Psalm 19/Semantics

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Psalm 19

About the Grammar & Semantics Layer

  What is Semantics?

Semantics is the study of how language is used to represent meaning. The goal of semantic analysis for interpreting and translating the Bible is to understand the meaning of words and how they relate to each other in context. We want to understand what is implicit about word meaning – and thus assumed by the original audience – and make it explicit – and thus clear for us who are removed by time, language, and culture. The semantics layer is composed of three major branches: lexical semantics, phrase-level semantics and verbal semantics.

• About Grammar
• About Lexical
• About Phrase-Level
• About Verbal

About the Grammar Layer

The grammar layer visually represents the grammar and syntax of each clause. It also displays alternative interpretations of the grammar. (For more information, click "Show/Hide Grammar Legend" below.)

  Grammatical Diagram Legend

Visualization	Description
	The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb.
	The object is indicated by a vertical line that does not cross the horizontal line of the clause. Infinitives and participles may also have objects. If the direct object marker (d.o.m.) is present in the text, it appears in the diagram immediately before the object. If the grammar includes a secondary object, the secondary object will appear after the object, separated by another vertical line that does not cross the horizontal line of the clause.
	The subject complement follows the verb (often omitted in Hebrew) separated with a line leaning toward the right. It can be a noun, a whole prepositional phrase or an adjective. The later two appear modifying the complement slot.
	When a noun further describes or renames the object, it is an object complement. The object complement follows the object separated by a line leaning toward the right.
	In a construct chain, the noun in the absolute form modifies the noun in the construct form.
	Participles are indicated in whatever position in the clause they are in with a curved line before the participle. Participles can occur as nominal, where they take the place of a noun, predicate, where they take the place of a verb, or attributive, where they modify a noun or a verb similar to adjectives or adverbs.
	Infinitives are indicated by two parallel lines before the infinitive that cross the horizontal line. Infinitive constructs can appear as the verb in an embedded clause. Infinitive absolutes typically appear as an adverbial.
	The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain.
	The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause.
	Modifiers are represented by a solid diagonal line from the word they modify. They can attach to verbs, adjectives, or nouns. If modifying a verb or adjective, it is an adverb, but if modifying a noun, it is an adjective, a quantifier, or a definite article. If an adverb is modifying a modifier, it is connected to the modifier by a small dashed horizontal line.
	Adverbials are indicated by a dashed diagonal line extending to a horizontal line. These are nouns or infinitives that function adverbially (modifying either a verb or a participle), but are not connected by a preposition.
	Prepositional phrases are indicated by a solid diagonal line extending to a horizontal line. The preposition is to the left of the diagonal line and the dependent of the preposition is on the horizontal line. They can modify verbs (adverbial) or nouns (adjectival).
	Embedded clauses are indicated by a "stand" that looks like an upside-down Y. The stand rests in the grammatical position that the clause fulfills. Extending from the top of the stand is a horizontal line for the clause. If introduced by a complementizer, for example כִּי, the complementizer appears before the stand. Embedded clauses can stand in the place of any noun.
	When clauses are joined by a conjunction, they are compound clauses. These clauses are connected by a vertical dotted line. The conjunction is placed next to the dotted line.
	Within a clause, if two or more parts of speech are compound, these are represented by angled lines reaching to the two compound elements connected by a solid vertical line. If a conjunction is used, the conjunction appears to the left of the vertical line. Almost all parts of speech can be compound.
	Subordinate clauses are indicated by a dashed line coming from the line dividing the subject from the predicate in the independent clause and leading to the horizontal line of the subordinate clause. The subordinating conjunction appears next to the dashed line.
	Relative clauses also have a dashed line, but the line connects the antecedent to the horizontal line of the relative clause. The relative particle appears next to the dashed line.
	Sentence fragments are represented by a horizontal line with no vertical lines. They are most frequently used in superscriptions to psalms. They are visually similar to discourse particles and vocatives, but most often consist of a noun phrase (that does not refer to a person or people group) or a prepositional phrase.
	In the body of the psalm, a horizontal line by itself (with no modifiers or vertical lines) can indicate either a discourse particle or a vocative (if the word is a noun referring to a person or people group). A discourse particle is a conjunction or particle that functions at the discourse level, not at the grammatical level. Vocatives can appear either before or after the clause addressed to them, depending on the word order of the Hebrew.
	Apposition is indicated by an equal sign equating the two noun phrases. This can occur with a noun in any function in a sentence.

Hebrew text colors
Default preferred text	The default preferred reading is represented by a black line. The text of the MT is represented in bold black text.
Dispreferred reading	The dispreferred reading is an alternative interpretation of the grammar, represented by a pink line. The text of the MT is represented in bold pink text, while emendations and revocalizations retain their corresponding colors (see below).
Emended text	Emended text, text in which the consonants differ from the consonants of the Masoretic text, is represented by bold blue text, whether that reading is preferred or dispreferred.
Revocalized text	Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is represented by bold purple text, whether that reading is preferred or dispreferred.
(Supplied elided element)	Any element that is elided in the Hebrew text is represented by bold gray text in parentheses.
( )	The position of a non-supplied elided element is represented by empty black parentheses. For example, this would be used in the place of the noun when an adjective functions substantivally or in the place of the antecedent when a relative clause has an implied antecedent.

Gloss text colors
Gloss used in the CBC	The gloss used in the Close-but-Clear translation is represented by bold blue text.
Literal gloss >> derived meaning	A gloss that shows the more literal meaning as well as the derived figurative meaning is represented in blue text with arrows pointing towards the more figurative meaning. The gloss used in the CBC will be bolded.
Supplied elided element	The gloss for a supplied elided element is represented in bold gray text.

About the Lexical Semantics Layer

One major branch of semantic study is lexical semantics, which refers to the study of word meanings. It examines semantic range (=possible meanings of a word), the relationship between words (e.g. synonymy, hyponymy), as well as the relationship between words and larger concepts (conceptual domains). One component of our approach involves not only the study of the Hebrew word meaning, but also of our own assumptions about word meaning in modern languages. Because the researcher necessarily starts with their own cultural assumptions (in our case, those of Western-trained scholars), this part of the analysis should be done afresh for every culture.

For a detailed description of our method, see the Lexical Semantics Creator Guidelines.

• See our growing collection of Venn Diagrams, not only for Psalm 19, but for all of the psalms.
• See SDBH on Psalm 19.

About the Phrase-Level Semantics Layer

The Phrase-level Semantics layer analyses the meaning of syntactic units which are larger than the level of the word and smaller than the level of the clause. Specifically, this layer analyses the meaning of prepositional phrases (e.g., לְאִישׁ), construct phrases (e.g., אִישׁ אֱלֹהִים), phrases formed by a coordinating waw conjunction (e.g., אִישׁ וְאִשָּׁה) and noun phrases which consist of a noun plus a determiner (e.g., הָאִישׁ) or a quantifier (e.g., כֹּל אִישׁ).

For a detailed description of our method, see the Phrase-level Semantics Creator Guidelines.

  Phrasal Diagram Legend

Visualization	Description
	The prepositional phrase is indicated by a solid green oval.
	The construct chain is indicated by a solid yellow oval.
	When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval.
	The article is indicated by a solid blue oval.

About the Verbal Semantics Layer

This sub-layer focuses on the relationship between verbs, time and modality. These are important categories for interpretation and translation, and how one analyses a verb can have a significant effect on how it is rendered. This sub-layer has been through several iterations, as it strives to accomplish two things: (1) Transparency for the native Hebrew structures, and (2) Transparency for the interpretation necessary to translate the verbal semantics into other languages.

For a detailed description of our method, see the Verbal Semantics Creator Guidelines.

  Verbal Diagram Legend

Conjugations
qatal	yiqtol-jussive
wayyiqtol (following qatal)*	cohortative
yiqtol	participle
wayyiqtol (following yiqtol)*	wayyiqtol (following participle)*
weyiqtol	inf. construct
weqatal	inf. absolute
*Wayyiqtol is colored a darker version of the conjugation it follows.

Relative tense arrows
Relative tense arrows (placed within the appropriate 'Fut/Pres/Past' column) are color coded according to the conjugation of the verb. The arrows in the table below are colored according to the typical uses of the conjugations.
After/posterior/future	Imminent future	Simultaneous/right now	Recent past	Before/anterior/past
← ←	↤	↓↓↓	↦	→ →

Aspect
	Continuous	Habitual or iterative	Stative	Perfective
Encoded in words	⟲	⟲⟲⟲	⎯	•
Inferable from context	⟲	⟲⟲⟲	⎯	•

Reference point movement
Movement	No movement
⇐	⇍

Modality
indicative	purpose/result
jussive	necessity
imperative	possible
cohortative	probable
wish	ability
(past) conditional	interrogative, etc.

