Psalm 88 Semantics

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About the Grammar & Semantics Layer

  What is Semantics?

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.)

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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.

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).

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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.

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Psalm 88 Verbal Semantics

For an overview of the Verbal Semantics of Psalm 88, click the expandable button below.

Psalm 88 Verbal Semantics Chart



Psalm 88 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

Diagram

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Notes

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  • v. 1: עַל-מָחֲלַת לְעַנּוֹת
"The meaning of mahalath-leannoth is uncertain, but it is often assumed to be a tune or chanting pattern to be used with the psalm" (Tate 1990, 394).
Mowinckel (1962, 2:210) suggests that mahalath is equal to “song” or “playing instrument” (probably a “reed-pipe”) and suggests the reference is to the flute or “flute playing,” which he argues would indicate a psalm of lament (reed pipes/flutes were played at lamentation ceremonies (cf. Jer 48:36). However, he argues that in 88:1 the עַל-מָחֲלַת means “in connection with (properly ‘over’) illness” and relates to purification from illness. Most modern translations as well as LXX keep mahalath; Jerome reads "chorus" (namely, 'to the musical director over the chorus'); Targum has "according to the prayer"; BDB understands it as a name of a tune. We will take Mowinckel's reading as the preferred one, as it fits with the content of our psalm. Eerdmans' (1947, 138) interesting theory supports this reading. He notes that in Assyrian incantation texts for healing, the name of the patient had to be mentioned when they were recited, and he supposes that such is the case in the use of Pss 53 and 88. The עַל-מָחֲלַת... לְעַנּוֹת would mean “on account of the sickness of ...” , with the name of the sufferer added in each case.
As for לְעַנּוֹת, Mowinckel takes it as “for penance” (properly “to humiliate / abase ; a piel inf. const. from עני) and argues that it indicates that the psalm was used as a psalm of penitence and lamentation, probably in rituals associated with purification from illness (Tate 1990, 395). This purpose, however, does not seem to be matched by the psalm itself, where the psalmist does not show penitence or profess a sin. LXX reads לענות in qal (“to answer”), which does not make much sense in the context, while Jerome reads in the same way morphologically, but chooses a different polysemous meaning of the root (“to sing“). It seems, however, that the kind of singing related to the root עני has to do with mass festivities and praises (Ex 15:21, 1Sam 21:12), which does not suit the general tone of the psalm. We prefer to read this infinitive form as for self-affliction, a possible ellipsis of the idiom עִנָּה נֶפֶשׁ "to humble oneself" (cf. Ps 35:13).
  • v. 1: Heman the Ezrahite
The adjective Ezrahite (LXX has 'Israelite') may be understood as either a gentilic reference to Heman's being a progeny of Zerah (1Chr 2:6) or as "native" (i.e. “from a pre-Israelite family”), derived from the noun אֶזְרָח. There seems to be a confusion between two figures called Heman, one from Judah (see above) and one who was among the Korahite Levite singers in the temple, c.f. 1Chr 6:18, 22. "There seems to be no real answer to all this confusion. We are probably dealing with more than one Heman in the traditions... The inscription is probably a double one, perhaps derived from two different sources, possibly indicating that a Heman psalm has been taken into a Korahite collection, regardless of the lineage of Heman" (Tate 1990, 395).
  • v. 1: הָאֶזְרָחִי
An attributive adjective must agree with the noun its modifying in terms of definiteness. In our case the noun is a proper name, naturally definite (הֵימָן). Additionally, the article identifies this Heman as a particular historical figure known to the hearers, probably a Levite singer.

The infinitive לְעַנּוֹת is read as a purpose clause indicating the religious function of the psalm: "it indicates that the psalm was used as a psalm of penitence and lamentation, probably in rituals associated with purification from illness." (Tate 1990:395); cf. note in Lexical Semantics. Under this reading, we take the infinitive as indicating a continuous action reflecting the process of purification. Since the English simple infinitive is unmarked in terms of aspect, the continuous aspect is not reflected in our CBC.

