The Text and Meaning of Ps. 44:5

Back to Psalm 44.

Exegetical issues for Psalm 44:

• The Line Division of Ps. 44:2–3
• The Speaker of Ps. 44:5, 7, and 16
• The Text and Meaning of Ps. 44:5

Introduction

There is a discrepancy between the MT and ancient versions as to the text of Ps 44:5. The MT presents the text as follows:

• אַתָּה־ה֣וּא מַלְכִּ֣י אֱלֹהִ֑ים צַ֝וֵּ֗ה יְשׁוּע֥וֹת יַעֲקֹֽב׃
• "You are my king, O God; decree victories for Jacob!" (JPS 1985)

In the MT, the vocative אֱלֹהִים is followed by an imperative צַוֵּה. On the other hand, the LXX presents the following translation:

• σὺ εἶ αὐτὸς ὁ βασιλεύς μου καὶ ὁ θεός μου ὁ ἐντελλόμενος τὰς σωτηρίας Ἰακώβ
• "You are my very King and my God, he who commands acts of deliverance for Iakob" (NETS)

This translation (also reflected in the Syriac Peshitta), presupposes the participial form מְצַוֶּה instead of צַוֵּה, as well as the suffixed form אֱלֹהָי in place of the MT's אֱלֹהִים.

It is possible to explain these differences on the basis of a misplaced mem, either on the part of the MT or LXX (i.e., אֱלֹהִים צַוֵּה [MT] vs. אֱלֹהָי מְצַוֶּה [LXX]). Another option would be to presuppose an original text of אֱלֹהִים מְצַוֶּה, which then underwent a scribal error whereby one of the two mems was accidentally dropped (haplography). The differences between the MT and LXX could then be explained as attempts to place the remaining mem (CTAT, 261).

Argument Maps

MT Reading: אֱלֹהִים צַוֵּה

Several translations, both ancient and modern, reflect the MT reading of אֱלֹהִים צַוֵּה in v. 5. This reading features the imperative form of צַוֵּה ("command!"), and suggests a vocative rendering for אֱלֹהִים.

The arguments for the MT reading are presented below.

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[אֱלֹהִים צַוֵּה]: The preferred text of v. 5 reads אֱלֹהִים צַוֵּה.#dispreferred
 - <Contextual difficulty>: Given the preponderence of indicative clauses in vv. 2–23, the imperative form צַוֵּה would seem to interrupt the flow of the immediate context (Ehrlich 1905, 98 :C:).
  <_ <More difficult reading>
  <_ <Discourse peak>
 + <Manuscript support>: The MT reading is represented by the Leningrad, Aleppo, and Sassoon codices.#dispreferred
 + <Ancient version support>: The MT reading is supported by a number of ancient versions.#dispreferred
  + [Ancient versions]: Targum, אנת הוא מלכי אלהא בעידנא הדא פקיד פורקנות דבית יעקב; Symmachus, σὺ εἶ βασιλεύς μου, ὁ θεός. ἔντειλαι περὶ τῆς σωτηρίας Ἰακώβ; Jerome, tu es rex meus Deus praecipe pro salutibus Iacob.#dispreferred
 + <Discourse peak>: As v. 5 functions as a transition point in the first stanza of Ps 44 (see Poetic Structure), the use of the imperative could mark the emotional peak of the stanza, and set the stage for the remainder of the psalm.#dispreferred
 + <More difficult reading>: In general, when dealing with two or more variants, the more difficult reading is preferred (*lectio difficilior*), since a scribe would be more likely to simplify and clarify a text, rather than make it more difficult (Brotzman 1994, 128 :M:).#dispreferred
  - <Simple scribal errors>: The principle of *lectio difficilior* does not account for simple scribal errors, which will often create a  difficult reading (Tov 2022, 401 :M:).
 - <Parallel syntax>: The parallel syntactic construction of Ps 74:12 suggests that the participle would be expected, rather than the imperative (so CTAT, 261 :M:; cf. Kraus 1988, 444 :C:).
   + [Parallel syntax in Ps 74:12]: Ps 74:12 utilizes the participle (פֹּעֵל): וֵ֭אלֹהִים מַלְכִּ֣י מִקֶּ֑דֶם פֹּעֵ֥ל יְ֝שׁוּע֗וֹת בְּקֶ֣רֶב הָאָֽרֶץ׃

LXX Reading: אֱלֹהָי מְצַוֶּה (preferred)

Several translations (ancient and modern) adopt the rendering of the LXX. The LXX translation suggests a reconstructed Hebrew Vorlage that featured אֱלֹהָי מְצַוֶּה in v. 5. Taken in parallel with the preceding מַלְכִּי, this would suggest that אֱלֹהָי is functioning appositionally (e.g., "my king, my God"). Furthermore, the participle מְצַוֶּה would likely introduce an adjectival modifier to אֱלֹהָי (e.g., "God, [the one] commanding...").