If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.

Emendations/Revocalizations legend
*Emended text*	Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation.
*Revocalized text*	Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization.

Psalm 19 Verbal Semantics

For an overview of the Verbal Semantics of Psalm 19, click the expandable button below.

Psalm 19 Verbal Semantics Chart

(Click diagram to enlarge)

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Contents

Verse 1Verse 2Verse 3Verse 4Verses 5-6aVerse 6bVerse 7Verse 8Verse 9Verses 10–11Verse 12Verses 13–14aVerse 14bcVerse 15

Psalm 19 Semantic Analysis & Diagrams

The following grammatical diagrams are zoomable, and the lexical and phrasal overlays can be toggled on/off. Notes on the semantic layers can be found beneath each verse's diagram.

V. 1

No content found.

Preferred

Glosses Phrase Ellipses Alternatives Full Screen

Notes

• Grammar
• Lexical
• Phrase-Level
• Verbal
• Textual

Note for V. 1

(There are no notes for this layer)

Note for V. 1

Sample Lexical note for Ps 19:1

Note for V. 1

Sample Phrase-level note for Ps 19:1

Note for V. 1

Sample Verbal note for Ps 19:1

No Textual notes to display for Psalm 19:1.

V. 2

No content found.

Preferred

Glosses Phrase Ellipses Alternatives Full Screen

SimpleGrammar
Fragment [v. 2]
    Clause
      Subject
        article: הַ the
        noun: שָּׁמַיִם sky
      Predicate
        verb-participle: מְסַפְּרִים is declaring
        Object
          ConstructChain
            noun: כְּבוֹד honor
            noun: אֵל God
    Conjunction
      conjunction: וּ and
    Clause
      Subject
        article: הָ the
        noun: רָקִיעַ firmament
      Predicate
        verb-participle: מַגִּיד is telling about
        Object
          ConstructChain <gloss="the workmanship of his hands">
            noun: מַעֲשֵׂה workmanship
            noun: יָדָי hands
            suffix-pronoun: ו him
        Object <status="alternative">
          noun: מַעֲשֵׂי <status="emendation"> 
  

Notes

• Grammar
• Lexical
• Phrase-Level
• Verbal
• Textual

Grammar Notes

• Option 1 (preferred): singular מעשה (abstract noun: 'workmanship, skill' or collective noun: 'work'); so MT, LXX, Aquila, Jerome IH, Peshitta. The singular might refer to collectively to YHWH's works, specifically to YHWH's creation of the world, or to the abstract quality of YHWH's craftsmanship (Isa 5:12; 29:23; Ps 28:5; Eccl 5:5; cf. HALOT). It makes for a fitting parallel to the abstract noun 'honor.'
• Option 2: plural מעשי ('works, deeds'); so Sym (καὶ τὰ ἔργα τῶν χειρῶν αὐτοῦ), Tg (ועובדי ידוי). This option works well with the verbs ספר and נגד, which often imply a plurality of deeds (cf. ספר + מעשים in Pss 107:22; 118:17). However, Symmachus and Targum Pss might just be interpreting the singular מעשה as a collective (cf. Ps 90:17 מעשה ידינו; Judg 2:7 כָּל־מַעֲשֵׂ֤ה יְהוָה֙ הַגָּד֔וֹל אֲשֶׁ֥ר עָשָׂ֖ה לְיִשְׂרָאֵֽל [also v. 10]). In any case, the first option has the better attestation. Furthermore a move from singular/collective מעשה to explicitly plural can be documented frequently in the tradition. 11Q5, for example, regularly reads such singulars as plurals (Pss 102:26; 143:5; additions in 146:9; 145:13[nun line]; 151A:4).

Lexical Notes

• Sky (הַשָּׁמַיִם):

• Declaring honor (מְֽסַפְּרִ֥ים כְּבֽוֹד): Cf. Psa 96:3 - סַפְּר֣וּ בַגּוֹיִ֣ם כְּבוֹד֑וֹ בְּכָל־הָֽ֝עַמִּ֗ים נִפְלְאוֹתָֽיו׃.
• Honor (כְּבוֹד):

• Firmament (הָרָקִיעַ):

• For the parallel of ספר and הגיד, see Job 12:7-8.
• Telling about (מַגִּיד): "The most frequent content of such recounting, however, is Yahweh’s mighty salvific deeds; this is especially the case in the psalms... The salvific deeds themselves are described in a summary fashion as nip̱lāʾôṯ (Ps. 9:2[1]; 26:7; 75:2[1]; 96:3 [1 Ch. 16:24]) or as maʿaśîm (Ps. 107:22; 118:17; cf. ʿāśâ in 66:16), or are circumscribed with the noun šēm as an expression of Yahweh’s greatness and might as manifested in such deeds (22:23[22]; 102:22[21]; Sir. 51:1; cf. also geḏullâ in Ps. 145:6, kāḇôḏ in 96:3 [1 Ch. 16:24]..." (TDOT).

Imagery

The Sky Declaring God's Honor (vv. 2-5)
	Input 1: Sky	Input 2: Poet
Topic described	The sky (specifically the continuation of the created order which is observable in the sky) shows God's honor (cf. v. 2).	Poets can declare (ספר) the honor of YHWH (cf. Ps 9:2) or the honor of a king (cf. Ps 45:2).
Means	The sky communicates through the continued sequence of day and night (cf. v. 3).	Poets communicate rhythmically, generally through song.
Skill level	The sky is beautiful and awe-inspiring (cf. Ps 8).	Poets communicate with skill (e.g., prosody, alliteration, word play, images, etc.).
Audience	Everyone can see the sky (cf. v. 5ab).	Poets recite to an audience.
Blend	Sky acting as a poet
Implicatures	The sky is constantly reciting (even singing) a poem. The topic of the sky's poem is God's honor and skill (cf. v. 2). The rhythm of the sky's poem is the rhythmic alternation of day and night (cf. קַו ['measured verse line'] in v. 5a). The sky has a universal audience; everyone can listen to the sky's poem. The artistry of the sky's poem lies in the power and beauty of the celestial bodies (sun, moon, and stars) and their patterned movements across the sky (cf. Ps 8:4). Just as poems are characterized by patterned repetition, so the movements of the sun, moon, and stars are characterized by patterned repetition.
Figure Prominence	HIGH. Personification itself, which is very common in Hebrew poetry, is low in prominence. The image here, however, which is sustained and developed across several verses (vv. 2-5), grows to a point of high prominence. It contributes to the theme of speech which is key to understanding the psalm. The psalm begins with the glorious speech of the sky (vv. 2-7), moves on to discuss the perfect speech of YHWH's Word (vv. 8-11), and closes with the inglorious and imperfect speech of YHWH's servant (vv. 12-15). Thus, the personification of the sky as a poet not only contributes to the poem's liveliness and beauty, it also contributes to the main theme of the psalm.

Phrase-Level Notes

• Articles: Every use of the article in this psalm (vv. 2ab, 5ac, 7a) is real-world identifiable/unique, besides v. 11, which is resuming a previously identified entity.
• The singular מעשה might refer collectively to YHWH's deeds (so perhaps Symmachus and Targum Pss), to the product which YHWH has created (cf. Ps 102:26; so GNT and CEV: "what he has done"), or to the abstract quality of YHWH's workmanship (cf. Ps 28:5; cf. HALOT; Baethgen 1904, 55: "das Tun Gottes, was er zu tun vermag und zu tun pflegt"). The context (and the parallel with the abstract noun כבוד) suggests the latter. So NLT: "his craftsmanship."
• The first noun in the construct phrase מַעֲשֵׂה יָדָיו, the abstract noun מַעֲשֵׂה (meaning "workmanship, skill") specifies a characteristic which "his hands" possess (cf. BHRG 25.4.1, "Possession [characteristic]-Possessor").

Verbal Notes

• For the participles מְסַפְּרִים and מַגִּיד, cf. NASB1985: "The heavens are telling of the glory of God; And their expanse is declaring the work of His hands." Most other English versions have generic presents. E.g., NIV: "The heavens declare the glory of God" (cf. ESV, NLT, NET). The CEV has a habitual translation: "The heavens keep telling the wonders of God." The participles, however, suggest continuous action in the actual present ("is declaring... is telling") (cf. BHRG 20.3.3(1)).

No Textual notes to display for Psalm 19:2.

V. 3

No content found.

