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Psalm 9/Summary +

'''''Yahweh, as king, gives justice to the oppressed.''''' *For the thematic significance of "the oppressed" (דַּךְ), see below on the [[#Large-scale structures|acrostic structure]]. *For the language of "justice", see above on [[#Semantically/thematically related words|semantically/thematically related words]]. *For the root metaphor of Yahweh as king, see above on [[#Anthropomorphism|anthropomorphism]]. +

Psalm 6/Summary +

'''2a''' יְֽהוָ֗ה אַל־בְּאַפְּךָ֥ תוֹכִיחֵ֑נִי '''2b''' וְֽאַל־בַּחֲמָתְךָ֥ תְיַסְּרֵֽנִי׃ '''3a''' חָנֵּ֥נִי יְהוָה֘ כִּ֤י אֻמְלַ֫ל אָ֥נִי '''3b''' רְפָאֵ֥נִי יְהוָ֑ה כִּ֖י נִבְהֲל֣וּ עֲצָמָֽי׃ '''4a''' וְ֭נַפְשִׁי נִבְהֲלָ֣ה מְאֹ֑ד '''4b''' וְאַתָּ יְ֜הוָ֗ה עַד־מָתָֽי׃ '''5a''' שׁוּבָ֣ה יְ֭הוָה חַלְּצָ֣ה נַפְשִׁ֑י '''5b''' ה֜וֹשִׁיעֵ֗נִי לְמַ֣עַן חַסְדֶּֽךָ׃ '''6a''' כִּ֤י אֵ֣ין בַּמָּ֣וֶת זִכְרֶ֑ךָ '''6b''' בִּ֜שְׁא֗וֹל מִ֣י יֽוֹדֶה־לָּֽךְ׃ '''7a''' יָגַ֤עְתִּי׀ בְּֽאַנְחָתִ֗י '''7b''' אַשְׂחֶ֣ה בְכָל־לַ֭יְלָה מִטָּתִ֑י '''7c''' בְּ֜דִמְעָתִ֗י עַרְשִׂ֥י אַמְסֶֽה׃ '''8a''' עָֽשְׁשָׁ֣ה מִכַּ֣עַס עֵינִ֑י '''8b''' עָֽ֜תְקָ֗ה בְּכָל־צוֹרְרָֽי׃ '''9a''' ס֣וּרוּ מִ֭מֶּנִּי כָּל־פֹּ֣עֲלֵי אָ֑וֶן '''9b''' כִּֽי־שָׁמַ֥ע יְ֜הוָ֗ה ק֣וֹל בִּכְיִֽי׃ '''10a''' שָׁמַ֣ע יְ֭הוָה תְּחִנָּתִ֑י '''10b''' יְ֜הוָ֗ה תְּֽפִלָּתִ֥י יִקָּֽח׃ '''11a''' יֵבֹ֤שׁוּ׀ וְיִבָּהֲל֣וּ מְ֭אֹד כָּל־אֹיְבָ֑י '''11b''' יָ֜שֻׁ֗בוּ יֵבֹ֥שׁוּ רָֽגַע׃ "The total of 21 cola is safe, as the vast majority of witnesses confirms it."'"`UNIQ--ref-00000D9C-QINU`"' This same 21-line division finds external support in the ancient Greek codices, Sinaiticus and Vaticanus. It has internal support in the resulting beauty of the structure (21 = 7 x 3; middle line: 7 syllables). *'''v.3.''' Should this verse be divided into four lines (1 clause = 1 line) or two? With regard to manuscript evidence, both divisions are attested. Division into four lines may be supported by Codex Leningradensis, which has a space between חָנֵּ֥נִי יְהוָה֘ and כִּ֤י אֻמְלַ֫ל אָ֥נִי. The spacing of the Aleppo Codex suggests division into two lines, as does the division of Sinaiticus and Vaticanus. The Masoretic accentuation might support either decision; the primary division (''ole weyored'') is between 3a and 3b (above) with secondary divisions (''tsinnor'' and ''athnah'') after יהוה in each half. *'''v.11.''' The exceptional length of v.11a (14 syllables) leads Fokkelman, following Kraus, to "desert the Masoretes here as regards the caesura and place the subject, 'all my enemies', in the B-colon," in order to achieve "a better balance of 10 + 12 syllables."'"`UNIQ--ref-00000D9D-QINU`"' He has not quite deserted the Masoretes with this decision, since Codex Leningradensis has a large space between יֵבֹ֤שׁוּ׀ וְיִבָּהֲל֣וּ מְ֭אֹד and כָּל־אֹיְבָ֑י יָ֜שֻׁ֗בוּ יֵבֹ֥שׁוּ רָֽגַע׃, reflecting the very same division. The scribe of the Aleppo Codex also appeared to struggle with the division of this line. יֵבֹ֤שׁוּ appears as its own line, followed by וְיִבָּהֲל֣וּ מְ֭אֹד כָּל־אֹיְבָ֑י (space) יָ֜שֻׁ֗בוּ יֵבֹ֥שׁוּ רָֽגַע׃. Watson divides the verse as a tricolon (יֵבֹ֤שׁוּ ׀ וְיִבָּהֲל֣וּ מְ֭אֹד / כָּל־אֹיְבָ֑י / יָ֝שֻׁ֗בוּ יֵבֹ֥שׁוּ רָֽגַע׃).'"`UNIQ--ref-00000D9E-QINU`"'

Psalm 9/Summary +

'''First Level''' (Strophe) Section 1 (vv.2-3) *[[#Large-scale structures|א section of acrostic]] *[[#Consonants|Alliteration of א]] *[[#Semantically/thematically related words|Praise language]] *[[#Verb forms|Cohortatives]] *[[#Person, gender and number|1cs verbs]] *[[#Paragogic letters|Paragogic ה]] Section 2 (vv.4-5) *[[#Large-scale structures|ב section of acrostic]] *[[#Consonants|Alliteration of Labials]] *[[#Other particles|כִּי conjunction]] (v.5) Section 3 (vv.6-7) *[[#Large-scale structures|ג section of acrostic]] *[[#Verb forms|Qatal verbs]] *[[#Person, gender and number|2ms verbs]] Section 4 (vv.8-9) *[[#Large-scale structures|ו section of acrostic]] *[[#Repeated words|Repetition]] of שׁפט (vv.8b, 9a) *[[#Similar sounds in adjacent lines|Phonological]] ''abba'' [[#Chiasms|chiasm]] (vv.8-9) *[[#Independent personal pronouns|Pronominal reference]] to Yahweh (v.8) in v.9 (הוא) Section 5 (vv.10-11) *[[#Large-scale structures|ו section of acrostic]] (cont.) Section 6 (vv.12-13) *[[#Large-scale structures|ז section of acrostic]] *[[#Consonants|Alliteration of Nasals]] *Audience as [[#Subject change|addressee]] (vv.2-11) *[[#Other particles|כִּי conjunction]] (v.13) Section 7 (vv.14-15) *[[#Large-scale structures|ח section of acrostic]] *[[#Consonants|Alliteration of Nasals]] *[[#Repeated words|Repetition]] of שַׁעַר (vv.14a, 15b) *[[#Other particles|לְמַעַן]] (v.15) Section 8 (vv.16-17) *[[#Large-scale structures|ט section of acrostic]] *[[#Repeated words|Repetition]] of עשׂה (vv.16a, 17a) *[[#Verb stem types (''binyanim'')|Niphal verbs]] Section 9 (vv.18-19) *[[#Large-scale structures|י section of acrostic]] *[[#Repeated words|Repetition]] of שׁכח to form [[#Chiasms|chiasm]] *[[#Prepositions|Repetition of ל preposition]] *[[#Other particles|כִּי conjunction]] (v.19) Section 10 (vv.20-21) *[[#Large-scale structures|כּ section of acrostic?]]; see [[#Consonants|consonants]] *[[#Repeated words|Lexical Repetition]] to form [[#Chiasms|chiasm]] (vv.20-21) *[[#Repeated words|Repetition]] of גּוֹיִם *[[#Verb forms|Volitives]]: [[#Verb forms|Imperatives]], [[#Verb forms|Jussives]] *[[#Person, gender and number|2ms verbs]] *[[#Person, gender and number|3mp verbs]] *[[#Paragogic letters|Paragogic ה]] *[[#Pronominal suffixes|pronoun]] להם (v.21, with reference to גוים v. 20) '''Second Level''' (Stanza) Sections 2-3 (vv.4-7) *[[#Semantically/thematically related words|Characterizations of the wicked]] *Enemies as [[#Subject change|subject]] to form ''inclusio'' (vv.4, 7) *''abccba'' [[#Chiasms|Chiasm]] Sections 4-5 (vv.8-11) *[[#Consonants|Alliteration of Glides]] *Repetition of [[#References to God|יהוה]] to form ''inclusio'' (vv.8a, 11b) *[[#Verb forms|Yiqtol verbs]] *[[#Person, gender and number|3ms verbs]] *Verses beginning with [[#Waw/Vav|''waw'']] Sections 6-7 (vv.12-15) *[[#Consonants|Alliteration of Nasals]] *[[#Repeated words|Repetition]] of עניים/עני (vv.13-14) *[[#Repeated words|Repetition]] of צִיּוֹן to form ''inclusio'' (vv.12a, 15b) *[[#Semantically/thematically related words|Praise/rescue language]] to form an ''abba'' [[#Chiasms|chiasm]] *[[#Verb forms|Participles (singular)]] (vv.12-14) *[[#Verb forms|Volitives]] Sections 8-9 (vv.16-19) *[[#Semantically/thematically related words|Pit language]] (שׁחת / שׁאול, vv.16a, 18a) *[[#Semantically/thematically related words|Characterizations of the wicked]], also in Section 10 (vv.20-21) *[[#Person, gender and number|3mp verbs]], also in Section 10 (vv.20-21) *Enemies as [[#Subject change|subject]] (vv.16-18), also in Section 10 (vv.20-21) '''Third Level''' (Part) Sections 1-5 (vv.2-11) *[[#Pronominal suffixes|2ms pronoun suffixes]] *[[#Repeated words|Repetition]] of שׁם to form ''inclusio'' (vv.3b, 11a) *Yahweh as [[#Subject change|addressee]] (vv.2-11) *[[#Prepositions|Repetition of בך]] to form ''inclusio'' (vv.3a, 11a) *Verses with [[#Waw/Vav|''waw'' conjunction]] (vv.3-11); absence of ''waw'' conjunction in vv.12-21 Sections 6-10 (vv.12-21) *[[#Verb forms|Volitives]] (vv.12a, 14ab, 20-21) *absence of [[#Waw/Vav|''waw'' conjunction]]

