Property: Discussion

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Psalm 2/Nouns +

Shifts in speaker/addressee are accompanied by shifts in scene/location. The first section (vv. 1-3) presents a scene on earth (אֶרָץ), and the second section (vv. 4-6) presents a scene in heaven (בַּשָּׁמַיִם). The third section (vv. 7-9) is focused on the King in Zion (צִיּוֹן הַר קָדְשִׁי), the place where heaven and earth meet. The fourth section (vv. 10-12) represents a return to earth, where the kings of the earth (אֶרָץ) are addressed. +

Psalm 3/Summary +

Special features appear to cluster especially at the end of the psalm (vv.8-9). v.8ab *imperatives *repetition of key lexical items (קום // ישׁע, cf. vv.2-3) *vocatives *repetition of divine names (יהוה // אלהי) *''Hiphil'' verb stem *unique prosodic structure: syllables (4//7), stress-units (2//2) v.8cd *graphic imagery *chiasm: a (הכית) b (איבי) c (לחי) // c' (שׁני) b' (רשׁעים) a' (שׁברת) *alliteration of velars in 8c (cf. ק in v.8a) *alliteration of שׁ in 8d (cf. שׁ in v.8b) *alliteration of velars + gutturals + dentals in 8c creates striking sound that reflects the semantic content *unique verb stems (''Hiphil''//''Piel''); the only ''piel'' in the psalm *surprising verb form (''qatal'') *length: in terms of words and syllables, v.8c is the longest in the psalm v.9ab *verbless clauses *line length: 2 stress units per line *repetition of divine name (יהוה, v.9a) *marked word order (v.9a) *repetition of key word ישׁע (v.9a) *definite article (הישׁועה; the only occurrence in the psalm) *repetition of ל preposition (v.9a; cf. v.3b) *repetition of עם (v.9b; cf. v.7a) *parallel feminine nouns +

Psalm 3/Summary +

Structural symmetry is clearly evident, that is, a concentric pattern involving four strophes (stanzas) of two verses each, with an inner core (B-C) expressing the psalmist’s explicit trust in the LORD, being bracketed by a description of his current dire situation (A) and consequent appeal for help (D). Each strophe except the third (C) concludes in סֶלָה. The roughly chiastic strophic structure is diagrammed below: ::'''A. Complaint/Lament (2-3)''' :::'''B. Profession: Reliability of YHWH (4-5)''' :::'''B’ Profession: David’s confidence (6-7)''' ::'''A’ Appeal & Answer (8-9)''' "There are also elements in the text that lend a certain legitimacy to the linear symmetry AB-A'B': the oppressive עָלַי emanating from the enemies and their predicate in vv.2b and 7b, and the subtle echo of רבב (''ter'' in strophe 1) in v.7a; and there is יהוה in the vocative which occupies the second position in 4a\\8a, and the attributes 'shield' and 'head' (strophe 2) versus 'jaw' and 'teeth' (strophe 4)."'"`UNIQ--ref-00000B2B-QINU`"' +

