of YHWH's blessing as a "banner" over his people epitomizes this message, since a "banner" (נֵס) is "used to identify a particular group" and is "often used figuratively to denote an example... or something that shows the way" (SDBH).

The traditional interpretation of נסה as "lift" (an orthographic variant of נשׂא) is unlikely, because it requires three morphological anomalies. Considered individually, none of these anomalies is too problematic, but the fact that all three occur together in the same word makes the traditional interpretation suspect. The strongest argument for the traditional interpretation is the fact that Ps 4:7 alludes to the Aaronic blessing (Num 6:24–27), which uses the verb נשׂא. But this allusion does not necessarily mean that the psalmist uses the same form. Perhaps he is creating a word-play for poetic effect, using a word that sounds like "lift up" (נשׂא) but has a different meaning.

Research

Translations

Ancient

• LXX: πολλοὶ λέγουσιν Τίς δείξει ἡμῖν τὰ ἀγαθά; ἐσημειώθη ἐφʼ ἡμᾶς τὸ φῶς τοῦ προσώπου σου, κύριε
  • "Many are saying, 'Who will show us good things? The light of your face was made a sign upon us, O Lord!"
• Aquila: ἔπαρον
  • "Lift!"
• Theodotion: ἔπαρον
  • "Lift!"
• Symmachus: επίσημον ποίησον
  • "Make a mark!"
• Jerome iuxta Hebraeos: multi dicunt quis ostendit nobis bonum, leva super nos lucem vultus tui, Domine
  • "Many are saying, who shows us good? Lift upon us the light of your face, Lord."
• Peshitta: ܣܓ̈ܝܐܐ ܕܐܡܪܝܢ ܡܢܘ ܢܚܘܝܢ ܛܒܐ܂ ܘܢܦܪܘܣ ܥܠܝܢ ܢܘܗܪܐ ܕܦܪܨܘܦܗ܂
  • "Many are those who say, 'Who will show us a person who is good and spread over us the light of his face?'"
• Targum: סגיעין דאמרין מן יחמיננא טבא נשא עלנא ניהור סבר אפך יהוה׃
  • "Many are those who say, 'Who will show us good?' Lift up the light of your countenance upon us, O Lord."

Modern

'Lift'

Direct speech v. 7a only

• Many say, “O for good days!” Bestow Your favor on us, O LORD. (JPS85)
• Many keep saying, 'Who will put happiness before our eyes?' Let the light of your face shine on us. (NJB)
• Many, Lord, are asking, “Who will bring us prosperity?” Let the light of your face shine on us. (NIV)
• Many people say, “Who will show us better times?” Let your face smile on us, LORD. (NLT)
• There are some who ask, "Who will be good to us?" Let your kindness, LORD, shine brightly on us. (CEV)
• Many say, “Who can show us anything good?” Smile upon us, Lord! (NET)
• Viele sagen: »Wer wird uns Gutes sehen lassen?« HERR, lass leuchten über uns das Licht deines Antlitzes! (LUT)
• Viele Leute hört man klagen: »Was haben wir noch Gutes zu erwarten?« HERR, wende uns dein Angesicht freundlich zu und schenke wieder neue Hoffnung! (NGÜ)
• Ils sont nombreux à dire: « Qui nous fera voir le bonheur ? » - Fais lever sur nous la lumière de ta face, SEIGNEUR ! (TOB)
• Ils sont nombreux ceux qui demandent : ╵« Qui donc nous apportera le bonheur ? » O Eternel, ╵porte sur nous ╵un regard favorable ! ╵Que notre vie ╵en soit illuminée ! (BDS)
• Beaucoup disent: «Qui nous fera voir le bonheur?» Fais briller la lumière de ton visage sur nous, Eternel! (S21)
• Muchos son los que dicen: «¿Quién nos mostrará el bien?» Alza sobre nosotros, Jehová, la luz de tu rostro. (RVR95)
• Muchos son los que dicen: «¿Quién puede mostrarnos algún bien?». ¡Haz, Señor, que sobre nosotros brille la luz de tu rostro! (NVI)
• Muchos dicen: «¿Quién nos mostrará la dicha?» ¡Señor, míranos con buenos ojos! (DHH94I)

