Psalm 92 Macrosyntax
From Psalms: Layer by Layer
Psalm 92/Macrosyntax
It is right to always praise YHWH
Psalm 92
Macrosyntax
Macrosyntax Diagram
(Click diagram to enlarge)
Paragraph Divisions
The two selah instances in vv. 8b and 11b do not seem to play a role on the macrosyntactic level in this psalm and thus do not contribute to paragraph division. They do, however, play a role in the poetic structure of the psalm (see Poetic Structure)
- vv. 2-5: follows the superscription and begins with a vocative and temporal frame setter.
- vv. 6-7: beings with a focal בַּמֵּתִים, paralleled in v. 11.
- vv. 8-10: beings with a focal עָלַי, paralleled in v. 17.
- vv. 11-13: beings with a focal בַּמֵּתִים, paralleling v. 6; dominated by a series of yes-no questions.
- vv. 14-16: begins with a topic-shift to first person.
- vv. 17-19: beings with a focal עָלַי, paralleling v. 8.
Word Order
- v. 2b: יוֹם is fronted not in order to mark argument focus but as a temporal frame setter. Additionally, its initial position in the clause sets up expectation of the word pair (יום/לילה), standing in a balanced position to the focal בַּלַּיְלָה. As for the fronting of בַּלַּיְלָה, it marks scalar focus: "even at night".
- v. 4b mirrors 4a.
- 'v. 6a': The fronting of בַּמֵּתִים is for marked scalar focus: "not only in the society of the living, but even in the society of the dead I am an outcast".
- v. 6c: The fronting of the subject הֵמָּה marks the beginning of the second part of the coordinated relative clause and the new syntactic role of the antecedent in this part (direct object in the first part; subject in the second part). מידך is in marked focus.
- v. 8a: Fronting of עָלַי is for exclusive focus. The word order supporting a focal reading matches the subtext of this verse implying the status of the psalmist as a scapegoat chosen by YHWH of all people (cf. common-ground assumption for v. 8a in Story-Behind).
- v. 8b: Fronting of כָל-מִשְׁבָּרֶיךָ is for marked focus, highlighting the total and merciless character of YHWH's affliction of the psalmist, not sparing a single "wave" from him. Phrases with כל are often fronted for marked focus (cf. Lunn 2006:198).
- v. 10a: The SV word-order is an indication of either an argument-fronting or a sentence-focus. As shown in Story-Behind (cf. common-ground assumptions for v. 10a), the eye here is a synecdoche for the whole body with an emphasis on the vitality and health of a person. Given the latter and the direct context of the line, a marked focus is not plausible here. A topic shift is also implausible here, since the eye represents the psalmist who is already the activated topic. We therefore prefer to read this clause as a sentence-focus (thetic): following a long list of accusations directed towards YHWH with a detailed breakdown of the afflictions the psalmist is enduring, comes the bottom line announcing the consequence of this whole affair: "Look now, I am depleted of vitality because of all this endless misery (a result of everything I have stated just now)."
- v. 10b is rhetorical highlighting following a post-nucleus vocative for confirming focus (cf. note under "vocatives" above): "yes, every day indeed I have been calling you!".
- v. 11a: Fronting of לַמֵּתִים is for marked contrastive focus, serving as the clause constituent on which the rhetorical yes-no question focuses: "Is it for the dead that you perform wonders (or to the living)?"
- v. 11b: "A disjunctive question is sometimes a mere stylistic feature, used in cases of synonymous parallelism... especially in poetry: Is 10:15; Jb 4:17; 6:5)" (JM §161e). This device is used rhetorically with an expected negative answer on both parts of the disjunctive question. The fronting of רְפָאִים, which on its surface looks like a marked focus, results in fact in an ironic pseudo-focus which repeats, with a different word, the already activated focus of 11a (given the nature of this particular stylistic device of synonymous parallelism in a disjunctive question here; see above). This in turn further enhances the rhetorical force of this construction.
- v. 12b, 13b mirror 12a and 13a respectively with the verbs elided.
- v. 14a is topic-shift, from third to first person, with marked topic וַאֲנִי fronted. אֵלֶיךָ is fronted for marked restricting focus: "I have been crying out to you (only) for help, (because I know you are the only one who can save me)."
- v. 14b is fronting of בַּבֹּקֶר for marked exclusive focus: "in the morning (specifically, deliberately) my prayer will keep welcoming you in the morning.". This reading matches the subtext of this verse referring to morning time widely believed to be the time when YHWH appears to deliver (cf. common-ground assumption for v. 14b in Story-Behind). תפלתי marks topic activation. This word order (focus-topic) is attested in e.g. 2Kgs 19:23, Isa 28:17.