Preferred

Glosses Phrase Ellipses Alternatives Full Screen

SimpleGrammar
Fragment [v. 3]
    Clause
      Subject
        Nominal
          ConstructChain 
            noun: movement <status="elided"> 
            noun: יוֹם day 
        Adjectival 
          PrepositionalPhrase 
            Preposition
              preposition: לְ to
            Object
              noun: יוֹם day
      Predicate
        verb: יַבִּיעַ causes to bubble up >> pours out
        Object
          noun: אֹמֶר speech
    Conjunction
      conjunction: וְ and
    Clause
      Subject
        Nominal
          ConstructChain
            noun: movement <status="elided">
            noun: לַיְלָה night
        Adjectival
          PrepositionalPhrase
            Preposition
               preposition: לְּ to
            Object
              noun: לַיְלָה night
      Predicate
        verb: יְחַוֶּה imparts
        Object
          noun: דָּעַת knowledge 
  

Notes

• Grammar
• Lexical
• Phrase-Level
• Verbal
• Textual

Grammar Notes

• Option 3 (preferred): יוֹם לְיוֹם//לַיְלָה לְּלַיְלָה as subjects. So, possibly, ESV: "Day to day pours out speech, and night to night reveals knowledge." In other words, the passage of time—the movement of one day/night to the next—communicates YHWH's glory. "The orderly and useful succession of days and nights eloquently proclaims the glory of God" (Calvin). The MT accents, which group the lamed PP's with the preceding words (with the subject rather than the predicate), might also support this interpretation. The ancient versions could also be understood in this sense. For example, the LXX says, ἡμέρα τῇ ἡμέρᾳ ἐρεύγεται ῥῆμα, καὶ νὺξ νυκτὶ ἀναγγέλλει γνῶσιν, which Theodoret has understood to describe "the ordained succession of night and day" (trans. Hill 2000, 134). Cf. Jerome's commentary on this verse: quod ex ordine temporum ad Dei magis notitiam perveniamus (ed. Risse 2005, 112). Ps 145:4—דּ֣וֹר לְ֭דוֹר יְשַׁבַּ֣ח מַעֲשֶׂ֑יךָ—might also be understood in this way (cf. Zenger).
• For the unusual dagesh in לְּלַיְלָה, see GKC §20f.

Lexical Notes

• The word יביע (hiphil נבע) is a relatively rare, poetic verb of speech (cf. Pss 59:8; 78:2; 94:4; 119:171; 145:7). It means "literally: to cause to bubble up (words); hence: = action by which humans utter many words -- (to cause) to bubble up > to pour out" (SDBH). So NIV/ESV: "pour forth/out"; Aquila/Symmachus: ἀναβλύζει ("gush up" [of a spring]; cf. Diggle 2021, 88). The image is that a person's mouth is like a spring, and their words are like water (cf. Prov. 10:11 מְק֣וֹר חַ֭יִּים פִּ֣י צַדִּ֑יק). In this case, however, the 'person' speaking is the sky. Thus, the words might evoke the image of rain falling from the sky.
• For the parallel נבע//חוה, cf. Ben Sira 16:25: "I will pour out (אביעה) my spirit by measure and relate (אחוה) my knowledge in humility." Another close parallel which uses similar language as Ps 19:2-5 (including the noun מבע) is 1QH-a IX,29-32: "You yourself created breath for the tongue. You know its words, and you determine the fruit of the lips before they exist. You set the words according to the measuring line (על קו), and the utterance (מבע) of the breath of the lips by measure. And you bring forth the lines (ותוצא קוים) according to their mysteries and the utterances (מבעי) of the breath according to their calculus, in order to make known your glory (כבודכה) and to recount (ולספר) your wonders ..." (DJD XL 118-131).
• The word חוה is an Aramaic loanword (HALOT), equivalent to Hebrew הגיד (cf. v. 2) (cf. Baethgen 1904, 55).

No Phrase-level notes to display for Psalm 19:3.

No Verbal notes to display for Psalm 19:3.

No Textual notes to display for Psalm 19:3.

Alternative 1: יוֹם//לַיְלָה as subjects and לְיוֹם and לְּלַיְלָה as adverbials

Glosses Phrase Ellipses Alternatives Full Screen

SimpleGrammar
Fragment [v. 3 - alternative] <status="alternative">
    Clause
      Subject
        noun: יוֹם day
      Predicate
        verb: יַבִּיעַ causes to bubble up >> pours out
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: לְ to 
            Object
              noun: יוֹם day
        Object
          noun: אֹמֶר speech
    Conjunction
      conjunction: וְ and
    Clause
      Subject
        noun: לַיְלָה night
      Predicate
        verb: יְחַוֶּה imparts
        Adverbial
          PrepositionalPhrase 
            Preposition
              preposition: לְּ to
            Object
              noun: לַיְלָה night
        Object
          noun: דָּעַת knowledge 
  

Notes

• Grammar
• Lexical
• Phrase-Level
• Verbal
• Textual

No Grammar notes to display for Psalm 19:3.

No Lexical notes to display for Psalm 19:3.

No Phrase-level notes to display for Psalm 19:3.

No Verbal notes to display for Psalm 19:3.

No Textual notes to display for Psalm 19:3.

Alternative 2: יוֹם לְיוֹם//לַיְלָה לְּלַיְלָה as adverbials

Glosses Phrase Ellipses Alternatives Full Screen

SimpleGrammar
Fragment [v. 3 - alternative] <status="alternative">
    Clause
      Subject
      Predicate
        verb: יַבִּיעַ causes to bubble up >> pours out
        Adverbial
          Nominal
            noun: יוֹם day
            Adjectival
              PrepositionalPhrase
                Preposition
                  preposition: לְ to
                Object
                  noun: יוֹם day
        Object
          noun: אֹמֶר speech
    Conjunction
      conjunction: וְ and
    Clause
      Subject
      Predicate
        verb: יְחַוֶּה imparts
        Adverbial
          Nominal
            noun: לַיְלָה night
            Adjectival
              PrepositionalPhrase
                Preposition
                  preposition: לְּ to
                Object
                  noun: לַיְלָה night
        Object
          noun: דָּעַת knowledge 
  

Notes

• Grammar
• Lexical
• Phrase-Level
• Verbal
• Textual

No Grammar notes to display for Psalm 19:3.

No Lexical notes to display for Psalm 19:3.

No Phrase-level notes to display for Psalm 19:3.

No Verbal notes to display for Psalm 19:3.

No Textual notes to display for Psalm 19:3.

V. 4

No content found.

Preferred

Glosses Phrase Ellipses Alternatives Full Screen

SimpleGrammar
Fragment [v. 4]
    Clause
      Subject
        noun: אֹמֶר speech
      Predicate
        Adverbial
          particle: אֵין there is no
    Conjunction
      conjunction: וְ and <height="200">
    Clause
      Subject
        noun: דְּבָרִים words
        RelativeClause
          RelativeParticle
            particle: <status="elided"> whose
          Clause
            Subject
              ConstructChain <gloss="their sound">
                noun: קוֹלָ sound
                suffix-pronoun: ם them <located="relative clause head">
            Predicate
              verb-participle: נִשְׁמָע is being heard
              Adverbial
                particle: בְּלִי not
      Predicate
        Adverbial
          particle: אֵין there are no 
  

Notes

• Grammar
• Lexical
• Phrase-Level
• Verbal
• Textual

Grammar Notes

• As Calvin notes, "This verse receives two almost contrary interpretations, each of which, however, has the appearance of probability."
• Option 1 (preferred): v. 4b as relative clause "There is no utterance, there are no words, whose sound goes unheard" (JPS85, cf. LXX: ὧν; Symmachus: ὧν; Aquila: οὗ; Theodotion: ὧν; Jerome [iuxta Hebr]: quibus; Peshitta: ܕܠܐ; Targum: דלא). Most ancient translations take Option 1. According to this option, the verse is saying that the communication of the heavens is ubiquitous; every "word" that the heavens utter (cf. v. 3) is heard. This view works well with the next verse (v. 5), which talks about the universal extent to which their communication reaches ("in all the earth"[marked focus] // "to the end of the world"). In other words, v. 5 states positively what v. 4 states negatively. "The discourse of the heavens and the firmament, of the day (of the sky by day) and of the night (of the sky by night), is not a discourse uttered in a corner, it is a discourse in speech that is everywhere audible, and in words that are understood by all" (Keil and Delitzsch 1996, 177). Hupfeld (409) objects that (1) this option destroys the parallelism, and (2) the yiqtol [יִשָּׁמַע] would be more appropriate if this option were intended.
• Option 2: v. 4b as independent clause "No sound is heard from them" (NIV, cf. NLT, NET, GNT, CEV, NET, LUT, HFA, NGÜ, ELB, EÜ, GNB, ZÜR). Most modern translations take Option 2. According to this option, the verse is saying that the communication of the heavens is non-verbal, i.e., "There is no actual speech or word, nor is its voice literally heard" (NET). This option would create a nice synonymous parallelism (cf. Hengstenberg, Hupfeld). "But if this was David’s meaning, what need was there to repeat three times that they have not articulate speech? It would certainly be spiritless and superfluous to insist so much upon a thing so universally known" (Calvin).
• The negative particle בְּלִי is "a rather rare synonym of לֹא" (JM §160m).