Psalm 8/Summary +

'''Inclusion''' (vv.2ab, 10ab). "A perfect circle is closed: the majesty of God, affirmed at the beginning, restated verbatim at the end, but with the sense accrued through the intervening eight lines of what concretely it means for His name to be majestic throughout the earth"'"`UNIQ--ref-00000ED2-QINU`"' The "sense accrued" throughout the psalm is surprising. The opening declaration of Yahweh's majesty (v.2ab) is expounded, perhaps unexpectedly, with images of helpless children (v.3) and frail humans (v.5). When the same words are repeated in v.10, the meaning has developed in a surprising way: Yahweh's royal majesty is manifested in weakness. '''Concentric Pattern I (ABCC'B'A')''' "Verses 2ab and 10 form an unmistakable inclusion: the envelope containing what I will now call the body of the poem. This body is highly regular, as it consists of four S-strophes with a quartet of cola each. Two strophes full of collectives (vv.2c-3c and 8-9) circle round the core that presents a type of soliloquy, structured as question (vv.4-5 = strophe 3) and answer (strophe 4, vv.6-7). Thus, at strophe level there is a concentric ABC-C'B'A' pattern."'"`UNIQ--ref-00000ED3-QINU`"' Terrien proposes the same concentric structure:'"`UNIQ--ref-00000ED4-QINU`"' :Prelude: The Marvel of the Name (v.2ab) ::Strophe I: The Majesty of God (vv.2c-3) :::Strophe II: The Fragility of Man (vv.4-5) :::Strophe III: The Greatness of Man (vv.6-7) ::Strophe IV: The Service of the Animals (vv.8-9) :Postlude: The Marvel of the Name (v.10) "The prelude and postlude, in mirror identity, form with the four quatrains two kinds of chiasmus, which situate humankind in their fragility and greatness between the majesty of God and the abundance of animal food for the survival of human beings."'"`UNIQ--ref-00000ED5-QINU`"' '''Concentric Pattern II (ABCDEE'D'C'B'A')''' Kraut breaks down this concentric structure in even greater detail: :A. '''יְהוָ֤ה אֲדֹנֵ֗ינוּ מָֽה־אַדִּ֣יר שִׁ֭מְךָ בְּכָל־הָאָ֑רֶץ''' ::B. אֲשֶׁ֥ר תְּנָ֥ה ה֜וֹדְךָ֗ '''עַל־הַשָּׁמָֽיִם'''׃ מִפִּ֤י עֽוֹלְלִ֙ים׀ וְֽיֹנְקִים֘ :::C. יִסַּ֪דְתָּ֫ עֹ֥ז לְמַ֥עַן צוֹרְרֶ֑יךָ לְהַשְׁבִּ֥ית א֜וֹיֵ֗ב וּמִתְנַקֵּֽם׃ ::::D. כִּֽי־אֶרְאֶ֣ה שָׁ֭מֶיךָ '''מַעֲשֵׂ֣י אֶצְבְּעֹתֶ֑יךָ''' יָרֵ֥חַ וְ֜כוֹכָבִ֗ים אֲשֶׁ֣ר '''כּוֹנָֽנְתָּה'''׃ :::::E. מָֽה־'''אֱנ֥וֹשׁ''' כִּֽי־תִזְכְּרֶ֑נּוּ '''וּבֶן־אָ֜דָ֗ם''' כִּ֣י תִפְקְדֶֽנּוּ׃ :::::E'. וַתְּחַסְּרֵ֣הוּ מְּ֭עַט '''מֵאֱלֹהִ֑ים''' וְכָב֖וֹד וְהָדָ֣ר תְּעַטְּרֵֽהוּ׃ ::::D'. תַּ֭מְשִׁילֵהוּ '''בְּמַעֲשֵׂ֣י יָדֶ֑יךָ''' '''כֹּ֜ל שַׁ֣תָּה''' תַֽחַת־רַגְלָֽיו׃ :::C'. צֹנֶ֣ה וַאֲלָפִ֣ים כֻּלָּ֑ם וְ֜גַ֗ם בַּהֲמ֥וֹת שָׂדָֽי׃ ::B'. צִפּ֣וֹר '''שָׁ֭מַיִם''' וּדְגֵ֣י הַיָּ֑ם עֹ֜בֵ֗ר אָרְח֥וֹת יַמִּֽים׃ :A'. '''יְהוָ֥ה אֲדֹנֵ֑ינוּ מָֽה־אַדִּ֥יר שִׁ֜מְךָ֗ בְּכָל־הָאָֽרֶץ׃''' "The symmetry coursing through Psalm 8 is actually an elaborately conceived chiastic structure with five elements in each half of the chiasm (see above). The chiasm can be identified on the basis of two sorts of indications in corresponding chiastic elements, which I will call 'parallel language' and 'conceptual parallels.'"'"`UNIQ--ref-00000ED6-QINU`"' The parallel language is emboldened above. Some of the conceptual parallels are summarized below: :B/B' – "Elements B and B' share a common theme. Each expresses the extent of a dominion: God’s or man’s, respectively."'"`UNIQ--ref-00000ED7-QINU`"' Furthermore, mention of prattling children corresponds to that of chirping birds, and "sucklings" corresponds to fish who make a sucking motion. "God’s mastery over the babbling and sucking humans (B) is compared with man’s mastery over the babbling and sucking creatures of the animal kingdom (B’)."'"`UNIQ--ref-00000ED8-QINU`"' :C/C' – "In each element, three beings (or groups of beings) are identified. In C, God is said to have overcome three types of adversaries: צורר, אויב ומתנקם. In C’, which describes man’s dominion over the animal kingdom, three types of animals are listed: צנה ואלפים, and בהמות."'"`UNIQ--ref-00000ED9-QINU`"' Note also the phonological correspondences: צנה - צורר (beginning with ''tsade''); אויב - ואלפים (beginning with ''alef''); גם in v.9b sounds like קם in v.3c. :D/D' – "Yet again, invocation of God’s dominion in the first half of the psalm (D) is paralleled in the second half of the psalm by invocation of man’s God-granted dominion over the natural world (D’).'"`UNIQ--ref-00000EDA-QINU`"'