Psalm 4/Context +

The King is the one who is speaking in this Psalm. In fact, he is the subject, the “I” and the “we,” in almost all of the Psalms, as I believe Eaton has shown successfully in his book, Kingship and the Psalms.'"`UNIQ--ref-00000BF9-QINU`"' What is the crisis behind the lament? I suggest that a crisis of drought, or a lack of rain, makes the diverse details of the Psalm hang together very well. We note in verse 7, “Many are saying, ‘Who can show us any good?’ ” The word “good” is a metonymy for rain, which is absolutely crucial to an agricultural economy in the land of Palestine. Rain is essential for crops, for the flocks and herds, and above all for human survival. It is the good ''par excellence''. It is the key to the Good Life. This interpretation of Psalm 4:7 can be corroborated from parallel passages of Scripture. First consider Jeremiah 5:24, 25: :They do not say to themselves, ::‘Let us fear the LORD our God, :who gives autumn and spring rains in season, ::who assures us of the regular weeks of harvest.’ :Your wrongdoings have kept these away; ::your sins have deprived you of good (NIV). Here we can see that the word “good” is parallel to the “autumn and spring rains in season” as well as to “the regular weeks of harvest.” Consequently the term “good” is employed by Jeremiah as a metonymy for rain. Secondly, notice the same thing in Psalm 85:12(13) - “The LORD will indeed give what is good, and our land will yield its harvest” (NIV). Once again we see that “good” is parallel to the word “harvest.” In the ancient Near East the king was held responsible for the rain.'"`UNIQ--ref-00000BFA-QINU`"' The crisis of drought, however, is only the beginning of the problem. The central issue is the danger of turning to false gods or idolatry. Look at verse 3. :How long, O men, will you turn my ::glory into shame? :How long will you love delusions and ::seek false gods? SELAH (NIV) A number and variety of derogatory expressions for idolatry are employed in the Old Testament: #אָוֶן = nothing: Isaiah 41:29, Hosea 12:12, I Samuel 15:23, Isaiah 1:13, 66:3, Zechariah 10:2 #אֱלִֹיל = weak/worthless thing: Leviticus 19:4, 26:1, Isaiah 2:8, 18, 20bis, Psalm 96:5 (= I Chronicles 16:26), Psalm 97:7 #הֶבֶל = breath/vapour: Jeremiah 10:15, 16:19, 51:18, Deuteronomy 32:21, I Kings 16:13, 26, Jeremiah 8:19, 10:8, 14:22, Psalm 31:7, Jonah 2:9 (all plural; for singular see 2 Kings 17:15 and Jeremiah 2:5 and cf. Jeremiah 10:15, 16:19, and 51:18) #רִיק = emptiness: Psalm 4:2 - Note the association of הבל and ריק in Isaiah 30:7 and 49:4 #כָזָב = lie: Amos 2:4, Psalm 40:5 #שָׁוְא = emptiness: Jeremiah 18:15, Jonah 2:9, Psalm 31:7 #שֶׁקֶר = falsehood: Jeremiah 10:14, 51:17, Isaiah 44:20 These terms all refer to idols as deception or non-entities. In addition, note that the verbs used in Psalm 4:2 are appropriate for idolatry. The verb אהב is occasionally used of idolatrous worship (cf. Hosea 4:18 and Jeremiah 8:2) and the verb בקשׁ is frequently used of seeking God, often in a cultic setting'"`UNIQ--ref-00000BFB-QINU`"' Thus the language of Psalm 4:3 lends itself much more suitably to the idea that the men of rank are resorting to idolatry rather than the interpretation that they are receiving false and unfounded accusations against David and his reputation. The Canaanites worshipped Baal, the son of Dagon. Also known as Hadad, Baal was the rain god, or the god of the storm. A stele found in the temple at the ancient city of Ugarit pictures Baal as a handsome young man standing strong, grasping a forked spear in his left hand and brandishing a club over his head with his right.'"`UNIQ--ref-00000BFC-QINU`"' His club represents thunder; his lance represents lightning. The horns of his helmet are the horns of a bull, his cult symbol, which represents life and fertility. There were other gods too, in the ancient Near East which represented fertility and life. David, the King, attacks these false gods as a delusion and a lie. How appropriate to the situation of Psalm 4 are the words of the prophet Jeremiah: :“... My people have exchanged their Glory ::for worthless idols. :Be appalled at this, O heavens, ::and shudder with great horror,” :::declares the Lord. :“My people have committed two sins: :They have forsaken me, ::the spring of living water, :and have dug their own cisterns, ::broken cisterns that cannot hold water.” ::::(Jeremiah 2:11-13, NIV) In a land where rain is absolutely essential for survival it is no wonder that the LORD is spoken of as “the fountain of living water” (Jeremiah 2:13, 17:13). Consider too, the words of the prophet Zechariah. :Ask the LORD for rain in the springtime; ::it is the LORD who makes the storm clouds. :He gives showers of rain to men, ::and plants of the field to everyone. :The idols speak deceit, ::diviners see visions that lie; :they tell dreams that are false, ::they give comfort in vain. :Therefore the people wander like sheep ::oppressed for lack of a shepherd. :::(Zechariah 10:1,2, NIV) Here the prophet Zechariah addresses the people in much the same way that the King speaks to his nobles in Psalm 4:2.