No Lexical notes to display for Psalm 19:4.

No Phrase-level notes to display for Psalm 19:4.

No Verbal notes to display for Psalm 19:4.

No Textual notes to display for Psalm 19:4.

Alternative - v. 4b as independent clause

Glosses Phrase Ellipses Alternatives Full Screen

SimpleGrammar
Fragment [v. 4 - alternative] <status="alternative">
    Clause
      Subject
        ConstructChain
          noun: קוֹלָ voice
          suffix-pronoun: ם them
      Predicate
        verb-participle: נִשְׁמָע is being heard
        Adverbial
          particle: בְּלִי not 
  

Notes

• Grammar
• Lexical
• Phrase-Level
• Verbal
• Textual

No Grammar notes to display for Psalm 19:4.

No Lexical notes to display for Psalm 19:4.

No Phrase-level notes to display for Psalm 19:4.

No Verbal notes to display for Psalm 19:4.

No Textual notes to display for Psalm 19:4.

Vv. 5-6a

No content found.

Preferred

Glosses Phrase Ellipses Alternatives Full Screen

SimpleGrammar
Fragment [vv. 5-6a]  
    Clause
      Subject
        ConstructChain <gloss="their verse line">
          noun: קַוָּ measuring line >> verse line
          suffix-pronoun: ם them
      Predicate
        verb: יָצָא has gone forth
        Adverbial
          PrepositionalPhrase
            Preposition 
              preposition: בְּ throughout
            Object
              quantifier: כָל whole
              article: הָ the 
              noun: אָרֶץ earth
    Conjunction
      conjunction: וּ and
    Clause
      Subject
        ConstructChain <gloss="their words">
          noun: מִלֵּי words
          suffix-pronoun: הֶם them
      Predicate
        verb: יָצְאוּ <status="elided"> have gone forth
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: בִ throughout
            Object
              ConstructChain
                noun: קְצֵה edge
                noun: תֵבֵל world
  Fragment
    Clause
      Subject
      Predicate
        verb: שָׂם he has set up
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: לַ for
            Object
              article: הַ <status="elided"> the
              noun: שֶּׁמֶשׁ sun
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: בָּ in
            Object
              pronoun: הֶם them
        Object
          noun: אֹהֶל tent >> home
    Conjunction
      conjunction: וְ and
    Clause
      Subject
        pronoun: הוּא he
      Predicate
        verb: is
        Complement
          PrepositionalPhrase
            Preposition
              preposition: כְּ like
            Object
              noun: חָתָן a bridegroom
              Adjectival
                verb-participle: יֹצֵא coming out
                Adverbial
                  PrepositionalPhrase
                    Preposition
                      preposition: מֵ of
                    Object
                      ConstructChain <gloss="his tent">
                        noun: חֻפָּת tent
                        suffix-pronoun: וֹ him 
  

Notes

• Grammar
• Lexical
• Phrase-Level
• Verbal
• Textual

Note on Alternative Diagram

• For discussion of the emendation קוֹלָם, see the exegetical issue The Text and Meaning of Ps 19:5a.

Grammar Notes

• v. 5c. לַ֝שֶּׁ֗מֶשׁ שָֽׂם־אֹ֥הֶל בָּהֶֽם The LXX reads ἐν τῷ ἡλίῳ ἔθετο τὸ σκήνωμα αὐτοῦ. The LXX might have read לשמש שם אהלו or perhaps just לשמש שם אהל (the 3ms pronoun added for clarity). The Greek revisers (α σ θ ε) read ἐν αὐτοῖς. Cf. Jerome (IH): soli posuit tabernaculum in eis; Peshitta: ܘܥܠ ܫܡܫܐ ܢܩܫ ܡܫܟܢܗ ܒܗܘܢ܂ (so Targum בהון). The prepositional phrase could refer either to the heavens as the location of the sun's home (v. 2 'in them', so Theodoret 135; Hupfeld 1855, 412) or as the means by which the sun's tent is set up (Hossfeld 1993, 133).
• כְּחָתָן: cf. Isa 61:10 כֶּֽחָתָן֙ (with article).

Lexical Notes

• On קום, see The Text and Meaning of Ps 19:5a.
• The earth (ארץ) is "the earth as opposed to the sky" (SDBH). Together, 'earth' (v. 5) and 'sky' (v. 2) cover all of creation (cf. Gen 1:1), such that YHWH's glory resonates throughout the whole of creation.

• The word words (מלה) is, like חוה in v. 3, an Aramaic loan word (HALOT) (cf. Ps 139:4; 2 Sam 23:2), synonymous with דבר (e.g., Tg Pss and Peshitta translate דברים in v. 4 with מלי/מלא).
• The word world (תבל) is a poetic synonym of ארץ (e.g., Ps 24:1) and "a common noun that has acquired the value of a proper noun" (BHRG 216). It refers to "the earth as opposed to the sky, with special focus on the area that is inhabited by humans" (SDBH). English translations tend to use "earth//world" (KJV, ESV, NIV, NLT, CEV) or "world//earth" (GNT).
• The tent (אֹהֶל) or 'canopy' (cf. Joel 2:16) is hyponymous to אהל in the previous verse (cf. Waltke 2010, 363). It refers to a "temporary construction made of cloth; ► erected for a newly married couple" (SDBH). It is not clear, however, "whether the canopy was a special tent where the marriage was consummated, or whether it was a protective covering over the wedding ceremony itself" (TWOT #710). The first option seems more likely both in light of the parallel with חֵדֶר in Joel 2:16 and in light of the fact that it would make more sense for the sun to be 'going out' in the morning. Hence, "In Psalm 19:5 the 'shelter' refers to the bridegroom's chamber where presumably he takes his bride to consummate their marriage" (Waltke 2010, 363). So English translations: "chamber" (NIV, ESV, NET); cf. HALOT "nuptial chamber", DCH "bridal chamber."
• Bridegroom (חָתָן): "= man who is about to be married or has just been married; ≈ often associated with joy" (SDBH). In this case (since he is coming out of 'his canopy' [see below]), the bridegroom has just recently been married. So NLT: "It bursts forth like a radiant bridegroom after his wedding."

Imagery

Sun-Bridegroom (Ps 19:6a)
	Input 1: Sun	Input 2: Bridegroom
Motion	Rises in the east and sets in the west	Exits his honeymoon-tent (חֻפָּה) in the morning (v. 6a, cf. Joel 2:16) and returns in the evening
Appearance	Radiant, beautiful (cf. Song 6:10, where a beautiful bride is compared to the sun), perhaps wearing light as splendid clothing (cf. Ps 104:2) (cf. association of sun with תְּפְאֶרֶת in Isa 60:19-20)	Dressed in fine clothes, including a turban (פְּאֵר cf. Isa 61:10)
Emotional association	The rising of the sun causes people to rejoice (cf. Mal 3:20; Hymn to Egyptian sun god in COS 1.27; COS 1.25; cf. Sarna 1965, 174)	Bridegrooms are joyful (e.g., מְשׂוֹשׂ חָתָן in Isa 62:5; Jer 7:34; 16:9; 33:11), and the joyful occasion of their marriage brings joy to others (cf. SDBH: often associated with joy)
Blend	The bridegroom-sun
Implicatures	The bridegroom-sun wakes up in the morning and leaves his tent. The bridegroom-sun is dressed in splendid clothing that befits the occasion of his wedding. The bridegroom-sun is full of joy and brings joy to others. The bridegroom-sun begins the day exuberantly, every day as if just starting out in life, full of all the hope and joy of a newly married couple.
Figure Prominence	MEDIUM This figure is explicitly marked as a simile and is, therefore, relatively high in prominence. At the same time, however, the image is not sustained or developed. Instead, it is immediately transformed in v. 6b to another, related image: the sun as a warrior.