Psalm 1/Summary +

'''Outline 1''' (Wendland's Expository outline'"`UNIQ--ref-00000988-QINU`"') I. The righteous person is blessed (1-2). Blessed: happy, fortunate, prosperous, and enviable. This could read, “Oh the blessedness of a righteous person.” He is blessed because of :A. What he '''does not do''': Note the progression: Walking, standing, sitting. If you walk in the counsel of the ungodly, you will soon be standing in the way of sinners, and eventually sitting in the congregation of the mockers. ::1. He does not walk in the counsel of ungodly men. :::a. Walk in the counsel: Following their advice and purposes. ::: ''Gal 5:7-8: Ye did run well; who did hinder you that ye should not obey the truth? This persuasion cometh not of him that calleth you.'' ::2. He does not stand in the way of sinners. :::a. Stand means to be submissive and inactive in their presence. :::It does not mean we re not to befriend them for purposes of winning them to the Lord. ::3. He does not sit with the scornful. :::a. Sit: Relax and rest with the mockers. :::b. God opposes the scornful: Proverbs 3:34. :B. What he does do: ::1. He delights in the law of the Lord. :::a. The law of God are His precepts, instructions, teachings. :::b. He is in, not under the law. ::2. He meditates in God’s law day and night. :::Meditate means to ponder and study. II. Because of this: (3) :A. Position: The righteous will be like a tree planted by the rivers of water. ::1. The analogy of the righteous as a tree is common in Scripture: :::''Isa 61:3: To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. '' :::''Isa 30:21: And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.'' :::''Ps 92:12: The righteous shall flourish like the palm tree: he shall grow like a cedar in Lebanon.'' :B. Productive: The righteous will bring forth fruit in his season. :::''Matt 7:17-20: Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them.'' :C. Perpetual. The “leaf” of the righteous will not wither in hard times. God’s trees are evergreens! :::''Jer 17:7-8: Blessed is the man that trusteth in the Lord, and whose hope the Lord is. For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit.'' :D. Prosperous. Whatever the righteous does will prosper. This does not mean immunity to problems, sickness, losses, etc., but even in difficulties, he willprosper in the end. :::''3 Jn 1:2: Beloved, I wish above all things that thou mayest prosper and be in health, even as thy soul prospereth.'' :::''2 Chr 26:5: ...and as long as he sought the Lord, God made him to prosper.'' :E. Planted. God’s trees are planted. They are not wild-growing trees. See Isaiah 61:3. III. The ungodly or wicked person is one who is disobedient and living without God They are the opposite of the righteous, so this means: (4) :A. They do... ::1. Walk in the counsel of ungodly men. ::2. Stand in the way of sinners. ::3. Sit with the scornful. :B. They do not: ::1. Delight in the law of the Lord. ::2. Meditate in God’s law day and night. IV. Because of this: (5) :A. The ungodly are like the chaff which the wind drives away. ::1. The wicked are like chaff: Wheat was threshed by beating it on a hard surface to dislodge the grain. It was then tossed into the air. The grain would fall back to the ground, but the chaff (husks) would be blown away by the wind. ::2. The wicked are just as unstable. They are worthless, dead, and without substance. :B. The ungodly will not stand in the time of judgment. ::1. They stand in the way of sinners, but they won’t stand justified in judgment. :::''Rev 20:13-15: And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire.'' :::See also Rev. 6:16-17; 20:11-15; and Matthew 25:31-46. :C. The ungodly will not be among the congregation of the righteous. ::1. They sit with the scornful, but they won’t be among the congregation of the righteous. :::''Rev 21:27: And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life.'' V. Decisions determine their destiny: (6) :A. The righteous: The Lord knows his way. :::(Knows: Fully acquainted with his way.) :::''Matt 7:14: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.'' :::''Isa 30:21: And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.'' :B. The unrighteous: His way will perish (end in ruin and come to naught). Not only will the unrighteous perish, his way will perish also. :::''Prov 16:25: There is a way that seemeth right unto a man, but the end thereof are the ways of death.'' :::''Matt 7:13-14: Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat.'' :::See also Proverbs 10:28. '''Outline 2''' :'''A''' - Blessed '''One''' does NOT “walk”, “stand”, or “sit” ''with evil'' :RATHER he “delights” and “meditates” ''on the Law'' :'''B''' - Like trees planted by water, producing fruit regularly, NOT withering, '''''prospering''''' :'''B''' - The wicked '''One''' … Like worthless chaff … :'''A''' - They will be '''''condemned''''' at judgment :Separation between wicked/sinners and godly :'''A''' - Yahweh “watches” ''path'' of godly (protection) :'''A''' - ''Path'' of wicked leads to destruction (non-protection) '''Outline 3''' :Stanza 1 – Behavior/Result of the righteous person :Stanza 2 – Behavior/Result of the wicked person :Stanza 3 – Comparison of their behavior and the result '''Outline 4''' :Blessed one on the path [of life] prospering ::Like tree that prospers ::Like the chaff blown away :Wicked one condemned at judgment :Separation between sinners and godly ::Yahweh protects godly ::Yahweh destroys the wicked {| class="wikitable" style="margin: auto;" |- | || '''Blessed One(s)''' || '''Wicked Ones''' |- | '''Intro to Character''' || v. 1 - ''doesn’t sin'' || v. 4a - ''not the same'' |- | '''Relationship''' || v. 2 – ''with God’s Torah'' || '''''no mention''''' |- | '''Picture/Results''' || v. 3 – tree: ''fruitful, successful'' || vv. 4b-5 – chaff: ''doesn’t survive'' |- | '''Path''' || v. 6a - ''known by God'' || v. 6b - ''destruction'' |} [[File:Psalm 1 graphic.jpg|border|Figure 1]] [[File:Salisbury structure.jpg|border|Figure 2]]

Psalm 7/Summary +

'''PART 1''' (vv.2-6) *[[#References to God|Reference to God]] as יהוה אלהי (vv.2a, 4a) *[[#Repeated words|Repeated words]]: רדף (vv.2b, 6a); נפשׁי (vv.3a, 6a) *[[#Person, gender and number|Verb PGN]]: 1cs (vv.2, 4-5); 3ms (vv.3, 6) *''Inclusio'': [[#Verb stem types (''binyanim'')|Hiphil]] [[#Verb forms|volitives]] (vv.2b, 6ac) *[[#Pronominal suffixes|Pronominal suffixes]]: 1cs *[[#Scene change|Scene]]/[[#Figures of Speech|Imagery]]: low, ground Section 1 (vv.2-3) *[[#Communicative function|Communicative function]]: Invocation *[[#Similar sounds in adjacent lines|Phonology]]: repetition of צִּילֵ (vv. 2b, 3b) and שִׁי (vv. 2b, 3a); alliteration: רֹ֜דְפַ֗י / יִטְרֹ֣ף (vv.2b-3a) *[[#Repeated words|Repeated words]]: נצל (vv.2b, 3b) Section 2 (vv.4-6) *[[#Communicative function|Communicative function]]: Vow of Innocence *[[#Similar sounds in adjacent lines|Phonology]]: repetition of אִם (vv. 4ab, 5a); see also on [[#Other particles|Other particles]]. '''PART 2''' (vv.7-10) *[[#Communicative function|Communicative function]]: Petition *[[#References to God|Reference to God]] as יהוה (vv.7a, 9ab) *[[#Repeated words|Lexical Recursion]]: צדק (vv.9c, 10bd); שׁפט (vv.7c, 9b) *[[#Verb forms|Deontic Modality]] *[[#Verb forms|Imperatives]] *[[#Person, gender and number|Verb PGN]]: 2ms verbs *[[#Scene change|Scene]]/[[#Figures of Speech|Imagery]]: height *[[#Anthropomorphism|Yahweh as Judge (courtroom)]] *Chiasm (vv.8b-9c) connecting sections 3-4: '''a''' וְ֝עָלֶ֗יהָ '''b''' יְהוָה֮ '''c''' יָדִ֪ין עַ֫מִּ֥ים / '''c'''' שָׁפְטֵ֥נִי '''b'''' יְהוָ֑ה '''a'''' עָלָֽי Section 3 (vv.7-8) *''Inclusio'': ק֨וּמָ֤ה (v.7a) – שֽׁוּבָה (v.8b) *[[#Similar sounds in adjacent lines|Phonology]]: repetition of II-ו verbs with הָ ending: ק֨וּמָ֤ה (v.7a), וְע֥וּרָה (v.7c), שֽׁוּבָה (v.8b); repetition of וע at beginning of lines (vv.7c, 8a, 8b) *[[#Paragogic letters|Paragogic ה]] (vv.7-8) *[[#Waw/Vav|''Waw'']] connecting vv.7-8 *[[#Alternative prosody and syllable counts|Prosody]]: 47 syllables Section 4 (vv.9-10) *[[#Alternative prosody and syllable counts|Prosody]]: 47 syllables (cf. section 3) '''PART 3''' (vv.11-17) *[[#Communicative function|Communicative function]]: Profession of Trust *Third person [[#References to God|reference to God]] *אלהים used in place of יהוה (vv.11-12) *[[#Repeated words|Lexical Repetition]] to form chiasm: '''a''' יָשׁוּב (v.13a) '''b''' יִפְעַל (v.14b) '''b''' יִפְעַל (v.16b) '''a''' יָשׁוּב (v.17a) *[[#Verb forms|Indicative Modality]] *[[#Person, gender and number|Verb PGN]]: 3ms verbs (vv.13-17); verbless clauses (vv.11-12) are also third person *[[#Pronominal suffixes|Pronominal suffixes]]: 3ms (vv.13-17) *[[#Scene change|Scene]]/[[#Figures of Speech|Imagery]]: low, ground *[[#Waw/Vav|''Waw'']] connecting vv.13-14 *[[#Anthropomorphism|Yahweh as Judge (battlefield)]] *[[#Cola distribution|Bicola]] (vv.11-17) Section 5 (vv.11-14) *[[#Semantically/thematically related words|Words for weaponry]]: מָֽגִנִּ֥י (v.11a), חַרְבּ֣וֹ (v.13a), קַשְׁתּ֥וֹ (v.13b), כְּלֵי־מָ֑וֶת (v.14a), חִ֝צָּ֗יו (v.14b) Section 6 (vv.15-17) *[[#Similar sounds in adjacent lines|Phonology]]: alliteration (guttural + labial + liquid): חַבֶּל (v.15a), עָ֜מָ֗ל (v.15b), יִפְעָֽל (v.16b) עֲמָל֣ (v.17a); (labial + liquid w/o guttural): בּ֣וֹר (v.16a), חְפְּרֵ֑ (v.16a), וַ֜יִּפֹּ֗ל (v.16b), בְרֹא (v.17a) *No explicit [[#References to God|Reference to God]] *[[#Repeated words|Repeated words]]: עמל (vv.15b, 17a) *[[#Semantically/thematically related words|Words for vice]]: אָוֶן (v.15a), עָמָל (vv.15b, 17a), שֶׁקֶר (v.15b), חָמָס (v.17b) '''CONCLUSION''' Section 7 (v.18) *[[#Communicative function|Communicative function]]: Praise *[[#Similar sounds in adjacent lines|Phonology]]: assonance (long ō); alliteration of line initial א (v.18ab) *Emphatic repetition of [[#References to God|Yahweh's name]] *[[#Person, gender and number|Verb PGN]]: 1cs verbs *[[#Verb forms|Cohortatives]]

