Reading Notes and Text for Psalm 21 (MT 22)

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Notes

Psalm 21 from Rahlfs Septuaginta

1 Εἰς τὸ τέλος, ὑπὲρ τῆς ἀντιλήμψεως τῆς ἑωθινῆς· ψαλμὸς τῷ Δαυιδ.

2 ῾Ο θεὸς ὁ θεός μου, πρόσχες μοι· ἵνα τί ἐγκατέλιπές με;

μακρὰν ἀπὸ τῆς σωτηρίας μου οἱ λόγοι τῶν παραπτωμάτων μου.

3 ὁ θεός μου, κεκράξομαι ἡμέρας, καὶ οὐκ εἰσακούσῃ,

καὶ νυκτός, καὶ οὐκ εἰς ἄνοιαν ἐμοί.

4 σὺ δὲ ἐν ἁγίοις κατοικεῖς, ὁ ἔπαινος Ισραηλ.

5 ἐπὶ σοὶ ἤλπισαν οἱ πατέρες ἡμῶν,

ἤλπισαν, καὶ ἐρρύσω αὐτούς·

6 πρὸς σὲ ἐκέκραξαν καὶ ἐσώθησαν,

ἐπὶ σοὶ ἤλπισαν καὶ οὐ κατῃσχύνθησαν.

7 ἐγὼ δέ εἰμι σκώληξ καὶ οὐκ ἄνθρωπος,

ὄνειδος ἀνθρώπου καὶ ἐξουδένημα λαοῦ.

8 πάντες οἱ θεωροῦντές με ἐξεμυκτήρισάν με,

ἐλάλησαν ἐν χείλεσιν, ἐκίνησαν κεφαλήν

9 ῎Ηλπισεν ἐπὶ κύριον, ῥυσάσθω αὐτόν·

σωσάτω αὐτόν, ὅτι θέλει αὐτόν.

10 ὅτι σὺ εἶ ὁ ἐκσπάσας με ἐκ γαστρός,

ἡ ἐλπίς μου ἀπὸ μαστῶν τῆς μητρός μου·

11 ἐπὶ σὲ ἐπερρίφην ἐκ μήτρας,

ἐκ κοιλίας μητρός μου θεός μου εἶ σύ.

12 μὴ ἀποστῇς ἀπ᾽ ἐμοῦ, ὅτι θλῖψις ἐγγύς,

ὅτι οὐκ ἔστιν ὁ βοηθῶν.

13 περιεκύκλωσάν με μόσχοι πολλοί,

ταῦροι πίονες περιέσχον με·

14 ἤνοιξαν ἐπ᾽ ἐμὲ τὸ στόμα αὐτῶν

ὡς λέων ὁ ἁρπάζων καὶ ὠρυόμενος.

15 ὡσεὶ ὕδωρ ἐξεχύθην,

καὶ διεσκορπίσθη πάντα τὰ ὀστᾶ μου,

ἐγενήθη ἡ καρδία μου ὡσεὶ κηρὸς τηκόμενος ἐν μέσῳ τῆς κοιλίας μου·

16 ἐξηράνθη ὡς ὄστρακον ἡ ἰσχύς μου,

καὶ ἡ γλῶσσά μου κεκόλληται τῷ λάρυγγί μου,

καὶ εἰς χοῦν θανάτου κατήγαγές με.

17 ὅτι ἐκύκλωσάν με κύνες πολλοί,

συναγωγὴ πονηρευομένων περιέσχον με,

ὤρυξαν χεῖράς μου καὶ πόδας.

18 ἐξηρίθμησα πάντα τὰ ὀστᾶ μου,

αὐτοὶ δὲ κατενόησαν καὶ ἐπεῖδόν με.

19 διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς

καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον.

20 σὺ δέ, κύριε, μὴ μακρύνῃς τὴν βοήθειάν μου,

εἰς τὴν ἀντίλημψίν μου πρόσχες.

21 ῥῦσαι ἀπὸ ῥομφαίας τὴν ψυχήν μου

καὶ ἐκ χειρὸς κυνὸς τὴν μονογενῆ μου·

22 σῶσόν με ἐκ στόματος λέοντος

καὶ ἀπὸ κεράτων μονοκερώτων τὴν ταπείνωσίν μου.