Psalm 2/Mathematical +

The LXX has διάψαλμα (סלה) at the end of v. 2. +

Psalm 4/Context +

The Old Greek translation of Psalm 4:5 (ὀργίζεσθε καὶ μὴ ἁμαρτάνετε) is quoted by Paul in Eph. 4:26. Interestingly, Paul expands on the quotation, adding what may be his own interpretation: ὁ ἥλιος μὴ ἐπιδυέτω ἐπὶ τῷ παροργισμῷ ὑμῶν. He draws on the image of the setting sun which is already implicit in this evening psalm (v.5b, 9). Verse 5 of Psalm 4 is indeed the most linguistically marked verse in the Psalm (it occurs in the middle of the psalm and contains a cluster of repeated words and figurative/evocative language), though 5a, quoted in Ephesians, is less marked than 5b. +

Psalm 5/Context +

The Psalm appears to presuppose a situation in which the king (David, the Psalmist) faces a rebellion. Wicked men who want to exalt themselves to a position of power (הוללים, cf. Ps. 75:5-11) have rebelled against Yahweh (v.11d). "Verses 5f. suggest that they aspire to the privileges of God's ruler – to have God's legitimizing favor, to reside with him and be stationed before his eyes [cf. Ps. 41:13]."'"`UNIQ--ref-00000CCD-QINU`"' Meanwhile, David, the legitimate king, appears to have been displaced from the vicinity of Yahweh's house (v.8a). These several details correspond well with the rebellion of Absalom (2 Sam. 15-17), mentioned in the superscription of Psalm 3, where Absalom usurped David's throne through smooth talk (Ps. 5:10d; cf. 2 Sam. 15:1-7), and David, forced to flee Jerusalem, longed to return (Ps. 5:8; cf. 2 Sam 15:25). +

Psalm 4/Nouns +

The Psalmist (David?) is the speaker throughout most of the Psalm. The only exception is found in v.7, where the direct speech of רַבִּים is introduced. It is not immediately clear where the quotation ends. Is it limited v.7a or does it included v.7b? Goldingay argues that “the immediate context makes it easier to decide between these possibilities. Both cola refer to 'we' and it is natural with NRSV to read the whole verse as referring to the same 'we'; it is the transition to verse 8 that marks the transition from 'we' to ‘I.’ Hypothesizing a transition to the suppliant's words within verse 7 works against the poetry.”'"`UNIQ--ref-00000BC6-QINU`"' Yet it seems more likely to take the words of v.7b as the psalmist's own petition. The psalm is a תפלה (v.2), yet outside of the invocation (v.2) there is no explicit petition. This apparent problem, which Goldingay himself wrestles with, is resolved if v.7b is understood as the central petition of the psalm. In v.7b, the king/psalmist, whose power in prayer is disputed (v.4ab) because of the current crisis ([[#Historical Background|see below]]), takes on the role of a priest (cf. Num.6:22-27; note the king's priestly office in Ps.110) and successfully intercedes on behalf of the people. {| class="wikitable" |+'''Character Features |- ! Ref. !! Speaker !! Addressee !! Person !! Subject !! Object |- | 2a || '''David''' || Yahweh || 2 || Yahweh || '''David''' |- | 2b || '''David''' || Yahweh || 2 || Yahweh || '''David''' |- | 2c || '''David''' || Yahweh || 2 || Yahweh || '''David''' / '''David''''s prayer |- | 3a || '''David''' || בני אישׁ || 2 || בני אישׁ || '''David''''s honor |- | 3b || '''David''' || בני אישׁ || 2 || בני אישׁ || רִיק |- | 3c || '''David''' || בני אישׁ || 2 || בני אישׁ || כָזָב |- | 4aα || '''David''' || בני אישׁ || 2 || בני אישׁ || |- | 4aβ || '''David''' || בני אישׁ || 3 || Yahweh || '''חָסִיד''' |- | 4b || '''David''' || בני אישׁ || 3 || Yahweh || |- | 5a || '''David''' || בני אישׁ || 2 || בני אישׁ || |- | 5b || '''David''' || בני אישׁ || 2 || בני אישׁ || |- | 6a || '''David''' || בני אישׁ || 2 || בני אישׁ || זִבְחֵי־צֶדֶק |- | 6b || '''David''' || בני אישׁ || 2 || בני אישׁ || Yahweh |- | 7aα || '''David''' || Yahweh || 3 || אֹמְרִים || |- | 7aβ || בני אישׁ || בני אישׁ || 3 || מִי us |- | 7b || '''David''' or בני אישׁ? || Yahweh or בני אישׁ? || 2 or 3? || Yahweh or "light of Yahweh's face"? || '''us''' |- | 8a || '''David''' || Yahweh || 2 || Yahweh || joy in '''David'''s heart |- | 8b || '''David''' || Yahweh || 3 || דְְּגָנָם וְתִירוֹשָׁם || |- | 9a || '''David''' || Yahweh || 1 || '''David''' || |- | 9b || '''David''' || Yahweh || 2 || || |- | 9c || '''David''' || Yahweh || 2 || Yahweh || '''David''' |}