- v.15a: The question word למה is focused by virtue of the following vocative (cf. note under "vocatives" above), unsurprisingly as questions are by nature focal. Rhetorically it represents a negative directive speech act ("don't, YHWH, reject me"); cf. Speech Act Analysis.
- v. 16a: "A personal pronoun tends to occupy the second slot when no prominence is intended to be given to it... the predicate preceding a pronominal subject often does receive some prominence." (JM §154fa). In our case, עָנִי is a confirming focus: "Why do you keep rejecting me? I'm afflicted, as you know!"
- v. 17a is exclusive focus, cf. vs. 8a.
- v. 17b mirrors 17a.
Vocatives
The vocatives may also be accounted for poetically (cf. poetic feature 3). This poetic interpretation can be either alternative or overlapping with the following discursive one.
- v. 2: Prime addressee for urgent imperative. Structurally, the vocative opens the psalm (the superscription being ignored) and explicitly defines the addressee, YHWH, the only addressee throughout the whole psalm, thus serving as an opening formula to this direct personal "missive" to him.
- v. 10b: Post-nucleus vocative "providing rhetorical highlighting, though of a less specific nature [than focus]" (Miller 2010, 358). Following the lengthy lament in vv. 4-10a, the psalmist empowers his accusation of YHWH, by emphasizing the fact that he has been praying every day out of his extreme misery, and yet there was no reaction from YHWH.
- v. 14a: Post-fronted constituent vocative, focusing אֵלֶיךָ (cf. "word order" below).
- v. 15a: Post-fronted constituent vocative, focusing לָמָה (cf. "word order" below).
There are no Discourse Marker notes for this psalm.
Conjunctions
- v. 5c: Followed by a noun, אֵין can form a sort of asyndetic relative clause, which serves as an attribute to the preceding noun, with the force of "without" (cf. JM §160o).
- v. 9c: The waw opens a clause of consequence ("so that...") in a co-subordinated structure (+dependent -embedded). Affirmative clauses of consequence require a volitive verbal form (cf. JM §116a), whereas negative ones have לא followed by a yiqtol-indicative form (ֹcf. JM §116j). Such clauses most commonly follow a volitive verb in the main clause, but other types of clauses are also possible, e.g. nominal clauses such as in our verse (cf. Nu 23:19: לֹא אִישׁ אֵל וִיכַזֵּב "God is not a man that he should lie"). For וְלֹא + yiqtol in a result clause, cf. Gen. 42.2, Lev. 10.9, Deut. 17.17 and 1 Kgs. 18.44.
- v. 14a: The waw opening the verse is a marker of a topic-shift from 3rd person back to 1st person, which also begins a new section in the psalm. “The discourse pragmatic function of wāw intersects with the use of word order to highlight a change of topic relating to one of the speech participants” (Miller 1999, 184).
Paragraph Divisions
The two selah instances in vv. 8b and 11b do not seem to play a role on the macrosyntactic level in this psalm and thus do not contribute to paragraph division. They do, however, play a role in the poetic structure of the psalm (see Poetic Structure)
- vv. 2-5: follows the superscription and begins with a vocative and temporal frame setter.
- vv. 6-7: beings with a focal בַּמֵּתִים, paralleled in v. 11.
- vv. 8-10: beings with a focal עָלַי, paralleled in v. 17.
- vv. 11-13: beings with a focal בַּמֵּתִים, paralleling v. 6; dominated by a series of yes-no questions.
- vv. 14-16: begins with a topic-shift to first person.
- vv. 17-19: beings with a focal עָלַי, paralleling v. 8.
Word Order
- v. 2b: יוֹם is fronted not in order to mark argument focus but as a temporal frame setter. Additionally, its initial position in the clause sets up expectation of the word pair (יום/לילה), standing in a balanced position to the focal בַּלַּיְלָה. As for the fronting of בַּלַּיְלָה, it marks scalar focus: "even at night".
- v. 4b mirrors 4a.
- 'v. 6a': The fronting of בַּמֵּתִים is for marked scalar focus: "not only in the society of the living, but even in the society of the dead I am an outcast".
- v. 6c: The fronting of the subject הֵמָּה marks the beginning of the second part of the coordinated relative clause and the new syntactic role of the antecedent in this part (direct object in the first part; subject in the second part). מידך is in marked focus.