23 διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελφοῖς μου,

ἐν μέσῳ ἐκκλησίας ὑμνήσω σε

24 Οἱ φοβούμενοι κύριον, αἰνέσατε αὐτόν,

ἅπαν τὸ σπέρμα Ιακωβ, δοξάσατε αὐτόν,

φοβηθήτωσαν αὐτὸν ἅπαν τὸ σπέρμα Ισραηλ,

25 ὅτι οὐκ ἐξουδένωσεν οὐδὲ προσώχθισεν τῇ δεήσει τοῦ πτωχοῦ

οὐδὲ ἀπέστρεψεν τὸ πρόσωπον αὐτοῦ ἀπ᾽ ἐμοῦ

καὶ ἐν τῷ κεκραγέναι με πρὸς αὐτὸν εἰσήκουσέν μου.

26 παρὰ σοῦ ὁ ἔπαινός μου ἐν ἐκκλησίᾳ μεγάλῃ,

τὰς εὐχάς μου ἀποδώσω ἐνώπιον τῶν φοβουμένων αὐτόν.

27 φάγονται πένητες καὶ ἐμπλησθήσονται,

καὶ αἰνέσουσιν κύριον οἱ ἐκζητοῦντες αὐτόν·

ζήσονται αἱ καρδίαι αὐτῶν εἰς αἰῶνα αἰῶνος.

28 μνησθήσονται καὶ ἐπιστραφήσονται πρὸς κύριον πάντα τὰ πέρατα τῆς γῆς

καὶ προσκυνήσουσιν ἐνώπιόν σου πᾶσαι αἱ πατριαὶ τῶν ἐθνῶν,

29 ὅτι τοῦ κυρίου ἡ βασιλεία,

καὶ αὐτὸς δεσπόζει τῶν ἐθνῶν.

30 ἔφαγον καὶ προσεκύνησαν πάντες οἱ πίονες τῆς γῆς,

ἐνώπιον αὐτοῦ προπεσοῦνται πάντες οἱ καταβαίνοντες εἰς τὴν γῆν.

καὶ ἡ ψυχή μου αὐτῷ ζῇ,

31 καὶ τὸ σπέρμα μου δουλεύσει αὐτῷ·

ἀναγγελήσεται τῷ κυρίῳ γενεὰ ἡ ἐρχομένη,

32 καὶ ἀναγγελοῦσιν τὴν δικαιοσύνην αὐτοῦ

λαῷ τῷ τεχθησομένῳ, ὅτι ἐποίησεν ὁ κύριος.

Greek text is from Alfred Rahlfs' Septuaginta, © 1935 Deutche Bibelstiftung, Stuttgart. Parsings provided the the CCAT project at the University of Pennsylvania. Read other Psalms online at www.bibelwissenschaft.de

 

Structure of the Psalm and Content Overview


Structure: Three kinds of material are included in this psalm. There is a sharp distinction between vv 2-22 and vv 23-32.

An outline of the Psalm is as follows (by Craigie WBC 19, p. 198).


I. Lament (vv2-22b): the sick declares his sorrow.
     1. Forsaken by God and mankind (vv2-11).
     2. Prayer for help (v 12).
     3. Surrounded by trouble (vv13-19).
     4. Prayer for deliverance (vv22-22b).
II. Response (v22c) presupposing an oracle.
III. Thanksgiving (vv23-27) : declared by the sufferer.
IV. Thanksgiving (vv28-30): declared by the congregation.


Note: Some call this Psalm "the fifth gospel" because of the many parallels with the crucifixion of Christ and the use of this Psalm by the gospel writers.