Psalm 6/Summary +

'''Section 3''' stands out in several ways: *There is an abundance of figurative/evocative language: weary sighing (7a), drowning/melting a bed with tears (7bc), eye swelling/aging (8ab). *The first line of the section (7a) is the middle line of the psalm; it is also the shortest (7-syllables). *The section begins with a tricolon (v.7abc), the only non-bicolic verse in the psalm. *Deep [[#Range of emotions|emotional grief]] characterizes this section. *[[#Rare words|Rare words]]) cluster in this section. *It is the most phonologically marked section in the psalm: dense alliteration (guttural + sonorant/sibilant); repetition of תִּי (see [[#Sound combinations|above]]). *The chiasm of v.7bc may be the most complex construction in the entire psalm (numerous linguistic correspondences) *The section is uniquely 1st person; no mention of Yahweh (as though already in Sheol, cf. 6b) *There is a unique cluster of [[#Gender|feminine nouns]] +

Psalm 6/Summary +

'''Section 3''', especially '''v.7bc''' (see [[#Prominence|below]]) +

Psalm 2/Lexical Semantics +

'''Sonship language''' This declaration in v.7cd is often interpreted as “a performative declaration of adoption.”'"`UNIQ--ref-000009D7-QINU`"' Israel’s king was metaphorically adopted as God’s son on the day of his enthronement (הַיּוֹם). Yet Craigie argues that “‘I have begotten you’ is metaphorical language; it means more than simply adoption, which has legal overtones, and implies that a ‘new birth’ of a divine nature took place during the coronation.”'"`UNIQ--ref-000009D8-QINU`"' The fact that the verb ילד always refers to biological reproduction and never to adoption supports Craigie’s assertion. +

Psalm 1/Nouns +

'''Subjects''' The subjects are: * the blessed man > the tree that represents him * the wicked > the wind that blows away chaff representing them > wicked/sinners * the LORD * way of the wicked (The last two form one couplet, whereas the first two each form, separately, multiple cola.) '''Semantic Roles''' (Righteous as agent / positive undergoer) # The blessed (righteous) avoids the wicked's ways. # The righteous seeks the Torah of the LORD. # He will prosper like a tree. (Wicked as patient & wind as agent) # The wicked are like chaff # Which the wind blows away (The LORD as experiencer > implied agent / way of the wicked as undergoer) # The wicked will not withstand judgment, nor sinners the assembly of the righteous # The Lord knows the way of the righteous, but the way of the wicked perishes There is a shift from agency (especially active, deliberate choices of the righteous) to the passivity of the wicked, who only receives his due. The only time the wicked are a subject is denying their ability to survive judgment. >> The Lord has an implicit role, which may set up the book of Psalms: his agency does need to be explicit in order to be present. He is the source of the Torah which leads to good choices, and he is the one overseeing and thus ensuring the results. The wicked doesn't need to do anything additional to receive the punishment for his wickedness: it comes as a natural result to his prior choices to become wicked. {| class="wikitable" |- ! Ref. !! Speaker !! Addressee !! Person !! Subject/Agent |- | 1a || Psalmist || || 3 || הָאִישׁ |- | 1b || Psalmist || || 3 || הָאִישׁ |- | 1c || Psalmist || || 3 || הָאִישׁ |- | 1d || Psalmist || || 3 || הָאִישׁ |- | 2a || Psalmist || || 3 || חֶפְצוֹ |- | 2b || Psalmist || || 3 || הָאִישׁ |- | 3a || Psalmist || || 3 || הָאִישׁ |- | 3b || Psalmist || || 3 || עֵץ = הָאִישׁ |- | 3c || Psalmist || || 3 || עֵץ = הָאִישׁ |- | 3d || Psalmist || || 3 || עֵץ = הָאִישׁ |- | 4a || Psalmist || || 3 || הָרְשָׁעִים |- | 4b || Psalmist || || 3 || הָרְשָׁעִים/רוּחַ |- | 5a || Psalmist || || 3 || רְשָׁעִים |- | 5b || Psalmist || || 3 || חַטָּאִים |- | 6a || Psalmist || || 3 || יהוה |- | 6b || Psalmist || || 3 || דֶּרֶךְ רְשָׁעִים |} *'''v.3d.''' This colon is probably the biggest translation problem in this Psalm. The subject of יעשה might be 1. the man or 2. the tree, and that of יצליח might be a. “what the man/tree does”, b. the man /tree or c. God.” ::1a. everything the man does is successful (NIV, Darby, Douay-Rheims, RV, KJV; most French, German and Russian translations) ::1b. everything the man does, he makes succeed ::1c. everything the man does, God makes succeed ::1d. (in) everything the man does, he prospers (most English translations!) ::2a. everything the tree produces flourishes (NJPS, or perhaps “every bud the tree produces, turns into fruit”?) ::2b. everything the tree produces, the tree makes successful ::2c. everything the tree produces, God makes flourish *Who or what is the subject of יַעֲשֶׂה (v.3d)? :“Some think that a tree is the subject of this last line (see American Translation [AT] ‘and whatever it bears comes to maturity’; see also NJV). But most commentaries and translations take the righteous person to be the subject; so TEV ‘they succeed.’”'"`UNIQ--ref-00000934-QINU`"' :“It is only with וכל, where the language becomes unemblematic, that the man who loves the Law of God again becomes the direct subject. The accentuation treats this member of the verse as the third member of the relative clause; one may, however, say of a thriving plant צלח, but not הצליח. This Hiph. (from צלח, Arab. tslh, to divide, press forward, press through, vid., Psalms 45:5) signifies both causative: to cause anything to go through, or prosper (Genesis 34:23), and transitive: to carry through, and intransitive: to succeed, prosper (Judges 18:5). With the first meaning, Jahve would be the subject; with the third, the project of the righteous; with the middle one, the righteous man himself. This last is the most natural: everything he takes in hand he brings to a successful issue (an expression like 2 Chronicles 7:11; 2 Chronicles 31:21; Daniel 8:24).”'"`UNIQ--ref-00000935-QINU`"' :“From the point of view of the semantic content, it cannot be said that D follows on as a third parallel line from B and C. The colon does not concern part of the tree but rather, like line A, is a statement of a more general nature. Moreover, the clause contains no proforms (such as ‘its’ in lines B and C) referring back to the tree, and grammatically it is not contained within the relative clause in which lines B and C are situated. Line D, therefore, evidently stands independently of the preceding two lines. The subject of its first verb, יעשׂה, is 3rd person masculine singular which is best taken as agreeing with והיה at the beginning of the A-line (as, for example, in NIV NASB REB). The subject of והיה, ‘he’, refers to the man who delights in and meditates on God’s law (v.2). The man who esteems the divine law in this way will also prosper in everything he does.” '"`UNIQ--ref-00000936-QINU`"' :“The syntax is ambivalent, and the line could refer to the tree. But the line is best taken as referring to the righteous man and as concluding the first section (vv.1-3).”'"`UNIQ--ref-00000937-QINU`"' :“The closing colon of the stanza [v.3d] introduces a degree of ambiguity. It states, it prospers in everything. The subject of the phrase is ambiguous; it could either be the tree of v. 3 or the righteous one of v. 1. If it is the tree, then the point is that in all weather conditions the tree flourished. If it is the human, then the point is that the environment created by the wicked cannot extinguish the righteous. Like heat applied to a chemical reaction, this ambiguity serves to help the tenor and the vehicle of the simile (the righteous one and the vibrant tree, respectively) marry. The one who studies God’s instruction is the tree transplanted near water.”'"`UNIQ--ref-00000938-QINU`"' :"There is poetic play as well in the ambiguity of the subject of the verb עשׂה which can mean 'produce' or 'do,' as medieval Jewish commentators regularly noticed. In light of the arboreal imagery, one should first take the verb to refer to the plant (Cf. עשה used of plants in Gen 1:11-12; Isa 5:2,4,10; 37:31 [= 2 Kgs 19:30]; Jer 12:2; 17:8; Hos 8:7; 9:17). Ezekiel 17:8-10 is an especially pertinent parallel, for it speaks of a vine planted (שתל) by abundant waters to be productive (עשה), a plant that is expected to flourish (צלח). Understanding the well-rooted plant to be the subject, therefore, one might translate the subject with the English neuter: “whatever it produces thrives” (NJPS). This is the interpretation of the Targums and was followed by Radaq. At the same time, as Ibn Ezra and others prefer, the subject may be the commendable person who delights in Yhwh's תורה and, like Joshua, engages it 'day and night.' Hence the subject of עשה is not only the plant ('it') but also the commendable one ('he'): 'whatever he does prospers' (NIV; similarly KJV, NRSV). Diodore of Tarsus is perceptive in his interpretation, for he recognizes that the poet is moving from the figure (the tree) to its referent (the person). Ambiguity is a tool of the poet at this point, and it is particularly shrewdly employed, for the commendable person and the tree become one and the same."'"`UNIQ--ref-00000939-QINU`"' *Who or what is the subject of יַצְלִיחַ (v.3d)? :"Furthermore, just as the subject of עשה is not exclusive, so also the subject of is not exclusive. It may refer to all that the tree produces—its fruit (v. 3a) and צלח foliage (v. 3b) will be abundant: “all that it produces will flourish” (so Jerome; similarly Augustine, Hilary of Foitiers, Cassiodorus). It may refer to all that the commendable person does: “all that he does will succeed” or he will bring all he does to a successful conclusion (so Midr. Teh. 1:12,13; Peshitta; Diodore ofTarsus; Aquinas; NJB: “every project succeeds”), an interpretation that is compelling in light of the intertextuality with Josh 1:7-8. It may also refer to God, as Erasmus implies: “Whatever they do, they have God as their guide.... How could anyhing undertaken with Gods guidance fail to prosper?” So one may translate, “All that he does. He will prosper.” Indeed, the ''hiphil'' of the verb, which may be transitive, intransitive, or causative, allows a surfeit of meaning here, altogether performing the flourishing that is conveyed. The promise of flourishing is being played out in the abundance of lines and in the polyvalence of the text." :See the related discussion [[#Verbs|Verb stem types (''binyanim'')]]

