John D. Brey
Well-Known Member
In Psalms 4, 5, 6 and 8, the word למנצח is connected with he ensuing words by the cantillation mark. Thus, in Psalm 8 the subject of the contents is not על הגתית, but the גתית which can be overcome by Divine inspiration. In Psalm 9 however, the word למנצח is definitely separated from על by means of the טפחא cantillation mark, and [thus] על–מות לבן designates the content of the Psalm.
The Hirsch Tehillim, 9:1.
The Hirsch Tehillim, 9:1.
Rabbi Hirsch explains some exegetical nuances whereby Psalm 8, the introduction to the Psalm, means the content is not "upon" על the "winepress" גתית, but that the "winepress" גתית, or the pressure associated with a winepress, is the content of Psalm 8. He goes on to point out that something thought to be merely the introduction to Psalm 9 is actually part of the first verse of the Psalm such that most version of the Psalm don't have what The Hirsch Tehillim treats as the first verse of chapter 9.
Before pointing out the almost unbelievable translation of Psalm 9:1 that Rabbi Hirsch gives us, it's important to link his comments on Psalm 8 to the thread on Psalm 2:6, where the word נסך is erroneously translated "anoint" rather than to "pour out" a drink offering as preliminary to, or part and parcel of, the actual anointing. In Psalm 2:6 the King isn't being anointed so much as he's being "poured out" נסך as preparation for the altar being anointed. For obvious reasons, Rabbi Hirsch finds it nearly impossible to allow the text to speak of God pouring out his King (Messiah), his firstborn Son (2:7), as a drink offering נסך, which is a sacrificial offering, requiring death, since no sacrifice in the Jewish system skirts death, as will be important in showing Rabbi Hirsch's desperation to save his tradition from what the literal text appears to be saying in 2:6 and Psalm 8.
John