Reading Notes on the Greek Text (Louis Sorenson)

Comments by members are followed by their initials.

v1 ὑπὲρ τῆς ἀντιλήμψεως τῆς ἑωθινῆς. [Text:Content]. The Hebrew varies between 'doe' (אֵיֶלֶת) or 'help (אֱיָלֻת). This may be an indication of either the content of the psalm or the tune. Aquila has τῷ νικοποιῷ ὑπὲρ τῆς ἐλάφου (deer) τῆς ὀρθινῆς μελῴδημα (melody) τῷ Δανίδ. Symmachus has ἐπινίκιος ὑπερ τῆς βοηθείας (help) τῆς ὀρθρινῆς ᾠδὴ (song) τοῦ Δανίδ.

v1. ἀντιλήμψεως. [Morphology:Spelling]. The word ἀντιλήμψις is a later spelling; it was written ἀντιλήψις in Attic. The mu being inserted as in the present tense verb λαμβάνω, aorist ἔλαβον.

v2. ῾Ο θεὸς ὁ θεός μου [Syntax: Nominative for Vocative]. This is an example of a feature of Koine Greek where the nominative noun (θεός) is used for the vocative (θεέ). See GSG §50.

v2. πρόσχες. [Vocabulary]. > προσ-σχον > προς + ἔχω. 'to pay attention, give heed [+ τινος,τινι, τι, ἐν, ἐπί ]. The word could come from προ - ἔχω, but the meaning 'put forward; surpass, excel; have first do not fit the meaning. The 2nd aorist of ἔχω is ἔσχον; σχές is a 2nd aorist in of the -μι form like δός 'give!'> δίδωμι , θές 'put!'> τίθημι, cf. Smyth §687.

ν2. πρόσχες μοι. [Text:Content]. This phrase is only present in the Greek and is only present in Origen's readings.

v2. ἵνα τί ἐγκατέλιπές με; [Syntax:Conjunctions:ἱνατί]. cf. BDB §§12(3), 299(4); Rob. 739.; Smyth §2644a. ἵνατι is from ἵνα τὶ γένηται. LSJ lists this as an elliptical usage and idiomatic usage. It is written both as ἱνατί and ἵνα τὶ by editors. BDAG lists it as a separate entry; Lust and LSJ under ἵνα and/or τις respectively. It is followed by the indicative and means 'to what end' or 'why'.

v2. οἱ λόγοι τῶν παραπτωμάτων μου. [Text:Content]. In the Hebrew, it is literally 'the words of my roaring'. The Greek OT takes this as a separate line, not governed by למה "why" in v 2a. (as is implied in RSV and other translations. See Craigie, p196, note 2a.) Translate as "the account of my transgressions is far from my salvation").

v3. ἡμέρας...νυκτός [Syntax:Genitive]. See Smyth §1444 'Genitive of Time'. "The genitive within which, or at a certain point of which, an action takes place."

v3. εἰσακούσῃ. [Vocabulary:Word Choice]. to heed; to listen, with implication of heeding and responding, hear The word is often used in the LXX of God listening to petitions (BDAG).

v3. καὶ οὐκ εἰς ἄνοιαν ἐμοί. [Translation Greek]. This phrase is akward at best. I posit καὶ οὐκ ἔστ' ἄνοιαν ἐμοί. The variant readings from Origen's Hexapla by Fields are:


• Rahlfs/Origen: καὶ νυκτός, καὶ οὐκ εἰς ἄνοιαν ἐμοί.
• Symmachos: καὶ νυκτὸς, οὐκ ἔστι σιγή μοι
• Οἱ Λοιποί· καὶ νυκτὸς, καὶ οὐκ ἔστι σιγή.
• Εusebius. ....σιωπή
• S. (Sinaiticus?) ....σιγή μοι
• Others οὐκ εἰς ἀφρωσύνην


Perhaps there are some copying errors where εστι (εστι) is copied as εις (εισ) from the above line? Both lines have the squence EICA.


ημερασπροσξεκαιουκεισακουση
καινυκτοσκαιουκεισανοιανεμοι
• ουκεισακουση
• ουκεστανοιανεμοι
• ουκεισανοινανεμοι
• ουκεστισιγηεμοι


Dr. Sigrid Peterson of the University of Pennsylvania CCAT variant project has the following comments:


DWMYH means "repose, rest," occasionally or possibly silence. ." ; BDB attests it only four times, all in psalms. The Old Greek translator seems here to have opted for Greek that expresses the thought, yet is as concise as the Hebrew -- without having word equivalence.