Psalm 7/Summary +

The Psalmist's prayer begins with fear (vv.2-3) and ends with joyful expectation (v.18). Trust in Yahweh is the fulcrum by which this change is wrought. The basic movement may be (over)simplified as follows: :'''Fear''' --> '''Anger''' --> '''Trust''' --> '''Anticipation''' --> '''Joy'''. A more detailed analysis may be mapped onto the psalm's outline: :Part 1 (vv.2-6) ::Section 1 (vv.2-3) – Fear + Trust ::Section 2 (vv.4-6) – Fear + Disgust + Anger :Part 2 (vv.7-10) ::Section 3 (vv.7-8) – Anger + Anticipation ::Section 4 (vv.9-10) – Anticipation + Trust :Part 3 (vv.11-17) ::Section 5 (vv.11-14) – Trust + Anticipation ::Section 6 (vv.15-17) – Trust + Anticipation :Concluding 7th Section (v.18) – Joy + Trust + Anticipation +

Psalm 6/Nouns +

The common noun מָוֶת occasionally takes the definite article (e.g., 1 Sam 20:13; Ruth 1:7; Isa. 25:8; Hab. 2:5; Ps. 13:4; 68:21; 116:15; Job 27:15; Cant. 8:6; Lam. 1:20). This represents the generic use of the article. "Abstract terms, referring to... states, also take the generic article."'"`UNIQ--ref-00000DBE-QINU`"' +

Psalm 1-2/Visualisation.873671/Comment.992812 +

The comparison between the tree as representing life and the ANE image as representing death is not at all clear. +

Psalm 9/Particles +

The conjunction ''waw'' occurs 9x in this psalm, exclusively in the first half of the psalm (vv.2-11). This feature gives cohesion to vv.2-11, where ''waw'' occurs in every verse except the first (v.2), and to vv.12-21, where ''waw'' does not occur at all. In almost every case, ''waw'' creates continuity. In v.8a (ויהוה, disjunctive ''waw''), the conjunction indicates a contrast (discontinuity) and signals the onset of a new stanza (vv.8-11), in which each verse (vv.8, 9, 10, 11) begins with ''waw'' (see [[#Large-scale structures|acrostic structure]]). Coordinating Words/Phrases within a Line *v.3a: אֶשְׂמְחָ֣ה וְאֶעֶלְצָ֣ה *v.4b: יִכָּשְׁל֥וּ וְ֝יֹאבְד֗וּ *v.5a: מִשְׁפָּטִ֣י וְדִינִ֑י *v.6b: לְעוֹלָ֥ם וָעֶֽד Coordinating Lines *v.7a --(''waw'' + noun [וְעָרִ֥ים)--> v.7b Coordinating Units (Bicola) within a Section *v.8 --(''waw'' + pronoun [וְה֗וּא)--> v.9 *v.9 --(''waw'' + jussive [וִ֘יהִ֤י)--> v.10 *v.10 --(''waw'' + yiqtol/jussive [וְיִבְטְח֣וּ)--> v.11 Coordinating Stanzas *vv.4-7--(''waw'' + noun = disjunctive ''waw'' [וַֽ֭יהוָה])--> vv.8-11 +