The arguments for this reading are outlined below.

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[אֱלֹהָי מְצַוֶּה]: The preferred text of v. 5 reads אֱלֹהָי מְצַוֶּה.
 + <Better contextual fit>: Given the preponderence of indicative clauses in vv. 2–23, the participle מְצַוֶּה would better fit the context than the imperative צַוֵּה (Ehrlich 1905, 98 :C:).
  <_ <More difficult reading>
  <_ <Discourse motivations>: The unexpected imperative of the MT reading could be explained as highlighting a major transition point in the first stanza of Ps 44 (see Poetic Structure).#dispreferred
 + <Parallel syntax>: The parallel syntactic construction of Ps 74:12 suggests that the participle would be expected, rather than the imperative (so CTAT, 261 :M:).
  + [Parallel syntax in Ps 74:12]: Ps 74:12 utilizes the participle (פֹּעֵל): וֵ֭אלֹהִים מַלְכִּ֣י מִקֶּ֑דֶם פֹּעֵ֥ל יְ֝שׁוּע֗וֹת בְּקֶ֣רֶב הָאָֽרֶץ׃
 + <Ancient version support>: The participial reading is supported by the LXX, Aquila, and Syriac Peshitta.
  + [Ancient versions]: LXX, σὺ εἶ αὐτὸς ὁ βασιλεύς μου καὶ ὁ θεός μου ὁ ἐντελλόμενος τὰς σωτηρίας Ἰακώβ; Aquila, σὺ εἶ αὐτὸς ὁ βασιλεύς μου, θεέ μου ὁ ἐντελλόμενος τὰς σωτηρίας Ἰακώβ; Syriac, ܐܢܬ ܗܘ ܐܠܗܐ ܡܠܟܝ܂ ܕܦܩܕܬ ‍ܥܠ ܦܘܪܩܢܗ ܕܝܥܩܘܒ܂
 - <More difficult reading>: In general, when dealing with two or more variants, the more difficult reading is preferred (*lectio difficilior*), since a scribe would be more likely to simplify and clarify a text, rather than make it more difficult (Brotzman 1994, 128 :M:).#dispreferred
  - <Simple scribal errors>: The principle of *lectio difficilior* does not account for simple scribal errors, which will often create a  difficult reading (Tov 2022, 401 :M:).
 - <Lack of manuscript support>: Neither CTAT nor Kennicott list Hebrew manuscripts that reflect the LXX reading.#dispreferred

Emended Reading: אֱלֹהִים מְצַוֶּה

Another alternative to this text-critical issue is to propose an emended reading of אֱלֹהִים מְצַוֶּה in verse 5. In this reading, אֱלֹהִים could be viewed as a vocative, while מְצַוֶּה functions as an adjectival modifier of אֱלֹהִים (so CTAT, 261) or מַלְכִּי (so GNB, BDS).

The arguments for this view are presented below.

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[אֱלֹהִים מְצַוֶּה]: The text of v. 5 should be emended to אֱלֹהִים מְצַוֶּה. #dispreferred
 - <No Hebrew manuscript support>: Neither CTAT nor Kennicott list Hebrew manuscripts that reflect the emended reading.
 + <Versional witness>: The Greek papyrus P. Bodmer 24 supports the emended reading (CTAT, 260).#dispreferred
  + [P. Bodmer 24]: σὺ εἶ αὐτὸς ὁ βασιλεύς μου καὶ ὁ θεός ὁ ἐντελλόμενος τὰς σωτηρίας Ιακωβ (CTAT, 260).#dispreferred
 + <Parallel syntax>: The parallel syntactic construction of Ps 74:12 features both a non-suffixed אֱלֹהִים and participial פֹּעֵל (CTAT, 261 :M:). #dispreferred
  + [Parallel syntax in Ps 74:12]: וֵ֭אלֹהִים מַלְכִּ֣י מִקֶּ֑דֶם פֹּעֵ֥ל יְ֝שׁוּע֗וֹת בְּקֶ֣רֶב הָאָֽרֶץ׃#dispreferred
 + <Haplography>: If the text of v. 5 originally featured אֱלֹהִים מְצַוֶּה, then the two instances of the letter *mem* could have resulted in the scribal error of haplography, whereby one of the identical letters was accidentally omitted during copying (Tov 2022, 300 :M:). #dispreferred
  <_ <Final vs. non-final mem>: The final *mem* of אֱלֹהִים would be less likely to be confused with the non-final *mem* of מְצַוֶּה.
   <_ <Final forms a later development>: The distinction between final and non-final forms of *mem* would not have applied to biblical scrolls prior to the Hellenistic period. Furthermore, the application of the final forms of letters was not always consistent (cf. Tov 2022, 280 :M:). #dispreferred