ANOIA definitely means "folly." But EIS is not entirely always a preposition, and even misreading Psalm numbers, Hatch and Redpath don't find it (as a preposition) in Psalm 21(22). Hatch and Redpath also agree (s.v. ANOIA) that it does not agree with DWMYH. So, for the Rahlf's text, which is the CATSS variants running text, καὶ νυκτός, καὶ οὐκ εἰς ἄνοιαν ἐμοί, I would suggest that it be Englished as: 'And night, but not one folly (i.e., dream) to (comfort) me."

Yet, on the possibility that ἄνοια and ἀφρωσύνη, each of which has the dictionary meaning of ignorance, might have been understood in the context of sleeping at night in ignorance of daytime awareness -- which we might want to express as "oblivion." And this brings us back to the Hebrew DUMYH "repose, rest." Also, σιγή in BAGD (or DBAG) is "silence," as in the absence of sound or clamor or noise. Is that technically closer to "repose," or another understanding of DUMYH, nightly rest? An English equivalent for σιγή is hard for me to find, so I will rest.

Sigrid Peterson, PhD

Bruce McKinnon has the following comments:


As far as I can make out there are two possible explanations:

1. According to Mozley (p. 39), the Septuagint translators did not know the meaning of the Hebrew word in question (דוֹּמִיָּה ). He gives instances where the word receives unrelated translations where it occurs elsewhere in the Psalms. If Mozley is correct, then ἄνοιαν was simply a best guess as to what the Hebrew actually meant.

2. A second possible explanation is that the Hebrew text used by the Septuagint translators differed from others in circulation, including those used by Symmachus and others. I know very little about the state of the Hebrew text at that time but have read that there were Hebrew versions differing in some respects from that used by the Septuagint authors. Perhaps their version used a word which could be reasonably translated as ἄνοιαν.

With respect to ἀφρωσύνην referred to in Field's footnote 15 in his edition of the Hexapla, he comments "Scholium esse videtur": it appears to be a scholium. Sometimes marginal notes (scholia) by scribes and others eventually became incorprated into the text of ancient manuscripts. If that is the case here, ἀφρωσύνην is simply a variant word or explanation by a scholiast for the word ἄνοιαν.

Bruce McKinnon

v4. ἐν ἁγίοις [Content:Word Choice]. The Hebrew text is you-holy-sit 3 וְאַתָּה קָדֹושׁ יֹושֵׁב and is translated as 'you are holy, you sit....' The Greek adds the preposition ἐν, changing the meaning. It also changes the singular קָדֹושׁ to the plural ἁγίοις > ἅγιος, -η, -ον 'holy' (although Origen reads th singular ἁγίῳ, and uses the adjective elliptically for ἐν ἁγίοις (τόποις). In the NT, οἱ ἅγιοι are 'the saints' (i.e. the people of God, living and dead).

v4. ὁ ἔπαινος Ισραηλ. [Translator Word Choice]. Lust's lexicon gives the following glosses for ἔπαινος: 'praise, approval, commendation', which is exactly the same as the middle LSJ. But see the big LSJ where it is glossed as 'a complementary address, panegyric'. The Hebrew text isתְּהִלֹּ֥ות (תְּהִלָּה) יִשְׂרָאֵֽל can mean either 'a song/hymn' or 'praise/glory' cf. Jer. 17:14; Deut. 10:21. Origen's text gives ἔπαινος, but ὕμνος is also a variant in some texts. The NETS translates the phrase as "the commendation of Israel."

v5. ἐρρύσω [Parsing]. Aorist Middle (deponent) Indicative, 2nd person singular of ῥύομαι, 'to rescue' from ἐρ-ρυ-ε-σο. It looks like a future, but note the augment. It is customary for ρ to duplicate when augmented, producing the double -ρρ-; but after a diphthong, -ρ- is not doubled, cf. Smyth §§13, 80; Thackeray GOTG §7.39. See also ἐπερρίφην in Ps 21.11. For the paradigm, see Smyth §383, p. 117. The middle aorist 2nd singular form is infrequent. The 3s aorist middle (no augment) imperative ῥυσάσθω is found in verse 9.