Phrase-Level Notes

• On the first prepositional phrase (בְּכָל־הָאָרֶץ) with the verb יצא, cf. 1 Chron 15:3—וַיֵּצֵ֥א שֵׁם־דָּוִ֖יד בְּכָל־הָֽאֲרָצֹ֑ות. "Unlike English, Biblical Hebrew does not lexicalize the distinction between dynamic and static location" (BHRG 39.6). In this case, where the location is dynamic (verb יצא), it is glossed "throughout."
• The second prepositional phrase (וּבִקְצֵה תֵבֵל) is more difficult.
  • Aquila translates it as καὶ εἰς τέλος (cf. LXX εις τα περατα), which might reflect the Hebrew text ולקצה (so BHS). The reading ולקצה would work well with the elided verb יצא (cf. Jer 23:15 יָצְאָ֥ה חֲנֻפָּ֖ה לְכָל־הָאָֽרֶץ). English translations—whether or not they are actually reading a different Hebrew text—gloss the PP in v. 5b similarly to Aquila: "into... to" (NIV), "throughout... to" (NLT), "through... to" (KJV, ESV, NET).
  • Another solution would be to read the plural בקצי תבל (cf. LXX τα περατα; Jerome: finibus; Peshitta ܘܒܣܘ̈ܦܝܗܿ; Targum ובסייפי): "throughout the ends of the world."
  • Another explanation is that the verb יצא is actually not elided in the b-line. Instead, the b-line is a verbless clause: "Their verse-line has gone out throughout the whole earth, and their words (are) in the end of the world" (cf. Deut 30:4—אִם־יִהְיֶ֥ה נִֽדַּחֲךָ֖ בִּקְצֵ֣ה הַשָּׁמָ֑יִם).
  • Some scholars, however, suggest that the ב + singular is appropriate here (e.g., Craigie 1983; Kraus 1988, citing Brockelman 106a). An "edge" (קצה) is not just a thin border, but a space (cf. Gen 23:9—אֶת־מְעָרַ֤ת הַמַּכְפֵּלָה֙ אֲשֶׁר־לֹ֔ו אֲשֶׁ֖ר בִּקְצֵ֣ה שָׂדֵ֑הוּ), and the "edge" of the world is a large space. Just as the words of the heavens can travel "throughout" the whole earth, so that can travel "throughout" the world's edge. Cf. Jenni 1992, 222.
• The prepositional phrase לַ֝שֶּׁ֗מֶשׁ indicates the beneficiary (cf. Jenni 2000, rubric 3513 [lamed dativum]; cf. Mal 1:3).
• The prepositional phrase בָּהֶֽם refers to the heavens as the location of the sun's home (v. 2 'in them', so Theodoret 135; Hupfeld 1855, 412; Baethgen 1904, 56). This prepositional phrase connects the second strophe (which is about the sun) to the first strophe (which is about the heavens). It also corresponds poetically to the prepositional phrase בהם in v. 12 (גַּֽם־עַ֭בְדְּךָ נִזְהָ֣ר בָּהֶ֑ם).

Verbal Notes

• The qatal יָצָא should be rendered as a present perfect; so NLT, "has gone."
• The qatal שָׂם should be rendered as a present perfect; so NLT, "has gone" (cf. also NIV, ESV, NET).

No Textual notes to display for Psalm 19:5.

Alternative - v. 5a read with קוֹלָם

Glosses Phrase Ellipses Alternatives Full Screen

SimpleGrammar
Fragment <status="alternative">
    Clause
      Subject
        ConstructChain
          noun: קוֹלָ <status="emendation"> voice
          suffix-pronoun: ם them
      Predicate
        verb: יָצָא has gone forth
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: בְּ in
            Object
              quantifier: כָל all
              article: הָ the
              noun: אָרֶץ earth
  Fragment <status="alternative">
    Clause
      Subject
        ConstructChain <gloss="their words">
          noun: מִלֵּי words
          suffix-pronoun: הֶם them
      Predicate
        verb: are
        Complement
          PrepositionalPhrase
            Preposition
              preposition: בִ in
            Object
              ConstructChain
                noun: קְצֵה edge
                noun: תֵבֵל world 
  

Notes

• Grammar
• Lexical
• Phrase-Level
• Verbal
• Textual

No Grammar notes to display for Psalm 19:5.

No Lexical notes to display for Psalm 19:5.

No Phrase-level notes to display for Psalm 19:5.

No Verbal notes to display for Psalm 19:5.

No Textual notes to display for Psalm 19:5.

V. 6b

No content found.

Preferred

Glosses Phrase Ellipses Alternatives Full Screen

SimpleGrammar
Fragment [v. 6b]
    Clause
      Subject
      Predicate
        verb: יָשִׂישׂ he is glad
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: כְּ like
            Object
              noun: גִבּוֹר a great one
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: לָ to
            Object
              Clause
                Subject
                Predicate
                  verb-infinitive: רוּץ run
                  Object
                    noun: אֹרַח course 
  

Notes

• Grammar
• Lexical
• Phrase-Level
• Verbal
• Textual

No Grammar notes to display for Psalm 19:6.2.

Lexical Notes

• The word גבור ("great one") refers to "a human being... who is renowned for his characteristics, such as physical strength, power, bravery, skill, wealth, good character, or a combination thereof" (SDBH). The word is often used in military contexts to refer to a military "hero" or "warrior," but it can also refer more generally to someone with "any special degree of physical might, power, authority, and splendor (“glory”)" (TDOT 1977, 373). In Psalm 19 it might refer to the (personified) sun as an exceptionally gifted athlete (cf. NLT: "great athlete"; GNT: "athlete"). But because "running" (רוץ) is elsewhere associated with warriors (cf. Joel 2:7; Job 16:14), the word here probably refers to a "warrior" (cf. Jdg 5:20 which describes celestial bodies fighting 'from their roads'). In particular, it might refer to the sun as a warrior-king. Genesis 1, for example, describes the sun as the king of the day (cf. Gen 1:16; Ps 136:8), and kings were expected to be great warriors who could run long distances (cf. 2 Sam 1:23; 22:33, 37; see Demsky 2005).

Imagery

Sun-Warrior (Ps 19:6b)
	Input 1: Sun	Input 2: Warrior
Preparation	Rises in the morning	Wakes up (Joel 4:9; Ps 78:65) and goes out to fight (Isa 42:13; Jer 46:9).
Activity	Goes across the entire world in a single day	Capable of amazing physical feats (2 Sam 23:8ff), including running long distances without going off course (Joel 2:7; cf. Job 16:14)
Potential for harm	Potentially deadly to those who are unsheltered (cf. Isa. 49:10; Jon. 4:8; Ps. 121:6)	Fierce (Jer 20:11; Ezek 32:12) and deadly to the unprotected
Weapons	Intense light and heat (cf. v. 7c)	Sword (Zech 10:5; Ps 45:4), bow (1 Sam 2:4; Isa 21:17; Jer 5:16; 50:9; Ps 120:4; 127:4), shield (2 Sam 1:22; Jer 46:9; Nah 2:4; Song 4:4)
Victory	Overcomes the darkness	Defeats his enemies and wins victory (cf. Jer 14:9; Zeph 3:17).
Emotional association	The rising of the sun causes people to rejoice (cf. Mal 3:20; Hymn to Egyptian sun god in COS 1.27; COS 1.25; cf. Sarna 1965, 174)	Terror for the warrior's enemies and joy for the warrior's people (cf. Zech 10:7); the warrior himself is sometimes joyful (Zech 10:7; Zeph 3:17; sometimes the association with joy is related to the association with wine, cf. Zech 10:7; Ps 78:65)
Blend	The warrior-sun
Implicatures	The warrior-sun wakes up in the morning and goes out to fight against the darkness with its intense heat and light. The warrior-sun daily performs an incredible feat of strength, running across the entire world in a single day.
Figure Prominence	MEDIUM This figure is explicitly marked as a simile and is, therefore, high in prominence. At the same time, however, the image is not sustained or developed. Instead, it is immediately transformed in v. 6b to another, related image: the sun as a warrior.

Phrase-Level Notes

• The prepositional phrase לָר֥וּץ modifies the verb ("is glad... to run"). Cf. 1 Sam 6:13—וַֽיִּשְׂמְח֖וּ לִרְאֹֽות (Jenni 2000, rubric 7924).

No Verbal notes to display for Psalm 19:6.2.

No Textual notes to display for Psalm 19:6.2.

V. 7

No content found.

Preferred

Glosses Phrase Ellipses Alternatives Full Screen

SimpleGrammar
Fragment [v. 7]
    Clause
      Subject
        ConstructChain <gloss="his starting point">
          noun: מוֹצָא starting point
          suffix-pronoun: וֹ him
      Predicate
        verb: is
        Complement
          PrepositionalPhrase <gloss="from the edge of the sky">
            Preposition
              preposition: מִ from
            Object
              ConstructChain
                noun: קְצֵה edge
                Nominal
                  article: הַ the
                  noun: שָּׁמַיִם sky
    Conjunction
      conjunction: וּ and
    Clause
      Subject
        ConstructChain <gloss="his turning point">
          noun: תְקוּפָת turning point
          suffix-pronoun: וֹ him
      Predicate
        verb: is
        Complement
          PrepositionalPhrase
            Preposition
              preposition: עַל at
            Object
              ConstructChain <gloss="its edges">
                noun: קְצוֹתָ edges
                suffix-pronoun: ם them
    Conjunction
      conjunction: וְ and
    Clause
      Subject
        verb-participle: נִסְתָּר something hidden
        Adjectival
          PrepositionalPhrase
            Preposition
              preposition: מֵ from
            Object
              ConstructChain <gloss="his heat">
                noun: חַמָּת heat
                suffix-pronoun: וֹ him
      Predicate
        Adverbial
          adverb: אֵין there is not 
  

Notes

• Grammar
• Lexical
• Phrase-Level
• Verbal
• Textual

No Grammar notes to display for Psalm 19:7.