Psalm 1/Summary +

'''Translation by Sebastian Floor''' 1 Blessed is the man who has not walked according to the counsel of wicked people, nor lived according to the way of sinners, nor dwelt in the assembly of scoffers. 2 On the contrary, his delight has been in the law of God. On his law he muses day and night. 3 He will be like a tree transplanted on channels of water whose fruit will be borne on time and whose leaf will not wither. In whatever he might do, he will succeed. 4 It is not so for the wicked. On the contrary, he is like the chaff which wind blows away. 5 Therefore, the wicked will not be able to arise to accuse in judgment, nor will sinners be able to in the assembly of the righteous 6 because Yahweh cares for the righteous on life’s journey, but the wicked will be lost. '''Translation by Kevin Grasso''' 1 Blessed is the man who has not walked according to the counsel of wicked people, nor lived according to the way of sinners, nor dwelt in the assembly of scoffers. 2 On the contrary, his delight has been in the law of God. On his law he muses day and night. 3 He will be like a tree transplanted on channels of water whose fruit will be borne on time and whose leaf will not wither. In whatever he might do, he will succeed. 4 It is not so for the wicked. On the contrary, he is like the chaff which wind blows away. 5 Therefore, the wicked will not be able to arise to accuse in judgment, nor will sinners be able to in the assembly of the righteous 6 because Yahweh cares for the righteous on life’s journey, but the wicked will be lost. '''Translation by Brad Willits''' 1 Happy is the good man :Who doesn’t listen to the advice of wicked people, :Who doesn’t hang out with them, :Who doesn’t spend time listening to their schemes. 2 The good man :Delights in learning about God’s Truth :And spends hours reflecting on it. 3 His life flourishes like a tree planted by the river. :He is productive and lets nothing get him down. :Everything he touches succeeds. 4-5 But it is not that way with the wicked. :They cannot stand the test of honest truth :And they are an eye sore in a group of good people. Their life does not flourish like a well-watered tree, :Rather their leaves dry up :And the winds of life blow them away. 6 God walks with the righteous down their good road, But he leaves the wicked to pursue their own self-destruction. '''Translation by Ryan Sikes''' :1Oh, how happy is the man who :Has not walked by bad advice, :Has not stood in a path of vice, :Has not dwelt in a land of lies! :2But in the teaching of the Lord is his delight. :On his teaching does he dwell by day and night. :3He is like a tree of life :Planted on fresh flowing streams. :Fruit in season! Leaves unfading! :Always blooming! Ever green! :4Oh, how different are the wicked! :Like chaff that's driven by the wind. :5They will not rise up to contend. :They will not stand with righteous men. :6For Yahweh knows the way of the just. :The wicked's way will wind up lost.