V. 2

Diagram

SimpleGrammar
  DiscourseUnit [v. 2]
    Fragment
      Vocative
        Apposition
          noun: יְהוָה YHWH
          ConstructChain <gloss="the god that saves me >> the God of my salvation">
            noun: אֱלֹהֵי God
            ConstructChain
              noun: יְשׁוּעָת salvation
              suffix-pronoun: ִי me
    Fragment
      Clause     
        Predicate
          verb: צָעַקְתִּי I have been crying out   
          Adverbial <gloss="in the day" y="-20">
            noun: יוֹם day
    Fragment
      Clause
        Predicate
          verb: צָעַקְתִּי I have been crying out <status="elided">
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition: נֶגְדֶּ before
              Object
                suffix-pronoun: ךָ you
          Adverbial
            PrepositionalPhrase <gloss="at night">
              Preposition
                preposition: בַ in
              Object
                article: הַ the <status="elided">
                noun: לַּיְלָה night

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Notes

  • v. 2b The preferred reading follows the one found in most modern translations and which sounds more plausible content-wise being a merism (‘day and night’). It is still a difficult reading for two reasons: (a) יוֹם used adverbially without a preposition, which does not seem to be attested elsewhere in the Bible; (b) יוֹם... לַיְלָה are asyndetic and separated from each other, a very unusual construction. We therefore analyse this hard verse as made of two asyndetic clauses, with the verb elided in the second one, to get "I have been crying out by day [and I have been crying] at night before you". For the sake of simplicity though, we rendered this verse in the CBC as "I have been crying out day and night before you". BHS emends MT to אֱלֹהַי שִׁוַּעְתִּי יוֹמָ֑ם צַעֲקָתִי בַלַּיְלָה נֶגְדֶּךָ with dittography assumed in יְשׁוּעָתִי and haplography in יוֹם, but that reading is not supported by any of the Ancient Versions.

Psalm 088 - grammar v. 2 alt 1.jpg

  • v. 2b alt #1 This alternative is similar in meaning to the preferred reading, but assuming one clause, with יום and לילה being separated and asyndetic, and yet forming one phrase, which is less plausible than our preferred reading.

Psalm 088 - grammar v. 2 alt 2.jpg

  • v. 2b alt #2 This reading is suggested by NLT, GNT and ZÜR, and may also be understood that way in LXX. It considers this verse as made of two asyndetic clauses, with the second one being a nominal one with an adverbial predicate ("I am before you at night"). It is less preferable semantically, as it abolishes the elegant merism and in general makes less sense ("crying in the day while [standing] in front of YHWH at night"). Another fact that speaks against this reading (namely, two distinct clauses) is the absence in MT of a dagesh lene in the ב of בלילה and the conjunctive accent (טרחא) in preceding word צָעַקְתִּי.

Psalm 088 - grammar v. 2 alt 3.jpg

  • v. 2b alt #3 Alternative is suggested by both Targum and NET, but not supported by either the MT or LXX and may therefore be a case of intentional emendation or harmonisation with the next verse, that has the explicit noun תְּפִלָּתִי in both MT and LXX.

Psalm 088 - grammar v. 2 alt 4.jpg

  • v. 2b & v. 3a alt #4 Alternative is suggested by CEV and NRSV. This reading assumes 2b to be a subordinate temporal clause of the main clause in 3a. It is thus understood as "When at night I cry out before you, may my prayer come before you!" The syntactic structure underlying this reading is of a construct chain with a verb, namely a predicate, as the nomen rectum. This particular usage of the construct chain is very common with time-determinators as nomen regens, and particularly following בְּיוֹם (N.B. our verse lacks the preposition), cf. Gesenius §131d. Interesting similar cases in Psalms are 102:3 and 56:10.