Conclusion (B)

While the preponderance of Hebrew manuscript support would appear to weigh heavily in favor of the MT reading, the LXX reading itself represents an ancient stage of the textual transmission of Ps 44:5. In particular, the revised Greek version of Aquila (ca. 125 AD), typically characterized as a "slavishly literal" translation, most likely represents an early proto-MT Hebrew text tradition (or Vorlage). Thus, the LXX (and its revisions) testify to an old reading of Ps 44:5—one that is possibly older than the MT reading.

As such, internal evidence must also weigh into the discussion of the preferred text of Ps 44:5. As discussed in the Introduction, the dispreferred text (whether MT or LXX) likely arose from a misplaced mem, either at the end of אֱלֹהִים or the beginning of מְצַוֶּה. It has been noted that such simple scribal errors often create a difficult reading, and thus the principle of lectio difficilior (i.e., preferring the more difficult reading) is not always applicable. If this is the case in this instance, then the more difficult reading is actually that of the MT, as the imperative צַוֵּה is unusual in the predominately indicative context of Ps 44:2–23. Thus, while not conclusive, the internal evidence tends to favor the LXX reading.

Meanwhile, the proposed emendation of אֱלֹהִים מְצַוֶּה lacks external support.

The significance of this reading can be seen in its impact on the poetic flow of Ps 44. One of the major features of this psalm is the sense of irony that occurs between covenant expectation and present reality. There is a sense of surprise that occurs when Israel's defeat and humiliation are revealed, beginning in v. 10 (see Poetic Feature). The imperative צַוֵּה in v. 5 ("command [victory]!") would disrupt this sense of surprise by implying distress before the ironic twist. The participle מְצַוֶּה, on the other hand, maintains the indicative mood of the immediate context, and continues the extolling of God's character ("my God, commanding victory..."). This preserves the sense of surprise in v. 10, in which it is revealed that—contrary to covenantal expectations—Israel is experiencing rejection from God.

Research

Translations

Ancient

• LXX: σὺ εἶ αὐτὸς ὁ βασιλεύς μου καὶ ὁ θεός μου ὁ ἐντελλόμενος τὰς σωτηρίας Ἰακώβ
  • "You are my very King and my God, he who commands acts of deliverance for Iakob"
• Aquila: σὺ εἶ αὐτὸς ὁ βασιλεύς μου, θεέ μου...
• Symmachus: σὺ εἶ βασιλεύς μου, ὁ θεός. ἔντειλαι περὶ τῆς σωτηρίας Ἰακώβ
• Theodotion: σὺ εἶ αὐτὸς ὁ βασιλεύς μου καὶ ὁ θεός μου...
• Targum: אנת הוא מלכי אלהא בעידנא הדא פקיד פורקנות דבית יעקב׃
  • "You are my king, O God; at this time command the deliverance of the house of Jacob"
• Peshitta: ܐܢܬ ܗܘ ܐܠܗܐ ܡܠܟܝ܂ ܕܦܩܕܬ ‍ܥܠ ܦܘܪܩܢܗ ܕܝܥܩܘܒ܂
  • "You are God, my king, who has given an order concerning the salvation of Jacob"
• Jerome (iuxta Hebraeos): tu es rex meus Deus praecipe pro salutibus Iacob

Modern

MT Reading: אֱלֹהִים (vocative) + צַוֵּה (imperative)