Psalm 2/Lexical Semantics +

'''v. 1a''' *רָגְשׁוּ – The Hebrew verb רָגַשׁ occurs only here. In Dan. 6:6, 11, 15 the Aramaic cognate verb describes several officials acting as a group. A Hebrew nominal derivative is used in Ps. 55:14 of a crowd of people in the temple. Thus the context must direct the choice of a suitable equivalent in the TL—here, “rebel.” '''v. 1b''' *לְאֻמִּים – "countries" or “peoples” – the Heb. noun לְאֹם is used especially in poetic texts, e.g., Ps. 7:8. *יֶהְגּוּ – The verb הָגָה is variously rendered, depending on the context, e.g., “recite quietly, meditate, moan, growl (lion).” Here it has the metonymic sense of enemies “devising, planning, plotting” (see Ps. 38:12; Pr. 24:2). This verb also occurs in Psalm 1—there in a positive sense with reference to the righteous (1:2)—thus forming another concrete, here contrastive connection between these two foundational, Psalter-initiating texts. *רִיק – Lit., “[plotting] emptiness.” The noun ִריק (“emptiness”) may characterize the rebels’ behavior as “worthless, morally corrupt,” but more likely the term refers to the actual fruitless outcome of their plots, i.e., failure. This nuance is brought out in the rest of the psalm. '''v. 2a''' *יִתְיַצְּבוּ – "Take their stand" or "form a united front." The verb יָצַב is found only in the Hithpael conjugation. *מַלְכֵי אֶרֶץ – The hyperbolic expression “kings of the earth” refers to all those pagan kings, rulers, chieftains, warlords who had been conquered by and were subject to Israel in its heyday, in the latter days of King David and especially King Solomon. '''v. 2b''' *נוֹסְדוּ – "Collaborate" or "conspire together.” The verbal form is a Niphal from יָסַד, defined in BDB as “establish, found.” *מְשִׁיחוֹ – The Davidic king is the referent, as is clear from vv. 6-7. In ancient Israel, the king chosen with the ritual of someone anointing him with oil. '''v. 4a''' *יוֹשֵׁב – Lit., “the one sitting”; the Hebrew verb יָשַׁב is used metonymically in this royal setting with reference to “sitting enthroned” (see Pss. 9:7; 29:10; 55:19; 102:12; 123:1); this nominalized participle severs as a divine epthet. *יִשְׂחָק – Lit., “he laughs” (שָׂחַק); as the next, parallel line indicates, this refers to derisive, scornful laughter—surely not “amusement.”'"`UNIQ--ref-000009C6-QINU`"' '''v. 4b''' *יִלְעַג – "scoffs at," "derides," "mocks" (לָעַג) This action (and that of the previous colon) on the part of Yahweh denotes his power over the evil kings. Translators should be careful to chose terms that will not put God in a negative light, rather to indicate his sovereign nature. '''v.5b.''' *יְבַהֲלֵמוֹ – Joseph Lam argues, based on an Ugaritic parallel, that this action “is best understood, not as an act of terrifying the rulers of the earth but as YHWH’s (metaphorical) disinheritance of them, a declaration that is naturally followed by the designation of his anointed one as the exclusive heir of the nations (2:8).”'"`UNIQ--ref-000009C7-QINU`"' '''v. 6''' *נָסַכְתִּי – "I have installed” is a metonymic translation (lit., ‘poured out a libation’); perhaps the verb (נָסַךְ) may be rendered “consecrated,” “anointed” here—even performatively: “I hereby install” (cf. 7c). **Alternatively, the verb נָסַכְתִּי (v. 6) may mean “to pour out” in a metallurgical sense (i.e., to pour liquid metal into a mold).'"`UNIQ--ref-000009C8-QINU`"' The use of this word in Psalm 2:6, with the king as the patient, reflects the underlying conceptual metaphor, “Israel's King is Yahweh’s Image/[[idol|Idol]].” Yahweh has cast the king as a [[craftsman]] casts an [[idol]]. This interpretation of נָסַכְתִּי is supported by the following considerations: :#In Biblical Hebrew, נסך almost always means to “pour out.” In the Qal stem, it can refer to the pouring out of libations (Ex. 30:9 [patient: נֵסֶךְ]; Isa. 30:1 [patient: מַסֵּכָה]; Hos. 9:4 [patient: יַיִן]) or to the casting of metal (Isa. 40:19 [patient: פֶּסֶל]; 44:10 [patient: פֶּסֶל]).'"`UNIQ--ref-000009C9-QINU`"' This usual sense of the word is not problematic so long as the conceptual metaphor – the King is Yahweh's (metal) image – is recognized. :#The idea of the king as God’s “image” is thoroughly biblical (cf. Gen. 1:26) and found elsewhere in the Ancient Near East.'"`UNIQ--ref-000009CA-QINU`"' :#The sacred hill of [[Zion]] (עַל צִיוֹן הַר קָדְשִׁי) is a reference to the location of Yahweh’s temple, a temple being the ideal place for an idol. *הַר קָדְשִׁי – Lit., “the hill of holiness” – here a reference to the place, setting, or general situation in which Yahweh and his anointed king exercise their co-rule over God’s saints and, in a Messianic sense, over all people—the righteous in blessing, the wicked in judgment. '''v. 7a''' *חֹק – The “decree” in this case is the “personal covenant document, renewing God’s covenant commitment to the dynasty of David.”'"`UNIQ--ref-000009CB-QINU`"' G. H. Jones notes that “almost without exception the word ֹחק appears in connection with the Covenant made.”'"`UNIQ--ref-000009CC-QINU`"' '''v. 9a''' *שֵׁבֶט – The Hebrew term שֵׁבֶט can refer to a “staff” or “rod” (hence the possible allusion to “shepherding” in the preceding line). But here it undoubtedly refers to the Davidic king’s royal scepter, symbolizing his sovereignty and right to rule. '''v. 11a''' *עִבְדוּ – The Hebrew verb translated “serve” (עבד) refers here to submitting to the Lord’s gracious sovereignty as expressed through the rule of the Davidic king. Such “service” (perhaps even “worship”) in a human ANE setting would involve maintaining allegiance to the Davidic king—and God!—as “vassals” by paying the stipulated tribute and making regular sacrificial offerings of obeisance to the deity. '''v. 11b''' *גִּילוּ – The verb גִּיל normally means “rejoice,” but this meaning does not seem to fit well together with “in trembling” (but see Goldingay'"`UNIQ--ref-000009CD-QINU`"'). Some try to understand "trembling" (and the parallel יִרְאָה) in the sense of "reverential awe" and then take the verbs “serve” and “rejoice” in the sense of “worship” (cf. NASB). But רְעָדָה (“trembling”) and its related terms consistently refer to utter terror and fear (see Ex. 15:15; Job 4:14; Pss. 48:6, 55:5, 104:32; ִגּיל Isa. 33:14; Dan. 10:11) or at least great emotional distress (Ezr. 10:9). It seems more likely here that גִּיל carries its polarized meaning “mourn, lament,” as in Hos. 10:5. “Mourn, lament” would then be metonymic in this context for “repent” (referring to one’s rebellious ways). On the meaning of the verb in Hos. 10:5, see F. I. Andersen and D. N. Freedman, Hosea (AB).'"`UNIQ--ref-000009CE-QINU`"''"`UNIQ--ref-000009CF-QINU`"' '''v. 12a''' *נַשְּקו – kiss the Son = show reverence, submission, and honor to a superior (I Sam. 10:1, I Kings 19:18). *בַר – If the MT's text is accepted, then there are at least three ways of interpreting the word בַּר: as an adjective from ברר functioning as an adverbial (“purely, cleanly”); as a noun meaning “field” (as in Job. 39:4); as the Aramaic word for “son,” referring to “God’s Son”, i.e. established king in 2:7. See below on [[#Variants|Variants]]. '''v. 12b''' *יֶאֱנַף – Elsewhere in BH the subject of this verb is consistently the LORD, suggesting it may be a technical term for divine anger. A Moabite cognate occurs in the Mesha inscription, where it is used of the Moabite god Chemosh's anger at his people'"`UNIQ--ref-000009D0-QINU`"''"`UNIQ--ref-000009D1-QINU`"' '''v. 12b''' *דֶרֶךְ – Lit., “and you will perish [in the] way.” The Hebrew word דֶרֶךְ (“way”) here refers to their rebellious behavior. '''v. 12d''' *אַשְׁרֵי – The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness — perhaps better: overall “well-being”—that God-given security and prosperity produce (see Pss. 1:1 (''inclusio'' of Pss. 1-2), 34:9, 41:1, 65:4, 84:12, 89:15, 106:3, 112:1, 127:5, 128:1, 144:15).