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  • v. 2: בַלַּיְלָה
This prepositional phrase refers here not to one night in particular, but by virtue of the article to all nights (in an habitual sense).
  • The lack of movement and the context, which indicates an habitual process, prompts us to render צָעַקְתִּי in English as a present perfect progressive.

Vv. 3–4

Diagram

SimpleGrammar
  DiscourseUnit [vv. 3-4]
    Fragment
      ClauseCluster
        Clause
          Subject
            ConstructChain <gloss="my prayer">
              noun: תְּפִלָּתִ prayer
              suffix-pronoun: י me
          Predicate <gloss="may find favor with you" y="-130">
            verb: תָּבוֹא may come
            Adverbial
              PrepositionalPhrase
                Preposition
                  preposition: לְפָנֶי before
                Object
                  suffix-pronoun: ךָ you
        Clause
          Predicate
            verb: הַטֵּה incline
            Object
              ConstructChain <gloss="your ear">
                noun: אָזְנְ ear
                suffix-pronoun: ךָ you
            Adverbial
              PrepositionalPhrase
                Preposition
                  preposition: לְ to
                Object
                  ConstructChain <gloss="my cry">
                    noun: רִנָּתִ shout >> cry
                    suffix-pronoun: י me
          SubordinateClause  
            Conjunction
              conjunction: כִּי for
            ClauseCluster
              Clause
                Subject
                  ConstructChain <gloss="I">
                    noun: נַפְשִׁ soul >> 'personal pronoun'
                    suffix-pronoun: י me
                Predicate
                  verb: שָׂבְעָה has one's fill >> is weary
                  Adverbial
                    PrepositionalPhrase <gloss="of troubles" >
                      Preposition
                        preposition: בְ in
                      Object
                        noun: רָעוֹת troubles
              Conjunction
                conjunction: וְ and
              Clause
                Subject
                  ConstructChain <gloss="my life">
                    noun: חַיַּ life
                    suffix-pronoun: י me
                Predicate
                  verb: הִגִּיעוּ has reached
                  Adverbial
                    PrepositionalPhrase <gloss="Sheol">
                      Preposition
                        preposition: לִ to
                      Object
                        noun: שְׁאוֹל Sheol

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Notes

  • v. 4b חַיַּי The noun חַיִּים "life" is pluralia tantum, i.e. a noun used in the plural only, with no singular form attested. Most of these nouns are abstract in meaning (JM §90f); cf. note on תוֹעֵבוֹת in v. 9b.
  • v. 4: נפש as a substitute for personal pronoun
"The נפשׁ as the essential of man stands for the man himself > paraphrase for pers. pron. especially in poetry and ornate discourse" (BDB), cf. Psa 11:1; 7:3. Most translations keep the literal phrase "my soul" (ESV), some understand it as a personal pronoun (CEV, NIV).
  • v. 3: לְפָנֶיךָ
The idiom בָּא לִפְנֵי is understood following Gesenius' definition as "find favor / be approved with someone" (Gesenius Hebrew Dictionary on לִפְנֵי: "in the presence of --> Fig. with the approval of (since we only put those things which please us before our eyes)", e.g. יִֽהְי֥וּ לְרָצ֨וֹן׀ אִמְרֵי־פִ֡י וְהֶגְי֣וֹן לִבִּ֣י לְפָנֶ֑יךָ Ps 19:15 "May the words of my mouth and the meditation of my heart be pleasing to you, O LORD," (NLT).
Still, the preposition here is analyzed in its concrete non-figurative sense from which the idiom is derived.
  • Imperatives and jussives, such as תָּבוֹא and הַטֵּה, default to reference point movement (unless they're imperfective, e.g. 'keep on eating!').
  • The verb שָׂבְעָה is morphologically and semantically a stative, and so the qatal' is taken to stand for a present state. BDB understands all instances of this verb as statives, rather than inchoatives.
  • The lack of reference-point movement with הִגִּיעוּ prompts us to render this in English as a present perfect (instead of a simple past).