Lexical Notes

• There is some interesting evidence that יצא when predicated of the sun was understood as “shine” (see Nakata 2022).
• On תקופה, see HALOT: "turning-point (of the sun in the sky) Ps 19:7... the eastern horizon as one extremity of the sky is the place from which the sun commences its course; at the opposite side, on the western horizon, is the turning-point, for this is the entrance for its nocturnal journey back under the earth." So SDBH: "= location where the sun has reached the end of its circuit and from where it is expected to move back to its beginning point." So Gesenius 2013: "(Wende)punkt."
• In Ben Sira 43:7, תקופה may refer to the “waning” of moonlight.

Phrase-Level Notes

• The preposition על sometimes functions as a "contingent locative" (BHRG 39.20), i.e., "The trajector x is not horizontally above the trajector y, but in close proximity to it" (BHRG 39.20, citing Gen 24:43 and Ps 110:5). Hence, "at their edges" rather than "above their edges."

No Verbal notes to display for Psalm 19:7.

Text-Critical Notes

• מִקְצֵה: The manuscript 11QPs-c has מקצי. "Cf. the quotation of Deut 13:8 in 11Q20 (Temple-b) XVI 4, where MT מקצה is written מקצי. The form מקצי may be singular (orthographic variant of מקצה) or plural" (DJD XXIII, 60).
• BHS proposes עד for על (cf. LXX εως). "Some mss. reading עד, not על, but the correction is unnecessary; the preposition implies a verb of motion such as 'extend' (IBHS, p. 224, P. 11.4.3d)" (Waltke 2010, 363).

V. 8

No content found.

Preferred

Glosses Phrase Ellipses Alternatives Full Screen

SimpleGrammar
Fragment [v. 8]
    Clause
      Subject
        ConstructChain
          noun: תּוֹרַת instruction
          noun: יְהוָה YHWH
      Predicate
        verb: is
        Complement
          adjective: תְּמִימָה perfect
    Clause
      Subject <status="elided">
        ConstructChain
          noun: תּוֹרַת instruction
          noun: יְהוָה YHWH
      Predicate
        Complement
          ConstructChain
            Nominal
              verb-participle: מְשִׁיבַת restoring
            noun: נָפֶשׁ life
  Fragment
    Clause
      Subject
        ConstructChain
          noun: עֵדוּת testimony
          noun: יְהוָה YHWH
      Predicate 
        verb: is
        Complement
          verb-participle: נֶאֱמָנָה enduring
    Clause
      Subject <status="elided">
        ConstructChain
          noun: עֵדוּת testimony
          noun: יְהוָה YHWH
      Predicate
        Complement
          ConstructChain
            Nominal
              verb-participle: מַחְכִּימַת making wise
            Nominal
              adjective: פֶּתִי simple 
  

Notes

• Grammar
• Lexical
• Phrase-Level
• Verbal
• Textual

No Grammar notes to display for Psalm 19:8.

Lexical Notes

• תורה: "In the Psalter tôrâ appears to denote God’s revelation and its promulgation, presumed to exist in either oral or written form" (TDOT). Willgren, looking at all of the uses of the phrase תורת יהוה, shows that "at least from the post-exilic period, תורת יהוה was regularly associated with a law of Moses..., sometimes specified as written," and he argues convincingly that the phrase has this meaning in Ps 1:2 (Willgren 2018, 390-1). It is probably also this meaning here in Ps 19 (so also Waltke 2010, 365). Cf. Ps. 78:5 where תורה//עֵדוּת refers to the Law given at Sinai.
• תְּמִימָה:

• SDBH notes that משיבת נפש means "literally: to bring back (one's) self; hence: = causative process by which humans or deities restore a sense of well-being to (other) humans, which may extend from feeling refreshed after a good meal to feeling contented because of a major change in one's life situation -- to restore (someone's) life." Cf. Ps. 23:3 נַפְשִׁ֥י יְשׁוֹבֵ֑ב.
• If תורה in the previous clause is associated especially with the Mosaic covenant, then עֵדוּת probably refers, specifically, to "the stipulations of the Sinai covenant laid down in writing" (HALOT 791b [HALOT, however, does not list Ps 19 under this entry]). Cf. Ps. 78:5 where תורה//עֵדוּת refers to the Law given at Sinai. Hillers argues that עֵדוּת is "actually another name for 'covenant'" and that "covenant" would be a better translation than "testimony" (Hillers 1969, 160ff; cf. NIDOTTE; so WEB: "covenant").

Imagery

Instruction-Sun (Ps 19:8-11)
	Input 1: YHWH's covenant instruction	Input 2: Sun
Source	Given by YHWH	Created by YHWH (Gen 1:16)
Purpose	To teach Israel how to live as YHWH's people; to illuminate the paths of life (cf. Ps 119:105)	To illuminate the earth (Gen 1:15)
	To distinguish YHWH's people from the nations (cf. Exod 19:5-6; Lev 20:24; 1 Kgs 8:53 [הבדיל])	To separate (להבדיל) day from night (Gen 1:14)
	To be the means by which YHWH rules over his people; to govern the behavior of his people	To rule the day (Gen 1:16)
Attributes	Perfect (v. 8a); flawless (בָּרָה v. 9b)	Flawless/bright (בָּרָה֙ כַּֽחַמָּ֔ה) (Song 6:10)
	True (אֱמֶת v. 10b) and, therefore, reliable (נֶאֱמָנָה v. 8b)	Faithful to rise every morning and, therefore, a reliable witness to the continuation of the created order (cf. Gen 8:22; Ps 89:37-38)
	Just (v. 9a); righteous (v. 10b)	A symbol of righteousness and justice (cf. Mal 3:20; IQ27 I:6–7; the Hammurabi stele; cf. Sarna 1965, 173).
	Pure (טְהוֹרָה v. 10a)	Associated with the pure (טְהוֹרָה) (cf. טֹהַר in Exod 24:10; טְהָרוֹ in Ps 89:45; cf. Eaton 1968)
Benefits	Restores life (v. 8a)	Gives and restores life (cf. Mal 3:20; the Great Hymn to the Aten in COS 1.28; cf. Sarna 1965, 173).
	Makes wise (v. 8b)	Associated with the gift of wisdom (cf. the Shamash Hymn in COS 1.1117), perhaps insofar as wisdom is associated with light
	Causes to rejoice (v. 9a)	Causes to rejoice (cf. Mal 3:20; Hymn to Egyptian sun god in COS 1.27; COS 1.25; cf. Sarna 1965, 174)
	Gives light to eyes (v. 9b), i.e., brings spiritual refreshment	Gives light to eyes
Potential dangers	Brings a curse on Israel if they do not keep it (cf. Deut 28:15-68	Strikes (הכה) people who are unprotected (Isa. 49:10; Jon. 4:8; Ps. 121:6)
Temporal duration	Enduring forever (v. 10a)	Enduring forever (cf. Ps 89:37)
Blend	YHWH's sun-like covenant instruction
Implicatures	Just as nothing is hidden from the sun's heat (v. 7c), so no sin is hidden from the 'heat' of YHWH's instruction; in the 'light' of YHWH's instruction, every action, thought, and motive is exposed for what it is (cf. vv. 12-15). Just as the sun is the source of all physical life and energy on the earth, so YHWH's instruction is the source of all spiritual life and energy among his people.
Figure Prominence	HIGH In one sense, the image is subtle and low in prominence, because the psalm never explicitly compares YHWH's instruction to the sun. However, by putting the description of YHWH's instruction (vv. 8-10) immediately after the description of the sun (vv. 5c-7) and by using terms to describe YHWH's instruction which are also appropriate to the sun, the psalm strongly encourages a comparison between the sun and YHWH's instruction. Indeed, it is the recognition of this implicit comparison that unlocks the meaning of the whole psalm (see the Story Behind triangles, where the main parts of the psalm are linked by the assumption YHWH's instruction is like the sun).

No Phrase-level notes to display for Psalm 19:8.

