Psalm 4 Semantics: Difference between revisions
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==Notes== | ==Notes== | ||
*'''granted me relief''' (v. 2b). Some scholars have argued that the ''qatal'' verb in v.2b (הִרְחַבְתָּ) is precative,<ref>''IBHS'', 30.5.4; Stephen Geller, "The ‘Precative Perfect’ in Psalms and the Struggle for Faith" in ''The Unfolding of Your Words Gives Light: Studies on Biblical Hebrew in Honor of George L. Klein'' (Winona Lake: Eisenbrauns, 2018).</ref> "a directive mood that signals that the utterance is a request."<ref>"Precative Mood," ''SIL Glossary of Linguistic Terms''.</ref> The ''qatal'' verb in v.2b fits the criteria proposed by Buttenwieser, namely, that precatives are "invariably found alternating with the imperfect or the imperative."<ref>Moses Buttenwieser, ''The Psalms: Chronologically Treated with a New Translation'' (Chicago: University of Chicago, 1938) 21.</ref> Goldingay argues that "the broader as well as the narrower context of the psalm supports the precative understanding," since there is no other "prayer" (תפלה, v.2c) in the psalm.<ref>John Goldingay, “Psalm 4: Ambiguity and Resolution,” ''Tyndale Bulletin'' 57, no. 2 (2006): 161–72.</ref> However, the category of "precative perfect" in Hebrew poetry is dubious,<ref>See Elizabeth Robar, “The Unfolding of Your Words Gives Light: Studies on Biblical Hebrew in Honor of George L. Klein,” ''Journal of Semitic Studies'' 65, no. 2 (Fall 2020): 633–39.</ref> and, as in every other case of the so-called precative perfect, "it is also possible to postulate that one of the more typical senses of the qatal/perfect (e.g., present perfect) is involved."<ref>''BHRG'' §19.2.5.2.</ref> In v.2b, the psalmist looks to past deliverance to ground his present requests (v.2ac). The psalmist's "prayer" (תפלה, v.2c) comes in v.7b. See the similar discussion in [https://psalms. | *'''granted me relief''' (v. 2b). Some scholars have argued that the ''qatal'' verb in v.2b (הִרְחַבְתָּ) is precative,<ref>''IBHS'', 30.5.4; Stephen Geller, "The ‘Precative Perfect’ in Psalms and the Struggle for Faith" in ''The Unfolding of Your Words Gives Light: Studies on Biblical Hebrew in Honor of George L. Klein'' (Winona Lake: Eisenbrauns, 2018).</ref> "a directive mood that signals that the utterance is a request."<ref>"Precative Mood," ''SIL Glossary of Linguistic Terms''.</ref> The ''qatal'' verb in v.2b fits the criteria proposed by Buttenwieser, namely, that precatives are "invariably found alternating with the imperfect or the imperative."<ref>Moses Buttenwieser, ''The Psalms: Chronologically Treated with a New Translation'' (Chicago: University of Chicago, 1938) 21.</ref> Goldingay argues that "the broader as well as the narrower context of the psalm supports the precative understanding," since there is no other "prayer" (תפלה, v.2c) in the psalm.<ref>John Goldingay, “Psalm 4: Ambiguity and Resolution,” ''Tyndale Bulletin'' 57, no. 2 (2006): 161–72.</ref> However, the category of "precative perfect" in Hebrew poetry is dubious,<ref>See Elizabeth Robar, “The Unfolding of Your Words Gives Light: Studies on Biblical Hebrew in Honor of George L. Klein,” ''Journal of Semitic Studies'' 65, no. 2 (Fall 2020): 633–39.</ref> and, as in every other case of the so-called precative perfect, "it is also possible to postulate that one of the more typical senses of the qatal/perfect (e.g., present perfect) is involved."<ref>''BHRG'' §19.2.5.2.</ref> In v.2b, the psalmist looks to past deliverance to ground his present requests (v.2ac). The psalmist's "prayer" (תפלה, v.2c) comes in v.7b. See the similar discussion in [https://psalms.scriptura.org/w/Psalm_3_Semantics#Notes Ps. 3:8 verbal semantics]. | ||
=References= | =References= | ||
Revision as of 08:49, 29 June 2024
Back to Psalm 4
Word-Level Semantics
Click on a highlighted word below to learn more about its meaning. For words not discussed below, visit the Semantic Dictionary of Biblical Hebrew.