Psalm 1/Summary +

The contrast between the righteous (Strophe 1) and the wicked (Strophe 2) is sharpened by the fact that the subunits of Strophes 1 and 2 are arranged in a kind of '''''concentric''''' pattern. This is based on the connections noted in the section above. :'''a''' Does not walk... ::'''b''' Torah :::'''c''' like a tree :::'''c'''' like chaff ::'''b'''' X :'''a'''' Will not rise... One could also view this structural inversion in terms of a medial thematic division: A. the righteous keep separate from the wicked [vv. 1-2]; B. the fruitful productiveness of the righteous [3]; B’ the chaffly unproductiveness of the wicked [4]; A' the separation of the righteous and the wicked in God’s judgment [5-6]. The righteous man does not associate with the wicked (v. 1) – righteous (v. 2-3) – wicked (v. 4-5) - righteous contrasted with wicked (v. 6). Two different “contrasts” or “separations” of righteous versus wicked bookend this psalm, framing yet another (more prominent?) contrast between them. Chan argues for a chiastic structure for vv. 1-5 (A A' B' B), where the letters (A/B) represent the subjects (righteous/wicked respectively) and the chiasm is formed by distribution of the prepositions בְּ (vv. 1-2, 5) and כְּ (vv. 3-4).'"`UNIQ--ref-00000984-QINU`"' As for v. 6, he notes that it "is about the righteous, which corresponds to AA’ (vv. 1-3) while v. 6b the wicked, corresponds to B’B (vv. 4-5).'"`UNIQ--ref-00000985-QINU`"' Chan's proposed structure is depicted in the following table: {| class="wikitable" |- ! Section !! Subject !! vv. !! Prep. |- | A || righteous || vv. 1-2 || ְבּ |- | A' || righteous as tree || v. 3 || ְכּ |- | B' || wicked as chaff || v. 4 || ְכּ |- | B || wicked || v. 5 || ְבּ |- | AB || righteous and wicked || v. 6 || |} +

Psalm 7/Verbs +

The distribution of PNG (note the clusters identified above) illuminates a chiastic structure: :1cs (vv.2-5) :: 3ms (v.6) :::2ms (vv.7-10) ::3ms (vv.13-17) :1cs (v.18) The psalmist begins by desperately seeking refuge in Yahweh (v.2a) and ends by confidently praising his name (v.18a). The turning point happens at the height of his prayer, where he calls on Yahweh to act (vv.7-10). Before this, enemies threaten his life (v.6); after this his enemies receive their due (vv.13-17). +

Psalm 8/Nouns +

The distribution of nouns by number in the first section (vv.2c-3) forms a pattern. v.2c and v.3b each have a singular noun (עז / הוד [note the phonological connection as well]) and end with a plural noun (הַשָּׁמָֽיִם / צוֹרְרֶ֑יךָ). v.3a has a pair of plural participles (עֽוֹלְלִ֨ים ׀ וְֽיֹנְקִים֮) and v.3c has a similar-sounding pair of singular participles (א֝וֹיֵ֗ב וּמִתְנַקֵּֽם). This gives cohesion to the first section and supports the proposed [[#Line divisions|division of lines]]. In the second section (vv.4-5), there is a movement from plural to singular. There is a cluster of four plural nouns in v.4 but only singular nouns in v.5. The effect is to highlight the apparent insignificance of man (אֱנ֥וֹשׁ // וּבֶן־אָ֝דָ֗ם) against the vastness of the heavens (שָׁ֭מֶיךָ מַעֲשֵׂ֣י אֶצְבְּעֹתֶ֑יךָ // יָרֵ֥חַ וְ֝כוֹכָבִ֗ים). The third section (vv.6-7) shows the opposite movement: singular (v.6) --> plural (v.7). In this way, the two sections (four bicola) at the middle of the psalm form a chiasm (see below on [[#Large-scale structures|Large-scale structures]]. Number patters give cohesion to the fourth section (vv.8-9) as well. v.8a and v.9a, which correspond [[#Patterns in beginnings|phonologically]], each have plural nouns sandwiched by singular nouns. Plural nouns ending in וֹת in the middle of v.8b (בַּהֲמ֥וֹת) and v.9b (אָרְח֥וֹת) form a connection between these lines. +

Psalm 5/Mathematical +

The division of the psalm into two halves (vv.2-8, 128 syllables; vv.9-13, 128 syllables if the ''piel'' form is read in v.13b) corresponds well with the structural division proposed [[#Section divisions|below]], where the division between the two main sections of the psalm is between v.8 and v.9. :Section 1 (Introduction, vv.2-3) + '''Section 2''' (vv.4-8) = 128 syllables :'''Section 3''' (vv.9-12) + Section 4 (v.13, Conclusion) = 128 syllables +