No Verbal notes to display for Psalm 19:8.

Text-Critical Notes

• תּוֹרַת: The manuscript 11QPs-c probably reads תור]ות] (cf. DJD XXIII, 59-60).

V. 9

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SimpleGrammar
Fragment [v. 9]
    Clause
      Subject
        ConstructChain
          noun: פִּקּוּדֵי commandments
          noun: יְהוָה YHWH
      Predicate
        verb: are
        Complement
          adjective: יְשָׁרִים just
    Clause
      Subject <status="elided">
        ConstructChain
          noun: פִּקּוּדֵי commandments
          noun: יְהוָה YHWH
      Predicate
        Complement
          ConstructChain
            Nominal
              verb-participle: מְשַׂמְּחֵי causing to rejoice
            noun: לֵב heart
  Fragment
    Clause
      Subject
        ConstructChain
          noun: מִצְוַת command 
          noun: יְהוָה YHWH
      Predicate
        verb: is
        Complement
          adjective: בָּרָה flawless
    Clause
      Subject <status="elided">
        ConstructChain
          noun: מִצְוַת command
          noun: יְהוָה YHWH
      Predicate
        Complement
          ConstructChain
            Nominal
              verb-participle: מְאִירַת giving light to
            noun: עֵינָיִם eyes 
  

Notes

• Grammar
• Lexical
• Phrase-Level
• Verbal
• Textual

No Grammar notes to display for Psalm 19:9.

Lexical Notes

• The word פקודים refers to "rules regulating behavior" (SDBH). Whereas the previous verse used singular nouns to describe the Mosaic Law as a whole—תורה (covenant instruction) // עדות (the whole body of covenant stipulations)—this verse uses a plural noun to refer to the individual commandments of the covenant.
• The word מצוה refers to YHWH's authoritative command (cf. TDOT 1997, 505 for מצוה "as an expression of authority"). It is probably a collective singular here (so Gesenius 2013, 724: "das Gesetz Gottes als Einheit"; cf. Ps 119:96; cf. ketiv מצותו in Deut 5:10; 7:9; 8:2)
• In light of the comparison between the sun in vv. 5-7 and YHWH's law in vv. 8-10, Eaton argues that ברה does not mean "pure" but "brilliant" (so LXX τηλαυγής 'far-shining' [LSJ] and Jerome lucidum ['bright, shining']; cf. Song 6:10 בָּרָה֙ כַּֽחַמָּ֔ה "bright as the sun" [NIV]) (Eaton 1968, 605). So NIV and CSB: "radiant"; CEV: "shine brightly." It could be that a double-meaning is intended: "flawless" (with an association with "brightness").
• Giving light (מְאִירַת): an action that causes something to emit or to reflect light; ≈ associated with well-being and wisdom" (SDBH). Light to the eyes indicates renewed life and energy. In this sense, it is synonymous with משיבת נפש in the previous verse. Clines argues, on the other hand, that a description which is so synonymous with משיבת נפש would be unnecessary. "It seems preferable therefore to follow the literal meaning of the words, especially since the law is elsewhere often called a light" (cf. Ps 119:105; Prov 6:23) (Clines 1974, 4-5).

No Phrase-level notes to display for Psalm 19:9.

Verbal Notes

• The participles in vv. 8-10 are habitual. Cf. 1 Sam 2:6-8, where " the participle prevails and is used eight times as the head verbal form in the clause in both initial and non-initial position, introducing generic statements. The events and situations are given from an imperfective viewpoint; they may be repeated on a regular basis over an extended period of time. The modal operator 'As a rule →', introducing a habitual saying, is at work" (Notarius 2010, 260).

No Textual notes to display for Psalm 19:9.

Vv. 10–11

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SimpleGrammar
Fragment [vv. 10-11]
    Clause
      Subject
        ConstructChain <gloss="fearing YHWH">
          noun: יִרְאַת fear
          noun: יְהוָה YHWH
      Predicate
        verb: is
        Complement
          adjective: טְהוֹרָה pure
    Clause
      Subject <status="elided">
        ConstructChain <gloss="fearing YHWH">
          noun: יִרְאַת fear
          noun: יְהוָה YHWH
      Predicate
        Complement
          verb-participle: עוֹמֶדֶת standing >> enduring
          Adverbial
            PrepositionalPhrase <gloss="forever">
              Preposition
                preposition: לָ for
              Object
                noun: עַד forever
  Fragment
    Clause
      Subject
        ConstructChain
          Nominal
            noun: מִשְׁפְּטֵי rules
            RelativeClause
              RelativeParticle
                particle: הַ which
              Clause
                Subject
                Predicate 
                 Complement 
                   Nominal
                     verb-participle: נֶּחֱמָדִים desirable
                      Adjectival <gloss="more than gold, even much pure gold">
                        PrepositionalPhrase
                          Preposition
                            preposition: מִ more than
                          Object
                            noun: זָּהָב gold
                        Conjunction
                          conjunction: וּ and
                        PrepositionalPhrase
                          Preposition
                            preposition: מִ more than
                          Object
                            noun: פַּז pure gold
                            Adjectival
                              adjective: רָב much
                   Conjunction
                     conjunction: וּ and
                   Nominal
                     adjective: מְתוּקִים sweet
                     Adjectival <gloss="more than honey, even virgin honey from the honeycomb">
                       PrepositionalPhrase
                        Preposition
                           preposition: מִ more than
                        Object
                           noun: דְּבַשׁ  honey
                           Conjunction
                             conjunction: וְ and
                           ConstructChain
                             noun: נֹפֶת virgin honey
                             noun: צוּפִים honeycomb
          Nominal
            noun: יְהוָה YHWH
      Predicate
        Complement
          noun: אֱמֶת faithfulness >> true
    Clause
      Predicate
        verb: צָדְקוּ they are right
        Adverbial
          adverb: יַחְדָּו altogether 
  

Notes

• Grammar
• Lexical
• Phrase-Level
• Verbal
• Textual

No Grammar notes to display for Psalm 19:10.

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V. 12

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SimpleGrammar
Fragment [v. 12]
  particle: גַּם also
Fragment
  Clause
    Subject
      ConstructChain <gloss="your servant">
        Nominal
          Adjectival <status="alternative">
            adverb: גַּם even
          noun: עַבְדְּ servant
        suffix-pronoun: ךָ you
    Predicate     
      verb-participle: נִזְהָר is warned
      Adverbial
        PrepositionalPhrase
          Preposition
            preposition: בָּ by
          Object
            pronoun: הֶם them
Fragment
  Clause
    Subject
      Nominal
        noun: עֵקֶב reward
        Adjectival
          adjective: רָב great
    Predicate
      verb: is
      Complement
        PrepositionalPhrase
          Preposition
            preposition: בְּ in
          Object
            Clause
              Predicate
                verb-infinitive: שָׁמְרָ keeping
                Object
                  suffix-pronoun: ם them 
  

Notes

• Grammar
• Lexical
• Phrase-Level
• Verbal
• Textual

Grammar Notes

• Does גַּם modify the whole clause or only the immediately following noun phrase?
  • Option 1: גַּם modifies the whole clause. So ESV, JPS: "Moreover..." Cf. 2 Sam 11:24 (BHRG 402).
  • Option 2: גַּם modifies only 'your servant'. Perhaps suggested by the accents and maqqef: גַּֽם־עַ֭בְדְּךָ. So NGÜ: "HERR, auch ich, dein Diener."

Lexical Notes

• עֶבֶד:

• נזהר: Modern translations render this as "is warned" (KJV, NIV, ESV, cf. NLT, CEV, GNT, NET, NEB, LUT, HFA, ELB, EÜ, ZÜR).
  • So BDB, HALOT, DCH, SDBH. SDBH defines it as "= process by which someone becomes aware of something (usually bad) that is going to happen, or something one should do to prevent something (usually bad) from happening; usually refers to a mediator making known what God has said or implied; ≈ wise people take these things seriously whereas foolish people ignore them."
  • Others (e.g., Eaton 1968) have argued, however, that נזהר comes from a different root that means 'illuminate' (cf. Dan 12:3 וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ; Ezek 8:2 כְּמַרְאֵה־זֹ֖הַר; cf. Aramaic זהר e.g., Old Syriac of Matt 13:43 ܗܝܕܝܢ ܙܕܝ̈ܩܐ ܢܙܗܪܘܢ ܐܝܟ ܫܡܫܐ). As with טהורה in v. 10, there could be a double meaning here. Cf. Hossfeld: "Ihre Belehrung kann sowohl erleuchten also auch warnen" (Hossfeld 1993, 134).
• The word עקב is usually translated into English as "reward" (NIV, NLT, ESV, NET, NEB, NJB, JPS85, GNT, CEV); so DCH.