Direct speech v. 7ab

• There are many who say, “O that we might see some good! Let the light of your face shine on us, O Lord!” (NRSV)
• There are many who say, 'If only we might see good times! Let the light of your face shine on us, LORD.' (REB)
• There are many who say, “Who will show us some good? Lift up the light of your face upon us, O LORD!” (ESV)
• There are many who pray: "Give us more blessings, O LORD. Look on us with kindness!" (GNT)
• Viele jammern: »Wann wird es uns endlich besser gehen? HERR, blicke uns freundlich an, damit wir wieder aufatmen können!« (HFA)
• Viele klagen: »Was haben wir noch Gutes zu erwarten? HERR, sieh uns wieder freundlich an!« (GNB)
• Beaucoup se plaignent en disant : « Qui nous fera voir le bonheur ? Seigneur, fais briller sur nous la lumière de ton visage ! » (PDV 2017)
• Beaucoup se plaignent : « Comme nous aimerions voir le bonheur ! Seigneur, fais briller sur nous la lumière de ta face ! » (NFC)

Ambiguous

• Viele sagen: Wer wird uns Gutes schauen lassen? Erhebe, HERR, über uns das Licht deines Angesichts! (ELB)
• Viele sagen: Wer lässt uns Gutes schauen? HERR, lass dein Angesicht über uns leuchten! (EÜ)
• Beaucoup disent : Qui nous fera voir le bonheur ? Fais lever sur nous la lumière de ta face, Seigneur ! (NBS)
• Beaucoup disent : Qui nous fera voir le bonheur ? Fais lever sur nous la lumière de ta face, ô Éternel ! (NVS78P)
• Muchos dicen: ¿Quién nos mostrará el bien? ¡Oh YHVH, alza la luz de tu rostro sobre nosotros! (BTX4)

'Fled'

• There are many who say, 'If only we might be prosperous again! But the light of thy presence has fled from us, O LORD.' (NEB)
• Viele sagen: Wer lässt uns Gutes schauen? Entschwunden ist über uns das Licht deines Angesichts, HERR. (ZÜR)

Secondary Literature

Alter, Robert, ed. 2018. The Hebrew Bible: A Translation with Commentary -- The Writings. Vol. 3. New York ; London: W. W. Norton & Company.

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

Bekins, Peter. 2020. Inscriptions from the World of the Bible: A Reader and Introduction to Old Northwest Semitic. Peabody, Massachusetts: Hendrickson Academic.

Dahood, Mitchell. 1966. Psalms. Vol. 1. Anchor Bible Commentary. New York: Doubleday.

Eaton, John. 1964. “Hard Sayings.” Theology 67 (530): 355–57.

Hengstenberg, Ernst Wilhelm. 1863. Commentary on the Psalms. Vol. 1. Edinburgh: T. & T. Clark.

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

Ibn Ezra. Ibn Ezra on Psalms.

Kennicott, Benjamin. 1776. Vetus Testamentum Hebraicum : Cum Variis Lectionibus.

Kraus, Hans-Joachim. 1988. Psalms 1–59. Minneapolis: Fortress.

Radak. Radak on Psalms.

Rashi. Rashi on Psalms.

Screnock, John. 2019. “Some Reflections on the Old Greek of Psalm Four.” In For It Stands in Scripture: Essays in Honor of W. Edward Glenny, edited by Ardel B. Caneday, Anna Rask, and Greg Rosauer. St. Paul: Press Books.

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

Zenger, Erich. 1990. “‘Gib mir Antwort, Gott meiner Gerechtigkeit’ (Ps 4,2): Zur Theologie des 4. Psalms.” In Die alttestamentliche Botschaft als Wegweisung, edited by Josef Zmijewski, 377–403. FS H. Reinelt: Stuttgart.

References

4:7 Approved