v. 1
| 1 | For the director, with stringed instruments, a psalm by David. |
v. 2
| 2a | Respond to me when I cry out, my righteous God, |
| 2b | who granted me relief in distress. |
| 2c | Be merciful to me and hear my prayer. |
v. 3
| 3a | You mortal humans, how long will my honour become shame? |
| 3b | (How long) will you love vanity? (How long) will you seek falsehood? Selah. |
v. 4
| 4a | But know that YHWH has set apart for himself a loyal person. |
| 4b | YHWH hears when I cry out to him. |
v. 5
| 5a | Tremble and do not sin. |
| 5b | Think in your minds on your beds and be silent. Selah. |
v. 6
| 6a | Sacrifice right sacrifices |
| 6b | and trust in YHWH. |
v. 7
| 7a | Many are those who say, “Who will show us good?” |
| 7b | Cause the light of your face to shine on us, YHWH. |
v. 8
| 8a | You have put joy in my heart |
| 8b | greater than what you put in their hearts at the time in which their grain and wine multiplied. |
v. 9
| 9a | In peace I will both lie down and fall asleep, |
| 9b | for you alone, YHWH, |
| 9c | make me dwell securely. |
Phrase-Level Semantics
Bound Phrases
| Verse | Phrase | Semantic analysis | Paraphrase |
|---|---|---|---|
| v. 2a | קרא – י | I (subject) cry out (verb) | My crying out |
| v. 2a | אלהי – צדק – י | My (interested party) God (entity) who is righteous (attribute) | My righteous God |
| v. 2c | תפלת – י | I (subject) prayed (verbal idea) | My prayer |
| v. 3a | בני – אישׁ | Beings (entity) from among (the class of) man (Class). | People (=mortals) |
| v. 3a | כבוד – י | My (possessor) glory (possession) | My glory |
| v. 4b | קרא – י | I (agent) cried out (verbal idea) | (when) I cry out (lit., my crying out) |
| v. 5b | לבב – כם | Your (possessor) minds (possession) | Your minds |
| v. 5b | משכב – כם | Your (possessor) beds (possession) | Your beds |
| v. 6a | זבחי – צדק | Sacrifices (entity) that are righteous (characteristic)[1] | Right sacrifices |
| v. 7b | אור – פני – ך | The light (entity) that is from your (possessor) face (origin) | The light of your face |
| v. 8a | לב – י | My (possessor) heart (possession) | My heart |
| v. 8b | דגנ – ם | Their (possessor) grain (possession) | Their grain |
| v. 8b | תירוש – ם | Their (possessor) finest-wine (possession) | Their wine |
Prepositional Phrases
| Verse | Phrase | Semantic analysis | Paraphrase |
|---|---|---|---|
| v. 2a | בקראי | Temporal | When I cry out |
| v. 2b | לי | Experiencer | (You gave) me (relief) |
| v. 2b | בצר | Spatial > Temporal | In times of distress |
| v. 3a | עד מה | Temporal | How long? |
| v. 3a | לכלמה | Reclassification | (to/as) shame[2] |
| v. 4a | לו | Indirect object | (set apart) for himself |
| v. 4b | בקראי | Temporal | When(ever) I cry out |
| v. 4b | אליו | Goal | to him |
| v. 1a | על משכבכם | Locative | upon your beds |
| v. 1a | בלבבכם | Locative | in your hearts |
| v. 1a | אל יהוה | Goal | in YHWH |
| v. 1a | עלינו | Spatial > Goal | on us |
| v. 1a | מעת | Comparative | better/more than...at the time |
| v. 1a | בשלום | Mode | in peace |
| v. 1a | לבדד | Re-identification | you, alone |
| v. 1a | לבטח | Quality | safely |
Sentence-Level Semantics
For semantics at the level of the sentence and above, see Psalm 4 Story behind the Psalm.
Verbal Semantics
Notes
- granted me relief (v. 2b). Some scholars have argued that the qatal verb in v.2b (הִרְחַבְתָּ) is precative,[3] "a directive mood that signals that the utterance is a request."[4] The qatal verb in v.2b fits the criteria proposed by Buttenwieser, namely, that precatives are "invariably found alternating with the imperfect or the imperative."[5] Goldingay argues that "the broader as well as the narrower context of the psalm supports the precative understanding," since there is no other "prayer" (תפלה, v.2c) in the psalm.[6] However, the category of "precative perfect" in Hebrew poetry is dubious,[7] and, as in every other case of the so-called precative perfect, "it is also possible to postulate that one of the more typical senses of the qatal/perfect (e.g., present perfect) is involved."[8] In v.2b, the psalmist looks to past deliverance to ground his present requests (v.2ac). The psalmist's "prayer" (תפלה, v.2c) comes in v.7b. See the similar discussion in Ps. 3:8 verbal semantics.
References
- ↑ For an alteranative view, see Waltke: "The sense, however, is probably not that the sacrifices conform to the Law (contra Buttenweiser and Briggs) - although this idea cannot be excluded - but is a metonymy for the one offering the sacrifice - that is to say, he is righteous (see v. 1[2]). Just as the one qualified to enter the sacred temple site is said to enter the 'gates of righteousness' (Ps. 118:19) - surely not a reference to the standards for the gate itself - so the sacrifices offered by the one admitted through the gates into the temple's precincts are said to be righteousness" (Waltke 2010:237)
- ↑ ‘trajector x and landmark y refer to the same entity, but in different capacities or roles’ (BHRG 353)
- ↑ IBHS, 30.5.4; Stephen Geller, "The ‘Precative Perfect’ in Psalms and the Struggle for Faith" in The Unfolding of Your Words Gives Light: Studies on Biblical Hebrew in Honor of George L. Klein (Winona Lake: Eisenbrauns, 2018).
- ↑ "Precative Mood," SIL Glossary of Linguistic Terms.
- ↑ Moses Buttenwieser, The Psalms: Chronologically Treated with a New Translation (Chicago: University of Chicago, 1938) 21.
- ↑ John Goldingay, “Psalm 4: Ambiguity and Resolution,” Tyndale Bulletin 57, no. 2 (2006): 161–72.
- ↑ See Elizabeth Robar, “The Unfolding of Your Words Gives Light: Studies on Biblical Hebrew in Honor of George L. Klein,” Journal of Semitic Studies 65, no. 2 (Fall 2020): 633–39.
- ↑ BHRG §19.2.5.2.