v6. ἐκέκραξαν καὶ ἐσώθησαν. [Morphology: Palatals|Dentals]. ἐκέκραξαν is either a 1st aorist of κράζω. κράζω also has a 2nd aorist ἔκραγον; the LXX shows ἐκέκραγον which could be an imperfect of proposed κεκράζω (see LSJ and Thackeray). The forms of κράζω in the LXX are different from the forms in the NT. (Note, the root is κραγ, cf Smyth §509. ξ is from γσ.) The NT principle parts are κράζω, κράξω, ἔκραξα, κέκραγα. See Thackeray Grammar of the Old Testament in Greek, p. 273. ...."future κεκράξομαι as in Attic. (with v.l. κράξομαι: not κράξω of the NT). § 20,3, cf 15, 3: the aor. takes 3 (or 4) forms, the third only being classical: (i) usually ἐξέκραξα, (ii), ἔκραξα rarely and in books using pres. κράζω, but always ἀνέκραξα, (iii) ἀνέκραγον, (iv) possibly redupl. 2nd aor. ἐκέκραγον, unless this should be regarded as impf. from †κεκράγω, §§ 21,1: 19,1....

ἐσώθησαν is aorist passive of σώζω (earlier σῴζω from σάοω or σαώσω). The rule for dentals is that they drop before a silibant (s-sound); ζσ > σ. [σώζω, σώσω, ἔσωσα, σέσωκα, σέσῳμαι / σέσωμαι, ἐσώθην].

v6. κατῃσχύνθησαν. [Morphology:Augment]. Active: to disgrace, dishonor; mid.: to feel shame before, be ashamed of. The diphthong αι becomes ῃ when augmented; see Smyth §435 'Temporal Augment' for a complete list of temporal augments. The word comes from κατά + αἰσχύνομαι (In NT and Christian literature only the middle and passive are extant for simplex and compositions of αἰσχύνομαι; LSJ lists the word as the active καταισχύνω and αἰσχύνω).

v7. σκώληξ...ὄνειδος...ἐξουδένημα [Vocabulary: σκώληξ| ὄνειδος| ἐξουδένημα]. These are all terms of derision. σκώληξ, -ηκος, ὁ worm (a symbol of insignificance and wretchedness - BDAG); ὄνειδος, -ους, τό (stem is ονειδεσ-, cf. Smyth §264) loss of standing connected with disparaging speech, disgrace, reproach, insult. ἐξουδένημα (= ἐξουθένημα, -ατος, τό; cf. 1 Cl 16:15) 'a despised thing', an 'object of contempt'. The change of δ to θ shows that delta was becoming a fricate. Intervocalic θ was most likely voiced as is Modern Greek δ.

v8. πάντες οἱ θεωροῦντές. [Syntax:πᾶς]. 'All who' or 'Everyone who'? In the singular πᾶς ὁ ... is collective an means 'all who'; in the plural, πάντες οἱ, is distributive and means 'everyone who'. [Correct? find section].

v8. ἐξεμυκτήρισάν. [Vocabulary|Morphology]. The word ἐκμυκτηρίζω occurs 4x in the LXX, twice in the NT, and in Christian literature. The simplex μυκτηρίζω occurs 15x in the LXX and is found in secular Greek. It is derived from the noun [μυκτήρ, -ῆρος ὁ = nostril]. Why the ἐξε- rather than ἐκε-? See Smyth §449a; ἐξ is the original form or ἐκ. Symmachos reads ἐπεφθέγξαντό μοι (cf. ἐπιφθέγγομαι = name-call). cf. Psalms 57.9; Luke 23:35.

v8. ἐλάλησαν ἐν χείλεσιν. [Syntax:Idioms]. The Hebrew has literally 'they separate with a lip', which is an idiom referring to sneering (Craigie WBC 19p. 196). The Greek translates the idiom word for word .

v8. ἐκίνησαν κεφαλήν. [Translation:HebrewIdiom]. To 'shake one's head' is a Hebraism denoting contempt. In Greek, the word for 'nod one's head'='yes' is κατανεύω; the reverse ='no' is ἀνανεύω, which means to 'throw the head back in token of denial, make signs of refusal.' κινέω is compounded with δια, ἐκ, ἐπι and μετα; it is not the word for denial or assent. The simplex (as is present here) means 'to move; to shake' (σείω is the word for 'wag' like a dog's tail). Note the absence of the expected article denoting the personal pronoun 'their' (i.e. it is not ἐκίνησαν τὴν κεφαλήν).