- v. 8a: Fronting of עָלַי is for exclusive focus. The word order supporting a focal reading matches the subtext of this verse implying the status of the psalmist as a scapegoat chosen by YHWH of all people (cf. common-ground assumption for v. 8a in Story-Behind).
- v. 8b: Fronting of כָל-מִשְׁבָּרֶיךָ is for marked focus, highlighting the total and merciless character of YHWH's affliction of the psalmist, not sparing a single "wave" from him. Phrases with כל are often fronted for marked focus (cf. Lunn 2006:198).
- v. 10a: The SV word-order is an indication of either an argument-fronting or a sentence-focus. As shown in Story-Behind (cf. common-ground assumptions for v. 10a), the eye here is a synecdoche for the whole body with an emphasis on the vitality and health of a person. Given the latter and the direct context of the line, a marked focus is not plausible here. A topic shift is also implausible here, since the eye represents the psalmist who is already the activated topic. We therefore prefer to read this clause as a sentence-focus (thetic): following a long list of accusations directed towards YHWH with a detailed breakdown of the afflictions the psalmist is enduring, comes the bottom line announcing the consequence of this whole affair: "Look now, I am depleted of vitality because of all this endless misery (a result of everything I have stated just now)."
- v. 10b is rhetorical highlighting following a post-nucleus vocative for confirming focus (cf. note under "vocatives" above): "yes, every day indeed I have been calling you!".
- v. 11a: Fronting of לַמֵּתִים is for marked contrastive focus, serving as the clause constituent on which the rhetorical yes-no question focuses: "Is it for the dead that you perform wonders (or to the living)?"
- v. 11b: "A disjunctive question is sometimes a mere stylistic feature, used in cases of synonymous parallelism... especially in poetry: Is 10:15; Jb 4:17; 6:5)" (JM §161e). This device is used rhetorically with an expected negative answer on both parts of the disjunctive question. The fronting of רְפָאִים, which on its surface looks like a marked focus, results in fact in an ironic pseudo-focus which repeats, with a different word, the already activated focus of 11a (given the nature of this particular stylistic device of synonymous parallelism in a disjunctive question here; see above). This in turn further enhances the rhetorical force of this construction.
- v. 12b, 13b mirror 12a and 13a respectively with the verbs elided.
- v. 14a is topic-shift, from third to first person, with marked topic וַאֲנִי fronted. אֵלֶיךָ is fronted for marked restricting focus: "I have been crying out to you (only) for help, (because I know you are the only one who can save me)."
- v. 14b is fronting of בַּבֹּקֶר for marked exclusive focus: "in the morning (specifically, deliberately) my prayer will keep welcoming you in the morning.". This reading matches the subtext of this verse referring to morning time widely believed to be the time when YHWH appears to deliver (cf. common-ground assumption for v. 14b in Story-Behind). תפלתי marks topic activation. This word order (focus-topic) is attested in e.g. 2Kgs 19:23, Isa 28:17.
- v.15a: The question word למה is focused by virtue of the following vocative (cf. note under "vocatives" above), unsurprisingly as questions are by nature focal. Rhetorically it represents a negative directive speech act ("don't, YHWH, reject me"); cf. Speech Act Analysis.
- v. 16a: "A personal pronoun tends to occupy the second slot when no prominence is intended to be given to it... the predicate preceding a pronominal subject often does receive some prominence." (JM §154fa). In our case, עָנִי is a confirming focus: "Why do you keep rejecting me? I'm afflicted, as you know!"
- v. 17a is exclusive focus, cf. vs. 8a.
- v. 17b mirrors 17a.
Vocatives
The vocatives may also be accounted for poetically (cf. poetic feature 3). This poetic interpretation can be either alternative or overlapping with the following discursive one.
- v. 2: Prime addressee for urgent imperative. Structurally, the vocative opens the psalm (the superscription being ignored) and explicitly defines the addressee, YHWH, the only addressee throughout the whole psalm, thus serving as an opening formula to this direct personal "missive" to him.
- v. 10b: Post-nucleus vocative "providing rhetorical highlighting, though of a less specific nature [than focus]" (Miller 2010, 358). Following the lengthy lament in vv. 4-10a, the psalmist empowers his accusation of YHWH, by emphasizing the fact that he has been praying every day out of his extreme misery, and yet there was no reaction from YHWH.
- v. 14a: Post-fronted constituent vocative, focusing אֵלֶיךָ (cf. "word order" below).
- v. 15a: Post-fronted constituent vocative, focusing לָמָה (cf. "word order" below).