Psalm 1/Summary +

The first part of the Psalm contains information (v. 2) for the blessed that is not included for the wicked in the second part of the Psalm. So the structure of the poem itself seems to suggest that the wicked are characterized by a lack of what the blessed have (a relationship with God through the Torah). The structure thus reinforces the main message of the poem: '''Blessing proceeds from a relationship with God.''' For the heading of Psalm 1, there are several options: 1) The Law, 2) The Blessedness of the Law, 3) The Righteous and the Wicked, or even 4) The Law Prospers the Righteous. '''The Blessedness of the Law''' probably most comprehensively captures the theme. The theme is not only the celebration of the [[Theme::law]] by itself but the celebration of the [[righteous]] adherence to it. The Psalm can be segmented in two parts: first, the celebration of the Torah-abiding person, and the second part (verses 4-6) strengthening this theme by means of contrast, by contrasting the righteous Law-loving person with the [[wicked]]. The initial celebration of the Torah by describing the Law-abiding person takes the form of a negative statement what such a person is not like, followed by a positive comparison with a tree planted next to running water and flourishing. The initial description what such is Torah-loving person is not has a thematic structure of intensification,'"`UNIQ--ref-0000097E-QINU`"' the volume increases in crescendo from walking to standing to sitting and from the wicked to sinners to mockers. The negative serves as a foil'"`UNIQ--ref-0000097F-QINU`"' or a preparation for the positive, this time again in a structure of intensification, with the comparison of the Torah-loving person with tree next to water, increasingly flourishing, starting with all-season leaves and climaxing in being prosperous in all he or she does. For further effect, the flourishing tree of the [[righteous]] is then contrasted with the [[wicked]]. The [[wicked]] is compared with chaff, blown by the wind and taken away. Light, feeble, worthless, and of no substance. With an allusion to all the inadequate, non-blessed meetings of the sinners and mockers, this stark comparison with the [[wicked]] is then elaborated that he will not be able to stand with honour in the court and be acquitted and even less so at the congregation of the [[righteous]] at the sanctuary. The poem ends by means of summary, contrasting the [[wicked]] with the [[righteous]] again, and this time, with the exalted statement that the Lord knows the way of the [[righteous]]. He is familiar with such a person and engages intimately with him or her. The [[righteous]] belongs, not only with honour to the congregation of the people of God, but to the Lord himself. In contrast, the Torah-ignoring wicked will perish, disappearing just like the chaff taken by the wind.

Psalm 7/Nouns +

The first part of the psalm (vv.2-6) ends down in the "'''ground//dust'''" (v.6). In the next verse, the scene shifts as Yahweh is called to "get '''up'''", "wake '''up''', and ascend to "'''the highest place'''" to judge the peoples (vv.7-10). In vv.11-17, the scene returns to the ground, where Yahweh takes his place on the battle-field to enact the judgment he has decreed. The wicked dig '''holes//pits''' in the '''ground''' only to fall in them (v.16). The final word of this section is יֵרֵד (v.17b, "go '''down'''"). Yahweh's judgment thus brings a great reversal. While Yahweh is not yet up, David's life nears the dust (v.6). But when Yahweh rises to the highest place (vv.7-8), the wicked go down (vv.16-17). +

Psalm 1/Mathematical +

The first section (vv.1-3) has 89 syllables. The middle (45th) syllable of this section is תוֹ in בְּתוֹרָתוֹ (v.2b). The three middle syllables are thus -בְּתוֹרָ. This word also happens to be the middle word of the first section (see [[#Middle word (independent lexemes)|below]]). +

Psalm 2/Summary +

The flow of principal “speech-acts” and associated “attitudes” in the psalm is as follows: :A – rulers arrogantly RENOUNCE God/divine King; ::B – God angrily REPROACHES rulers; :::C – Yahweh reassuringly ORDAINS Son, ::::D – The Son/righteous psalmist sternly REPRIMANDS rulers. *The divine pronouncement “My son [are] you!” is clearly performative speech—the very saying accomplishes its reference. +