Psalm 88 Semantics

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Psalm 88

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 88, but for all of the psalms.
• See SDBH on Psalm 88.

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 Semantics Explainer

  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 88 Verbal Semantics

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

Psalm 88 Verbal Semantics Chart

(Click diagram to enlarge)

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Contents

Verse 1Verse 2Verses 3-4Verse 5Verse 6Verse 7Verse 8Verse 9Verse 10Verse 11Verse 12Verse 13Verse 14Verse 15Verse 16Verse 17Verse 18Verse 19

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

Glosses Phrase Ellipses Full Screen

Click to see the text

1a	שִׁ֥יר מִזְמ֗וֹר לִבְנֵ֫י קֹ֥רַח לַמְנַצֵּ֣חַ עַל־מָחֲלַ֣ת לְעַנּ֑וֹת	A song. A psalm. By the sons of Korah. For the director. About illness, for self-affliction.
1b	מַ֝שְׂכִּ֗יל לְהֵימָ֥ן הָאֶזְרָחִֽי׃	A maskil. By Heman the Ezrahite.

Notes

• Grammar Notes
• Lexical Notes
• Phrase-Level Notes
• Verbal Notes

There are no notes to display for this layer.

There are no notes to display for this layer.

• 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

Glosses Phrase Ellipses Full Screen

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

Click to see the text

2a	יְ֭הוָה אֱלֹהֵ֣י יְשׁוּעָתִ֑י	YHWH, God of my salvation,
2b	יוֹם־צָעַ֖קְתִּי בַלַּ֣יְלָה נֶגְדֶּֽךָ׃	I have been crying out day and night before you.

Notes

• Grammar Notes
• Lexical Notes
• Phrase-Level Notes
• Verbal 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.

• 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.

• 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.

• 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.

• 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.

There are no notes to display for this layer.

• 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

Glosses Phrase Ellipses Full Screen

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

Click to see the text

3a	תָּב֣וֹא לְ֭פָנֶיךָ תְּפִלָּתִ֑י	May my prayer find favor with you!
3b	הַטֵּֽה־אָ֝זְנְךָ֗ לְרִנָּתִֽי׃	Incline your ear to my cry!
4a	כִּֽי־שָֽׂבְעָ֣ה בְרָע֣וֹת נַפְשִׁ֑י	For I am weary of troubles,
4b	וְחַיַּ֗י לִשְׁא֥וֹל הִגִּֽיעוּ׃	and my life has reached Sheol.

Notes

• Grammar Notes
• Lexical Notes
• Phrase-Level Notes
• Verbal 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).