There are no Discourse Marker notes for this psalm.
Conjunctions
- v. 5c: Followed by a noun, אֵין can form a sort of asyndetic relative clause, which serves as an attribute to the preceding noun, with the force of "without" (cf. JM §160o).
- v. 9c: The waw opens a clause of consequence ("so that...") in a co-subordinated structure (+dependent -embedded). Affirmative clauses of consequence require a volitive verbal form (cf. JM §116a), whereas negative ones have לא followed by a yiqtol-indicative form (ֹcf. JM §116j). Such clauses most commonly follow a volitive verb in the main clause, but other types of clauses are also possible, e.g. nominal clauses such as in our verse (cf. Nu 23:19: לֹא אִישׁ אֵל וִיכַזֵּב "God is not a man that he should lie"). For וְלֹא + yiqtol in a result clause, cf. Gen. 42.2, Lev. 10.9, Deut. 17.17 and 1 Kgs. 18.44.
- v. 14a: The waw opening the verse is a marker of a topic-shift from 3rd person back to 1st person, which also begins a new section in the psalm. “The discourse pragmatic function of wāw intersects with the use of word order to highlight a change of topic relating to one of the speech participants” (Miller 1999, 184).
Bibliography
- Auffret, P. 1993. Voyez De Vos Yeux: Etude Structurelle De Vingt Psaumes Dont Le Psaume 119. Leiden: Brill.
- Avishur, Yitzhak. 1994. Studies in Hebrew and Ugaritic Psalms. Jerusalem: Magnes Press.
- BDB = Brown, Francis, Driver, Samuel R. & Briggs, Charles A. 1977. Brown-Driver-Briggs Hebrew and English Lexicon. Oxford: Clarendon Press.
- BHRG = Van der Merwe, C. H. J., Naudé, J. A., Kroeze, J. H. 2017. A Biblical Hebrew Reference Grammar. London: Bloomsbury T&T Clark.
- Blau, J. 2010. Phonology and Morphology of Biblical Hebrew: An Introduction. College Park, PA: Pennsylvania State University Press.
- Bratcher, Robert G. & Reyburn, William D. 1991. A Translator’s Handbook on the Book of Psalms, UBS Handbook Series. New York: United Bible Societies.
- Briggs, Charles A. & Briggs, Emilie G. 1906-1907. A Critical and Exegetical Commentary on the Book of Psalms. New York, NY: C. Scribner’s Sons.
- Brueggemann, W. & Bellinger, W. H. 2014. Psalms. Cambridge: Cambridge University Press.
- CAD = The Assyrian Dictionary of the Oriental Institute of the University of Chicago: Vol. 17. Chicago, IL: The Oriental Institute, 1989.
- Cook, John A. 2012. Time and the Biblical Hebrew Verb: The Expression of Tense Aspect and Modality in Biblical Hebrew. Winona Lake, IN: Eisenbrauns.
- ------. 2024 The Biblical Hebrew Verb: A Linguistic Introduction. Grand Rapids, MI: Baker Academic.
- DCH = David J. A. Clines, David J. A. (ed). 1993-2011. The Dictionary of Classical Hebrew. Sheffield: Sheffield Academic Press.
- Garr, R. Forthcoming. "Binyan: Hiphil," in The Cambridge Grammar of Biblical Hebrew: Cambridge: Open Book Publishers & University of Cambridge.
- Gesenius 2013 = Gesenius, W. Donner, H. Rüterswörden, U. Renz, J. Meyer, R. (eds.). 2013. Hebräisches und aramäisches Handwörterbuch über das Alte Testament. 18. Auflage Gesamtausgabe. Berlin: Springer.
- GKC = Gesenius, Wilhelm & Kautsch, Emil. 1909. A. E. Cowley (trans.) Gesenius' Hebrew Grammar. Oxford: Clarendon Press.
- Goldingay, John. 2008. Psalms 90-150. Grand Rapids, MI: Baker Academic.
- Ḥakham, Amos. 1979. ספר תהלים: ספרים ג–ה (in Hebrew; The Book of Psalms: Books 3-5). Jerusalem: Mossad Harav Kook.
- HALOT = Ludwig Koehler, Ludwig & Baumgartner, Walter et al. 1994-2000. The Hebrew and Aramaic Lexicon of the Old Testament. Leiden: Brill.
- Hoftijzer , J & Jongeling, K. 1995. Dictionary of the North-west Semitic Inscriptions. Leiden: Brill.
- Ibn Ezra, Abraham on Psalms.