• "You are my King, O God; ordain salvation for Jacob!" (ESV)
• "You are my King, God; Command victories for Jacob" (NASB)
• "You are my king, O God! Decree Jacob's deliverance!" (NET)
• "You are my king, O God; decree victories for Jacob!" (JPS 1985)
• "God, you are my King; command victory for Jacob" (REB)
• "Du bist mein König, o Gott! So gib doch erneut Befehl zur Rettung Israels!" (NGÜ)
• "Du selbst bist mein König, Gott; gebiete die Rettungen Jakobs!" (ELB)
• "Du bist es, mein König, Gott! Gebiete rettende Taten für Jakob!" (EÜ)
• "Du allein bist mein König, Gott, sende deine Hilfe für Jakob" (ZÜR)
• "O Dieu, toi qui es mon roi, commande, et Jacob vaincra" (TOB)
• "C'est toi qui es mon roi, ô Dieu : ordonne le salut de Jacob !" (NBS)
• "C'est toi qui es mon roi, ô Dieu : Ordonne le salut de Jacob !" (NVSR)
• "O Dieu, tu es mon roi: ordonne la délivrance de Jacob!" (S21)
• "Tú, Dios, eres mi rey; ¡manda salvación a Jacob!" (RVR95)
• "Solo tú eres mi Rey y mi Dios. ¡Decreta las victorias de Jacob!" (NVI)
• "Tú eres mi Rey y mi Elohim. ¡Ordena la salvación de Jacob!" (BTX4)

LXX Reading: אֱלֹהָי (appositive) + מְצַוֶּה (participle)

• "You are my King and my God, who decrees victories for Jacob" (NIV)
• "You are my King, my God, who ordains victories for Jacob" (CSB)
• "You are my king, my God, who decreed Jacob's victories" (NJB)
• "You are my King and my God; you command victories for Jacob" (NRSV)
• "You are my King and my God. You command victories for Israel" (NLT)
• "You are my God and King, and you give victory to the people of Jacob" (CEV)
• "You are my king and my God; you give victory to your people" (GNT)
• "Du bist es, mein König und mein Gott, der du Jakob Hilfe verheißest" (Luther 2017)
• "Du bist mein Gott und mein König. Auf deinen Befehl erringt Israel den Sieg" (HFA)
• "Mon Dieu, c’est toi qui es mon roi, c’est toi qui décides des victoires de ton peuple" (PDV)
• "C'est toi, mon roi, mon Dieu, qui décides les victoires de ton peuple" (NFC)
• "¡Mi Rey! ¡Mi Dios! Tú diste las victorias a tu pueblo" (DHH)

Emended Reading: אֱלֹהִים (vocative) + מְצַוֶּה (participle)

• "Du, Gott, bist unser König, du gibst den Nachkommen Jakobs den Sieg" (GNB)
• "C’est toi, ô Dieu, qui es mon roi et qui décides le salut de Jacob" (BDS)
• "C’est toi, mon roi, qui es Dieu, qui décides les victoires de Jacob" (CTAT, 261)

Secondary Literature

Alonso Schökel, Luis, and Cecilia Carniti. 1992. Salmos I (Salmos 1–72): Traducción, Introducciones y Comentario. Navarra: Verbo Divino.

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

Brotzman, Ellis R. 1994. Old Testament Textual Criticism. Grand Rapids: Baker.

Craigie, Peter. 2004. Psalms 1–50. 2nd ed. WBC 19. Nashville: Nelson.

Dahood, Mitchell. 1966. Psalms I: 1–50. Anchor Bible. Garden City, NY: Doubleday.

deClaissé-Walford, Nancy, Rolf A. Jacobson, and Beth LaNeel Tanner. 2014. The Book of Psalms. NICOT. Grand Rapids: Eerdmans.

Ehrlich, Arnold B. 1905. Die Psalmen. Berlin: Verlag Von M. Poppelauer.

Goldingay, John. 2007. Psalms. Vol. 2. Baker Commentary on the Old Testament Wisdom and Psalms. Grand Rapids: Baker Academic.

Kittel, Rudolf. 1922. Die Psalmen. Leipzig: A. Deichertsche Verlagsbuchhandlung Dr. Werner Scholl.

Kraus, Hans-Joachim. 1988. Psalms 1–59. Translated by Hilton C. Oswald. Minneapolis: Ausburg.

Tov, Emanuel. 2022. Textual Criticism of the Hebrew Bible. 4th edition. Minneapolis: Fortress.

VanGemeren, Willem A. 2008. “Psalms.” REBC 5. Grand Rapids: Zondervan.

References

44:5 Approved