Psalm 3/Mathematical +

'''v. 2ab.''' {|style="text-align:right;" |- | יְ֭הוָה מָֽה־רַבּ֣וּ צָרָ֑י |- | רַ֜בִּ֗ים קָמִ֥ים עָלָֽי |} *Syntax - If the participle קָמִים is regarded as the predicate, the two lines are chiastic with respect to the order of arguments (V-S//S-V). *Morphology - Both predicates (רַבּוּ//קָמִים) are ''Qal'' plural. Both lines end with a first person pronominal suffix (י). *Lexical associations - רַבּוּ and רַבִּים are clearly associated (from the same root רבב), although they are not syntactically parallel. *Semantic relationship between cola - Paradigmatic, synonymous. There is a kind of intensification from the a-line, where the foes are merely described in terms of their quantity, to the b-line, where the foes are taking action ("rising against") the psalmist. The first verb (רַבּוּ) is stative and the second verb (קָמִים) is active. *Phonology - רַבּוּ//רַבִּים (alliteration); צָרָי//עָלָי (assonance/end-rhyme); ē + m ending (rhyme) *Prosody - Syllables: 7//6. Stressed syllables: 3//3. '''v. 3ab.''' {|style="text-align:right;" |- | רַבִּים֘ אֹמְרִ֪ים לְנַ֫פְשִׁ֥י |- | אֵ֤ין יְֽשׁוּעָ֓תָה לּ֬וֹ בֵֽאלֹהִ֬ים סֶֽלָה׃ |} *Syntax – The two lines are syntactically dependent, together forming a sentence of the type S-V-IO-O. The a-line has S-V-IO, and the b-line has O, which is itself an embedded clause. *Semantic relationship between cola – the a-line introduces the direct speech of the b-line. *Phonology – בִּים, -רִים, -שִׁי // -הִים- (assonance/end-rhyme) *Prosody – Syllables: 8//9. Stressed syllables: 3//4. '''v. 4ab.''' {|style="text-align:right;" |- | וְאַתָּ֣ה יְ֭הוָה מָגֵ֣ן בַּעֲדִ֑י |- | כְּ֜בוֹדִ֗י וּמֵרִ֥ים רֹאשִֽי׃ |} *Syntax – (S-SC//SC) *Morphology – parallel noun phrases (מגן בעדי//כבודי ומרים ראשי); first person singular suffix (בעדִי//ראשִי) *Semantic relationship between cola: Paradigmatic (AB//B'). There is an intensification from the static metaphor of the a-line (מָגֵן) to imagery that is more dynamic in the b-line (מָרִים רֹאשִׁי). *Phonology – גֵ֣ן בַּעֲדִ֑י (v.4a) sounds like כְּ֜בוֹדִ֗י (v.4b) (guttural + dental + ē ending) *Prosody – Syllables: 9//8. Stressed Syllables: 4//3. '''v. 5ab.''' {|style="text-align:right;" |- | ק֭וֹלִי אֶל־יְהוָ֣ה אֶקְרָ֑א |- | וַיַּֽעֲנֵ֙נִי מֵהַ֖ר קָדְשׁ֣וֹ סֶֽלָה׃ |} *Syntax – The arrangement of constituents is chiastic (M-V//V-M). The unusual word order (DEF/CAN), according to Lunn, has a discourse function (see [[Syntax and Information Structure|above]]). *Morphology – The 1st-person constituents of the a-line (קוֹלִי...אֶקְרָא) are parallel to 3rd person constituents in the b-line (וַיַּֽעֲנֵנִי...קָדְשׁוֹ). Perhaps more striking is the pairing of verb conjugations (''yiqtol''//''wayyiqtol''). *Lexical association – קָרָא//עָנָה *Semantic relationship between cola – Syntagmatic (action → consequence). *Phonology – Both the first word of the a-line (קוֹלִי) and the last word of the b-line (קָדְשׁוֹ) begin with -קֹ, forming a phonological ''inclusio''. *Prosody – Syllables: 7//8. Stressed Syllables: 3//3. '''v. 6ab.''' {|style="text-align:right;" |- | אֲנִ֥י שָׁכַ֗בְתִּי וָֽאִ֫ישָׁ֥נָה |- | הֱקִיצ֑וֹתִי כִּ֖י יְהוָ֣ה יִסְמְכֵֽנִי׃ |} *Syntax – Each line has 2 clauses (S-V-V//V-c-S-V+o) *Morphology – The bicolon begins and ends with a first person pronoun (אֲנִי//נִי). The perfective intransitive ''qal'' verbs of the a-line are parallel with the perfective intransitive ''hiphil'' verb in the b-line. As in the previous bicolon (5ab), there is a switch from 1st person verbs to a third person verb (יִסְמְכֵֽנִי) in the b-line. *Lexical associations – (שׁכב ישׁן // קיץ) *Semantic relationship between cola – Syntagmatic, temporal progression (a: lying down → falling asleep → b: waking up). The כִּי clause in the b-line probably grounds only the action of waking up (הֱקִיצוֹתִי) and not the actions of the a-line as well. *Phonology – נִי (rhyme) *Prosody – Syllables: 9//11. Stressed Syllables: 3//4. '''v. 7ab.''' {|style="text-align:right;" |- | לֹֽא־אִ֭ירָא מֵרִבְב֥וֹת עָ֑ם |- | אֲשֶׁ֥ר סָ֜בִ֗יב שָׁ֣תוּ עָלָֽי׃ |} *Syntax – The lines are syntactically dependent; the second is a relative clause modifying the final constituent of the a-line (עם). *Morphology – A ''qal'' imperfect 1cs verb (אִירָא) in the a-line parallels a ''qal'' perfect 3cp verb (שָׁתוּ) in the b-line, thus continuing the pattern of alternation between 1st and 3rd person. *Semantic relationship between cola – Syntagmatic, base-attribution. There is an intensification from the a-line, where the people are merely said to exist in great number, to the b-line, where they actively and aggressively surround the psalmist (cf. 2ab). *Prosody – Syllables: 7//8. Stressed Syllables: 3//4. '''v. 8ab.''' {|style="text-align:right;" |- | ק֨וּמָ֤ה יְהוָ֙ה׀ |- | הוֹשִׁ֨יעֵ֤נִי אֱלֹהַ֗י |} *Syntax – Parallel (V - voc // V+o - voc) *Morphology – Parallel imperatives (קוּמָה//הוֹשִׁיעֵנִי) and vocatives (יְהוָה//אֱלֹהַי). The a-line impv. is ''qal'', and the b-line impv. is ''hiphil''. The paired lexical items לֶחִי//שִׁנֵּי are morphological opposites: לֶחִי m.s.abs. // שִׁנֵּי f.pl.cstr. *Lexical association – יהוה//אלהים *Semantic relationship between cola – Syntagmatic (action → purpose). The psalmist calls on Yahweh to rise up (a) in order to rescue him (b). *Prosody – Syllables: 4//7. Stressed Syllables: 2//2. '''v. 8cd.''' {|style="text-align:right;" |- | כִּֽי־הִכִּ֣יתָ אֶת־כָּל־אֹיְבַ֣י לֶ֑חִי |- | שִׁנֵּ֖י רְשָׁעִ֣ים שִׁבַּֽרְתָּ׃ |} *Syntax – Chiastic (V - O - M // O - V) *Morphology – This is the only pairing of two non-''qal'' verbs in the psalm. The contrast between relatively unique verb stems (''hiphil''//''piel'') is highlighted by the fact that the morphology of the verbs is otherwise the same (''qatal'' 2ms). *Lexical association – נכה//שׁבר; איב//רשׁע; לחי//שׁן *Semantic relationship between cola – Syntagmatic (action → consequence). The shattering of teeth results from the striking of the jaw. *Phonology – alliteration of כ/ח in the a-line and of שׁ in the b-line. *Prosody – Syllables: 11//8. Stressed Syllables: 3//3. '''v. 9ab.''' {|style="text-align:right;" |- | לַיהוָ֥ה הַיְשׁוּעָ֑ה |- | עַֽל־עַמְּךָ֖ בִרְכָתֶ֣ךָ סֶּֽלָה׃ |} *Syntax – Parallel verbless clauses (SC-S//SC-S) *Morphology – The parallel nouns are both feminine singular (ישועה//ברכה). The third person reference to Yahweh in the a-line becomes 2nd person pronominal suffixes in the b-line. *Semantic relationship between cola – Syntagmatic (fact → consequence). The fact that Yahweh can save means that his people will be blessed. The rescue of God's king results in blessing for God's people. *Prosody – Syllables: 6//7. Stressed Syllables: 2//2.

Psalm 9/Verbs +

'''v.14a.''' "The form חַנְנֵנִי (not חָנְנֵנִי) might be explained as imperative ''Piel'' = חַנְּנֵנִי."'"`UNIQ--ref-00001043-QINU`"' '''v.17b.''' Several versions (G, α', S, T) read a ''niphal'' perfect form (נוֹקַשׁ) instead of the MT's ''qal'' participle (נוֹקֵשׁ). "Interpretations as transitive active ('in his own works, he entangles the ungodly') or intransitive active ('the ungodly gets entangled in his own works') are equally possible."'"`UNIQ--ref-00001044-QINU`"' "The intransitive verb of v.16 (טבעו) is continued in the next three cola by three Niphal forms: נלכדה – נודע – נוקשׁ. This beautiful chain is an important argument for indeed determining יקשׁ in v.17b instead of a Qal participle of נקשׁ.'"`UNIQ--ref-00001045-QINU`"' "Strophe 8 (vv.16-17) is dominated by passives."'"`UNIQ--ref-00001046-QINU`"' +