- Jenni, Ernst. 2000. Die hebräischen Präpositionen Band 3: Die Präposition Lamed. Stuttgart: Kohlhammer.
- Joüon-Muraoka = Joüon, P. & Muraoka T. 2006. A Grammar of Biblical Hebrew. Rome: Pontificio Istituto Biblico.
- LSJ = Liddel, Henry G., Scott, Robert & Jones, Henry S. 1940. A Greek-English Lexicon. Oxford: Clarendon Press.
- Miller, C. L. 2007. "Constraints on Ellipsis in Biblical Hebrew." Pages 165-180 in Studies in Semitic and Afroasiatic Linguistics Presented to Gene B. Gragg. Edited by C. L. Miller. Chicago, IL: The Oriental Institute.
- Musselman, L. J. 2011. A Dictionary of Bible Plants. Cambridge: Cambridge University Press.
- Notarius, T. & Atkinson, I. 2026. "Impersonal Constructions," in The Cambridge Grammar of Biblical Hebrew. Edited by G. Khan. Cambridge: Open Book Publishers & University of Cambridge.
- Pietersma, Albert (tr.) 2009. NETS translation of the Psalms.
- Rahlfs, A. 1931. Septuaginta: Psalm cum Odis. Göttingen: Vandenhoeck & Ruprecht.
- Rashi (Yitzchaki, Shlomo) on Psalms.
- SDBH = Semantic Dictionary of Biblical Hebrew.
- Smith, Mark S. 1997. Ugaritic Narrative Poetry. Atlanta, GA: Scholars Press.
- Stec, David M. 2004. The Targum of Psalms: Translated, with a Critical Introduction, Apparatus, and Notes. Collegeville, MN: Liturgical Press.
- Tanner, B. L. & Jacobson, R. A. "Psalm 92," in N. DeClaissé-Walford, R. A. Jacobson & B. L. Tanner (eds.) The Book of Psalms. Grand Rapids, MI: Eerdmans.
- Tate, Marvin E. 1990. Psalms 51-100. Dallas, TX: Word Books.
- Taylor, Richard A. in Bali, Joseph & George Kiraz [eds.]. 2020. The Psalms According to the Syriac Peshitta Version with English Translation. Piscataway, NJ: Gorgias Press.
- TDOT = Botterweck, G. Johannes & Ringgren, Helmer (eds.). 2004. Theological Dictionary of the Old Testament, Volume XIV. Grand Rapids, MI: Eerdmans.
- Trudinger, Peter. 2003. The Psalms of the Tamid Service: A Liturgical Text from the Second Temple. Boston: Brill.
- Tucker, W. D. 2019. "The Ordered World of Psalm 92," OTE 32, no. 2: 358-377.
- van der Lugt, P. 2014. Cantos and Strophes in Biblical Hebrew Poetry III: Psalms 90-150 and Psalm 1. Leiden: Brill.
- Vogel, Dan. 2000. "A Psalm for the Sabbath? A Literary View of Psalm 92." JBQ 28, no. 4: 211-221.
- VTH = Kennicott, B. 1776. Vetus Testamentum Hebraicum: cum variis lectionibus: Volume 1. Oxford: Clarendon Press.
Footnotes
- ↑ When the entire utterance is new/unexpected, it is a thetic sentence (often called "sentence focus"). See our Creator Guidelines for more information on topic and focus.
- ↑ Frame setters are any orientational constituent – typically, but not limited to, spatio-temporal adverbials – function to "limit the applicability of the main predication to a certain restricted domain" and "indicate the general type of information that can be given" in the clause nucleus (Krifka & Musan 2012: 31-32). In previous scholarship, they have been referred to as contextualizing constituents (see, e.g., Buth (1994), “Contextualizing Constituents as Topic, Non-Sequential Background and Dramatic Pause: Hebrew and Aramaic evidence,” in E. Engberg-Pedersen, L. Falster Jakobsen and L. Schack Rasmussen (eds.) Function and expression in Functional Grammar. Berlin: Mouton de Gruyter, 215-231; Buth (2023), “Functional Grammar and the Pragmatics of Information Structure for Biblical Languages,” in W. A. Ross & E. Robar (eds.) Linguistic Theory and the Biblical Text. Cambridge: Open Book Publishers, 67-116), but this has been conflated with the function of topic. In brief: sentence topics, belonging to the clause nucleus, are the entity or event about which the clause provides a new predication; frame setters do not belong in the clause nucleus and rather provide a contextual orientation by which to understand the following clause.