ν9. [Syntax:Direct Discourse]. Verse 9 is direct discourse deriding the supplicant. The subject of ῥυσάσθω (>ῥύομαι) and σωσάτω (>σώζω) is κύριος; the subject of ἤλπισεν and θέλει is 'he'= ἐγώ = με. The NT parallels are Matt 27:39-42; Mark 15:29-32; Luke 23:35-37). The NT gospels manipulate the text changing αὐτόν to the reflexive σεαυτόν and ἑαυτόν; ὅτι (Heb. כִּי) = 'because' becomes the NT εἰ θέλει αὐτόν, cf.GSG §100d.

v9. ὅτι θέλει αὐτόν. [Vocabulary|Syntax]. For Hebrew כִּי חָפֵץ בֹּו. ἐθέλω is the classical form; θέλω is Koine. In the LXX, the word θέλω 'will, wish' takes the additional meaning of 'delight in, love': ἔν τινι LXX 1 Ki.18.22; τινά ib.Ps.17(18).20; Dt 21.14; Ps. 67(68).31.

ν10. ἐκσπάσας. [Vocabulary]. >ἐκ + σπάω. lit. "to pull out" (LXX 21x). ὁ ἐκσπάσας in apposition to σύ is a good example of the substantival use of the participle. See Smyth §2050. Note the accent is on the penult not the antepenult because the alpha of the participle is long in the m/f forms (-ᾱς, -ᾱσα, -αν); See Smyth §306 (Smyth lists participles under adjectives).

v10. γαστρός...μητρός. [Morphology|3rd Declension]. Several stems ending in -ρ / -ερ show three stem variations: -τηρ, -τερ, -τρ-. MBG p. 209 n-3f(2c); Smyth §262. These words are very common: ἀνήρ, ἀνδρός man; θυγάτηρ, θυγατρός daughter; πατήρ, πατρός father; μήτηρ, μητρός mother; γαστήρ, γαστρός belly; ἀστήρ, ἀστέρος star.

v10. ἡ ἐλπίς μου. [Hebrew/Greek Text Content]. "There is some ambiguity in v10b (in the Hebrew text); the Greek (with some support from Hebrew mss) translates: 'my hope (apparently reading מִבְטַחִי) from my mother's breasts (reading מִשּׁדֵי)' . The Hebrew reads 'the one who made me safe upon my mother's breasts.' (Craigie WBC 19, p. 196).

v11. ἐπερρίφην. [Morphology]. Aor. pass. ind. 1s from ἐπιρίπτω (See note on v5. ἐρρύσω for the doubling of rho). Second aorist passives to not contain the -θ-. Mounce has a lengthy note on p. 311, note 17. The word ρίπτω (stem is ρῑφ Smyth §505) shows two forms: a 1st aorist passive ἐρρίθην and a 2nd aorist passive ἐρρίφην. For 2nd Aorist passive see Smyth §§590-596; 1st aorist passive Smyth §§672-677. If a word has a second aorist passive, it will have no 2nd aorist active (see Smyth §596).

v11. μήτρας. [Vocabulary]. μήτρα, -ας, ἡ 'womb' (LXX 33x). Not to be confused with μητήρ, μήτρος, acc. pl. μητέρας 'mother' or Doric μάτηρ.

ν12. μὴ ἀποστῇς ἀπ᾽ ἐμοῦ [Syntαx:Prohibitory Subjunctive].

v12. ὁ βοηθῶν. [Syntax:Substantival Participle]. Literally, 'because there is no helper. (participle of βοηθέω)' One would perhaps expect ὅς instead of ὁ 'there is noe one (who) can help'? Perhaps elipsis is involved here?

v12. ὅτι...ὅτι. [Syntax|Emphasis]. Craigie believes the second כִּי (translated by ὅτι both times), to be an emphatic usage. (Craigie WBC 19, p. 196).