Psalm 5/Mathematical +

'''v.2ab''' (abc // b'a') {| |- | cיְהוָ֗ה || bהַאֲזִ֥ינָה || aאֲמָרַ֖י |- | || a'הֲגִֽיגִי || b'בִּ֣ינָה |} Chiastic Correspondences: *syntactic (O V // V O) *morphological (m.n.1csx / ms impv. // ms impv. / m.n.1csx) *phonological correspondence between b (הַאֲזִ֥ינָה) and b' (בִּ֣ינָה) '''v.3ab''' (abc // b'a') {| |- | cמַלְכִּ֥י וֵאלֹהָ֑י || bלְק֬וֹל שַׁוְעִ֗י || aהַקְשִׁ֤יבָה |- | || a'אֶתְפַּלָּֽל || b'כִּֽי־אֵ֜לֶ֗יךָ |} Chiastic Correspondences: *grammatical (V Mpp // Mpp V) '''v.6ab''' (abc // c'b') {| |- | cלְנֶ֣גֶד עֵינֶ֑יךָ || bהֽ֭וֹלְלִים || aלֹֽא־יִתְיַצְּב֣וּ |- | b'כָּל־פֹּ֥עֲלֵי אָֽוֶן׃ || c'שָׂ֜נֵ֗אתָ || |} Chiastic Correspondences: *semantic (evildoers / Yahweh // Yahweh / evildoers) *phonological correspondence between b (עֵינֶ֑יךָ) and b' (שָׂ֜נֵ֗אתָ) '''v.7ab''' (ab // b'a') {| |- | bדֹּבְרֵ֪י כָ֫זָ֥ב || aתְּאַבֵּד֘ |- | a'יְתָ֨עֵ֥ב׀ יְהוָֽה || b'אִישׁ־דָּמִ֥ים וּמִרְמָ֗ה |} Chiastic Correspondences: *syntactic (V O // O V) *morphological (''piel yiqtol'' verb / bound phrase // bound phrase / ''piel yiqtol'' verb) *strengthened by phonological correspondences: alliteration of labials in b and b'; both verbs (a, a') have dental + guttural + labial with the same basic vowel pattern '''v.8ab''' (abc//b'c'a') {| |- | || cבֵיתֶ֑ךָ || bאָב֣וֹא || aבְּרֹ֣ב חַ֭סְדְּךָ || וַאֲנִ֗י |- | a'בְּיִרְאָתֶֽךָ׃ || c'אֶל־הֵֽיכַל־קָ֜דְשְׁךָ֗ || b'אֶשְׁתַּחֲוֶ֥ה || || |} Chiastic Correspondences: *syntactic (Spn Mב V M // V M Mב) *morphological (ב-np-2msx / ''qal yiqtol'' 1cs / ms.noun-2msx // ''qal yiqtol'' 1cs / ms.np-2msx / ב-noun-2msx) *semantic (abstract noun / motion verb / Yahweh's temple // motion verb / Yahweh's temple / abstract noun) '''v.9ab''' (abc // c'b') {| |- | cלְמַ֥עַן שׁוֹרְרָ֑י || bנְחֵ֬נִי בְצִדְקָתֶ֗ךָ || aיְהוָ֤ה׀ |- | b'דַּרְכֶּֽךָ׃ || c'הַושַׁ֖ר לְפָנַ֣י |} Chiastic Correspondences: *Phonological correspondences between c and c' (alliteration of שׁ + ר; rhyming of ''ay''-diphthong) and b and b' (ךָ ending) *Semantic correspondence between b and b' (semantic domain of pathway; pathway as a figure for righteousness [בְצִדְקָתֶ֗ךָ = דַּרְכֶּֽךָ]) '''v.10abcd''' (ab // b'a') These lines are interconnected by a number of complementary patterns, some of which are chiastic. The tetracolon as a whole forms a single ab//b'a' chiasm based on phonological and semantic correspondences (see below). Within this larger chiasm, there are smaller chiasms based on syntax (ab//ba//ab//ba) as the subject/predicate word order alternates. In addition to these chiastic patterns, there is a non-chiastic (abab) pattern that connects these verses as the predicates alternate grammatical number (sg/pl/sg/pl). {| |- | Sub נְכוֹנָה֘|| Predכִּ֤י אֵ֪ין בְּפִ֡יהוּ || '''A''' || singular |- | Predהַ֫וּ֥וֹת|| Subקִרְבָּ֪ם || '''B''' || plural |- | Sub גְּרוֹנָ֑ם || Predקֶֽבֶר־פָּת֥וּחַ || '''B'''' || singular |- | Predיַחֲלִֽיקוּן׃|| Subלְ֜שׁוֹנָ֗ם || '''A'''' || plural |} Chiastic Correspondences: *The clearest correspondence is that between 10b and 10c, forged by the phonological recursion of the consonants ק–ר–ב (*the same as בקר, cf. v.4ab). *The connection between 10bc is also semantic: "open grave" (קבר פתוח) corresponds to "chasm" (הוה), and "throat" (גרון) corresponds to "insides" (קרב). *10a and 10d also correspond semantically: steadiness (נכונה) and slipperiness (חלק) are opposites, while mouth (פה) and tongue (לשׁון) are clearly associated. '''v.11bc''' (ab // b'a') The chiasm in v.11 is limited to the two middle lines (11bc). The (sg/pl/sg/pl) predicate pattern of the previous verse continues in this verse as well.. {| |- | אֱֽלֹהִ֗ים|| הַֽאֲשִׁימֵ֙ם׀ || singular |- | b מִֽמֹּעֲצ֪וֹתֵ֫יהֶ֥ם|| aיִפְּלוּ֘ || plural |- | a' הַדִּיחֵ֑מוֹ || b'בְּרֹ֣ב פִּ֭שְׁעֵיהֶם || singular |- | בָֽךְ׃|| כִּי־מָ֥רוּ || plural |} Chiastic Correspondences: *11bc: syntactic (V / Mpp // Mpp V) *11bc: morphological (verb / prep+noun+3msx // pp+np+3msx / verb) *11bc: semantic (modal verb involving destruction / "schemes" // "evil-doings" / modal verb involving destruction) '''v.12abcd''' (ab // b'a') As in v.10abcd, so this tetracolon forms a single ab//b'a' chiasm, within which the middle lines (12bc) form a smaller chiasm. {| |- | bכָל־ח֪וֹסֵי בָ֡ךְ|| aוְיִשְׂמְח֙וּ || '''A''' |- | aיְ֭רַנֵּנוּ|| cלְעוֹלָ֣ם || '''B''' |- | c עָלֵ֑ימוֹ|| aוְתָסֵ֣ךְ || '''B'''' |- | bאֹהֲבֵ֥י שְׁמֶֽךָ׃|| aוְֽיַעְלְצ֥וּ בְ֜ךָ֗ || '''A'''' |} Chiastic Correspondences: *Grammatical correspondence between 12a and 12d: both have Verb (''qal weyiqtol'') + Subject (''qal'' ptc construct chain) *Phonological correspondence between 12a and 12d: בָךְ//בְךָ *Phonological correspondence between 12b and 12c: לעולם // עלימו; each line is two words. *12bc form a chiasm based on grammatical and phonological features: M (לעולם) V (''yiqtol'') // V (''yiqtol'') M (עלימו)

Psalm 4/Verbs +

'''v.2b.''' הִרְחַבְתָּ – Some scholars have argued that the ''qatal'' verb in v.2b (הִרְחַבְתָּ) is precative,'"`UNIQ--ref-00000BA8-QINU`"' "a directive mood that signals that the utterance is a request."'"`UNIQ--ref-00000BA9-QINU`"' The ''qatal'' verb in v.2b fits the criteria proposed by Buttenwieser, namely, that precatives are "invariably found alternating with the imperfect or the imperative."'"`UNIQ--ref-00000BAA-QINU`"' Goldingay argues that "the broader as well as the narrower context of the psalm supports the precative understanding," since there is no other "prayer" (תפלה, v.2c) in the psalm.'"`UNIQ--ref-00000BAB-QINU`"' However, as in every other case of the so-called precative ''qatal'', "it is also possible to postulate that one of the more typical senses of the ''qatal''/perfect (e.g., present perfect) is involved."'"`UNIQ--ref-00000BAC-QINU`"' In v.2b, the psalmist looks to past deliverance to ground his present requests (v.2ac). The psalmist's "prayer" (תפלה, v.2c) comes in v.7b as the king here takes up the priestly benediction of Num. 6. +

Psalm 6/Mathematical +

'''v.3.''' "The syntactic, morphological, and phonological (i.e., rhymed) parallelism involving an initial imperative followed by a vocative in the two cola of v.3 serves to audibly heighten the deep pathos of the psalmist’s appeal... We note also the typical poetic heightening or specification that occurs in the second parallel line (3b)."'"`UNIQ--ref-00000D4F-QINU`"' +

Psalm 8/Figurative +

'''v.5.''' "The first stanza swells to its finale with the question that is posed in v.5. This daunting question... is the axis on which the poem pivots."'"`UNIQ--ref-00000F82-QINU`"' +

Psalm 4/Mathematical +

'''v.5b.''' אִמְרוּ בִלְבַבְכֶם עַל־מִשְׁכַּבְכֶם וְדֹמּוּ This line is marked in other ways as well: *It is the longest line in the psalm (12 syllables). Note that this was the case also for Psalm 3. *It contains a higher concentration of repeated lexical items than any other line. The roots אמר, לבב, and שׁכב are repeated throughout the rest of the psalm in the same order in which they occur in v.5b. Each repeated root appears in the a-line of a succeeding bi/tricolon: אמר is repeated in v.7a, לבב in v.8a, and שׁכב in v.9a. *The image of lying down in bed is a thematically important image in this evening psalm. The psalm concludes with the same image (v.9). In conclusion, v.5b may be regarded as the thematic peak of the psalm. +

Psalm 3/Mathematical +

'''v.6ab.''' אֲנִ֥י שָׁכַ֗בְתִּי וָֽאִ֫ישָׁ֥נָה הֱקִיצ֑וֹתִי כִּ֖י יְהוָ֣ה יִסְמְכֵֽנִי׃ In terms of syllables, this is also the longest line the psalm (20 syllables). If v.8 is considered a tricolon, then the middle line of the psalm would be v.6a. +