Phrase-Level Notes

• As Jenni notes, the suffix in בהם points back to the phrase משפטי יהוה and the preposition is a beth of realization --> beth of communication (Jenni 1992,169-170; cf. Pss 78:2; 119:46).

Verbal Notes

• The general-present statement in the v. 12b suggests that the participle נִזְהָר in v. 12a is similarly a general present ("is warned," so most translations) and not an actual present ("is being warned"). See notes on the participles in vv. 8-10.

Text-Critical Notes

• גַּם־עַבְדְּךָ נִזְהָר בָּהֶם: LXX: καὶ γὰρ ὁ δοῦλός σου φυλάσσει αὐτά (v. 12a). LXX has translated according to the context of v. 12b (so LXX-D): "Um den unsicheren hebr. Text (gewöhnlich wird die Verbform abgeleitet aus aram. זהר »erleuchtet sein«) sinnvoll wiederzugeben, hat die LXX das hebr. Verb im Licht von V.12b gedeutet" (II, 1548).

Vv. 13–14a

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SimpleGrammar
Fragment [vv. 13-14a]
  Clause
    Subject
      pronoun: מִי who
    Predicate
      verb: יָבִין can realize
      Object
        noun: שְׁגִיאוֹת mistakes
Fragment
  Clause
    Subject
    Predicate
      verb: נַקֵּ clear the guilt of
      Object
        suffix-pronoun: נִי me
      Adverbial
        PrepositionalPhrase
          Preposition
            preposition: מִ from
          Object
            Nominal
              verb-participle: נִּסְתָּרוֹת hidden things >> hidden sins
Fragment
  particle: גַּם furthermore
Fragment
  Clause
    Subject
    Predicate
      verb: חֲשֹׂךְ prevent
      Object
        ConstructChain <gloss="your servant">
          noun: עַבְדֶּ servant
          suffix-pronoun: ךָ you
      Adverbial
        PrepositionalPhrase <gloss="from committing presumptuous sins">
          Preposition
            preposition: מִ from
          Object
            adjective: זֵּדִים presumptuous sins
      Adverbial <status="alternative">
        PrepositionalPhrase 
          Preposition
            preposition: מִ from
          Object 
            noun: זָּרִים <status="emendation"> foreigners 
  

Notes

• Grammar
• Lexical
• Phrase-Level
• Verbal
• Textual

No Grammar notes to display for Psalm 19:13.

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V. 14bc

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SimpleGrammar
Fragment [v. 14bc]
    Clause
      Subject
      Predicate
        verb: יִמְשְׁלוּ let them rule
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: ב over
            Object
              pronoun: ִי me
        Adverbial
          adverb: אַל not
  Fragment
    particle: אָז then
  Fragment
    Clause
      Subject
      Predicate
        verb: אֵיתָם I will be blameless
    Conjunction
      conjunction: וְ and
    Clause
      Subject
      Predicate
        verb: נִקֵּיתִי I will be innocent
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: מִ of
            Object
              Nominal
                noun: פֶּשַׁע crime
                adjective: רָב great 
  

Notes

• Grammar
• Lexical
• Phrase-Level
• Verbal
• Textual

No Grammar notes to display for Psalm 19:14.23.

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V. 15

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SimpleGrammar
Fragment [v. 15]
    Apposition
      Vocative
        noun: יְהוָה YHWH
      Vocative
        Nominal
          ConstructChain <gloss="my rock">
            noun: צוּרִ rock
            suffix-pronoun: ִי me
          Conjunction
            conjunction: וְ and
          ConstructChain <gloss="my redeemer">
            verb-participle: גֹאֲל redeemer
            suffix-pronoun: ִי me
  Fragment
    Clause
      Subject
        ConstructChain <gloss="the words of my mouth">
          noun: אִמְרֵי words
          noun: פ mouth
          suffix-pronoun: ִי me
        Conjunction
          conjunction: וְ and
        ConstructChain <gloss="the meditation of my heart">
          noun: הֶגְיוֹן meditation
          noun: לִבּ heart
          suffix-pronoun: ִי me
      Predicate
        verb: יִהְיוּ let them be
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: לְפָנֶי before
            Object
              pronoun: ךָ you
        Complement
          PrepositionalPhrase <gloss="acceptable">
            Preposition
              preposition: לְ for
            Object
              noun: רָצוֹן acceptance 
  

Notes

• Grammar
• Lexical
• Phrase-Level
• Verbal
• Textual

Grammar Notes

• This verse is one complete clause—a beautiful example of vertical grammar (cf. Tsumura 2023:66-67).
• יִהְיוּ לְרָצוֹן: Cf. Exod 28:38—וְהָיָ֤ה עַל־מִצְחוֹ֙ תָּמִ֔יד לְרָצ֥וֹן לָהֶ֖ם לִפְנֵ֥י יְהוָֽה.

Lexical Notes

• The phrase היה לרצון usually refers to "(divine) acceptance, oft. of sacrifice or of people offering a sacrifice to Y[HWH]" (DCH). Just as a sacrificial animal with any defect was not acceptable to YHWH (Lev 22:20 לֹ֥א לְרָצֹ֖ון יִהְיֶ֥ה) but only those animals which were 'blameless' (Lev 22:21, תָּמִ֤ים יִֽהְיֶה֙ לְרָצֹ֔ון), so the psalmist, now that YHWH has made him 'blameless' (איתם, v. 14b), can offer words which are acceptable to YHWH. Cf. Hossfeld: "Die Widmung 15 verquickt Opferterminologie... mit Bezeichnungen für den ganzen Psalm... zu einer Weiheformel mit spiritualisierendem Kultverständnis" (Hossfeld 1993, 134).

Imagery

Psalmist-Sacrifice (Ps 19:14-15)
	Input 1: Psalmist	Input 2: Sacrifice
Goal	to please YHWH (cf. v. 15, specifically with his words and thoughts which are a synecdoche for his whole person)	to be acceptable before YHWH, to be pleasing to him (cf. Lev 1:3 לִרְצֹנ֖וֹ לִפְנֵ֥י יְהוָֽה)
Requirement	must live according to YHWH's covenant instruction	must conform to YHWH's law
	must be morally blameless, with profound moral uprightness and integrity (SDBH entry for תָּמִים) if he is to be pleasing to YHWH (cf. Ps 15:1-2)	must be blameless (תָּמִים), i.e., without physical defect, if it is to be acceptable (cf. Lev 22:21—תָּמִ֤ים יִֽהְיֶה֙ לְרָצ֔וֹן כָּל־מ֖וּם לֹ֥א יִהְיֶה־בּֽוֹ)
Blend	The living sacrifice
Implicatures	The goal of life is to be acceptable before YHWH Only people who live according to YHWH's covenant instruction are reckoned blameless and thereby acceptable to YHWH Sin, i.e., mistakes, hidden sins, and presumptuous sins (vv. 13-14) render a person morally blemished and unacceptable to YHWH In order to reach a state of blamelessness and be acceptable before YHWH, people need YHWH's forgiveness and protection (vv. 13-15)
Figure Prominence	MEDIUM The sacrifice imagery is subtle and the coherence of the psalm is not greatly affected if it goes unnoticed or untranslated. At the same time, the imagery probably would have been unmistakable to the earliest readers; the phrase הָיָה לְרָצוֹן לִפְנֵי יְהוָה clearly evokes the notion of sacrifice, and so does (in hindsight) the word אֵיתָם (v. 14b), which is a key word in the psalm—the root תמם forms an inclusio around the second half of the psalm (see poetic structure). The sacrificial imagery is thus sustained throughout vv. 14-15. It also connects these verses to the cultic language used in the previous verse (שְׁגִיאוֹת).

Phrase-Level Notes

• The preposition ל in the phrase לרצון is a lamed of reevaluation (cf. Jenni 2000, 40, rubric 133). Lit.: "let the words of my mouth... become acceptance" >> "be acceptable".

Verbal Notes

• NET note: "The prefixed verbal form at the beginning of the verse is understood as a jussive of prayer. Another option is to translate the form as an imperfect continuing the thought of v. 14b: '[Then] the words of my mouth and the thought of my heart will be acceptable before you.'" But if this were the case, then we would expect another weqatal verb (והיו), as in the previous verse (ונקיתי). Cf. LXX: καὶ ἔσονται. Most modern versions rightly read as jussive (e.g., KJV, NIV, NLT, ESV, CEV, GNT, NET, LUT, HFA, NGÜ, ELB, EÜ, GNB, ZÜR; et al.). The clause initial position of the verb also points to a jussive interpretation (cf. Gentry 1998, 22).

No Textual notes to display for Psalm 19:15.