ν13. μόσχοι πολλοί... ταῦροι πίονες [Text content]. There is much variation in the various translations of the Hebrew text: μόσχοι, δάμαλοι....ταῦροι πίονες, δυνάσται Βασὰ, ταῦροι σιτιστοὶ, λιπαροὶ πλούσιοι, etc. περίεσχον ~ διεδηματίσαντο ~ περιέστησαν. Fields has an extensive note on p. v2, p.118. Fields believes the text to be corrupt here.

v13. πίονες. [Vocabulary]. πίων, πῖον, gen. πίονος 'fat', 'rich'; an adjective of two terminations, cf. Smyth §293. Do not confuse with the verb πίνω, πίουμαι, ἔπιον, 'to drink'. [I am unsure if the emtymology comes from the same root]. See also v30 οἱ πίονες τῆς γῆς.

v13. περιέσχον. [Morphology]. Get used to seeing the aorist of ἔχω. It can also be found in v2 and v20, πρόσχες, The root was originally σεχ; see Smyth §431. Mounce MBG has an extensive note on the morphology of ἔχω on page 260, note 10.

v14. ἤνοιξαν ἐπ᾽ ἐμὲ.... [Morphology] NETS 'they opened their mouth at me' (ἐπ' ἐμέ = ἑπὶ ἐμέ). LSJ lists the verb under ἀνοίγνυμι; Lust and BDAG as ἀνοίγω (LXX 182x; NT 77x). The word shows many variations in the aorist, and will even show a triple augment ἠνεῳγα. Some perceived the ἀν- as a preposition, and others as part of the stem. See BDF §101; Rob p. 1212ff; Thackeray GOTG, p. 202, §16.6 gives an extensive chart of all the variations.

v14. ὠρυόμενος. [Vocabulary]. ὠρυόμενος· > ὠρύομαι 'howl' occurs 11x in the LXX, see also Ezk. 22:25. LSJ says it is properly used of dogs and wolves, but also of other animals, and metaphorically to humas, cf. Ps. 37(38).9. Origen has ἁρπάζων καὶ ωρυόμενος; Aquila has ἁλίσκων καὶ βρυχώμενος...; Symmachus has θηρεύων βρυχώμενος.

v15. ἐξεχύθην. [Morphology]. verb 1st/3rd pl aor ind pass of ἐκχέω 'to pour out'. [ἐξεχύθη is a variant reading -see Fields Hexapla, p. 118, note 24]. (W-S. §15; B-D-F §73; 74, 2; 101; Mlt-H. 195; 215; 265; Mounce MBG p. 256, notes 11, 12, 13; Thackeray GOTG p. 290 §24). The stem varies between χε- and χυ-; χέω, χεῶ, ἔχεα, κέχυκα, κέχυμαι, ἐχύθην.

v15. ἐγενήθη [Translation Greek]. The aorist passive of γίνομαι is used as the aorist for εἰμί. The Hebrew has הָיָה. "γίνομαι is a verb with numerous nuances relating to being and manner of being. Its contrast to the more static term εἰμί can be seen in Kaibel 595, 5 οὐκ ἤμην καὶ ἐγενόμην=I was not and then I came to be (cp. Ath. 4, 2 in 3 below)" (BDAG).

v16. ἐξηράνθη [Morphology] >ξηραίνω 'to dry up'. The iota is only seen in the present tense, as is the case with all verbs in -αίνω. (cf. Smyth §523.i; Mounce MBG p. 303, v-2d(4). under 'roots ending in αν + syllabic ι).

v16. κεκόλληται. [Vocabulary]. >κολλάω 'cling to'. The passive is often active in meaning (BDAG). The English word 'Collagen' comes from this word.

v16. λάρυγγί. [Morphology]. λάρυνξ, -γγος, ὁ 'throat, gullet'. Same as English 'larynx'. See Smyth §256 for the declension.

*Notes on v17-32 are yet to be added.