Property: Discussion
From Psalms: Layer by Layer
P
*'''v.1a''' (אַשְׁרֵי־הָאִישׁ) as a title.
:"The semantic analysis of these lines (see p. 226) suggests that 1a functions primarily as a title – 'The Happy Man,' who is then the subject of the next nine lines (1b-3d) before the poet spends four lines describing the wicked (and 'unhappy') (4a-5b), followed by a conclusion (6a-b)."'"`UNIQ--ref-0000096B-QINU`"'
:"Midrashic exegesis regards אשרי האיש as a title—the title of Book 1 of the Psalter, according to ''Midr. Teh.'' 1:2. Certainly the absence of a superscription in this the first psalm is glaring, as interpreters have long noticed. So one might regard אשרי האיש as an incipit, like הללויה, which serves as an incipit... Indeed, אשׁרי האישׁ may be seen as the title of Psalm 1 and, as such, also of Book1 and indeed of the entire Psalter."'"`UNIQ--ref-0000096C-QINU`"'
*Structurally, Psalm One divides into three progressively smaller portions, or poetic “strophes.”
:::Section A – vv. 1-3
:::Section B – vv. 4-5
:::Section C – v. 6
:*The wicked's part of the contrast is much shorter than that of the righteous. Does this reflect the comparative lifespan or honor of each of them, or something else?
*The Psalm can be segmented in two main parts: first the celebration of the Law-abiding person (verses 1-3), and the second part (verses 4-6) strengthening this theme by means of contrast, by contrasting the righteous Law-abiding person with the wicked.
**There are a clear paragraph and strophe break at the end of verse 3, before the contrasting of the Torah-loving righteous and the wicked.
**What is less clear is if there is a break at the end of verse 5 (like the NIV). That depends on the interpretation of the connective כִּי and to what extent verse 6 is seen as the concluding summary of the whole Psalm or only of verses 4-6. If כִּי is interpreted as an emphatic ‘indeed’, it lifts the parallelism to a conclusion of the whole Psalm. If כִּי is interpreted as a reason or a ground for the poor results of the wicked, then it may be better to take verse 6 as part of the strophe on the wicked and not have a stanza break.
There are a number of other ways in which commentators have arranged Psalm 1 into its constituent poetic units. The proposed structure agrees with that of Samuel Goh, except that he terms the “strophes” as “stanzas” and considers every verse to be a “strophe.” '"`UNIQ--ref-0000096D-QINU`"' Samuel Terrien also discerns a tripartite pattern but segments the text differently:'"`UNIQ--ref-0000096E-QINU`"'
:A. The dynamism of the righteous (1-2)
:B. The prosperity of the righteous (3)
:C. The “evanescence” of the ungodly (4-6)
A variation of the structures suggested above is the following A-B-A’ ring pattern by Willem VanGemeren:'"`UNIQ--ref-0000096F-QINU`"'
:A. The discerning way of the godly (1-2)
::B. The future of the godly and the wicked contrasted (3-5)
:A’ The discriminating way of God (6)
Bratcher and Reyburn divide the psalm into two parts:'"`UNIQ--ref-00000970-QINU`"'
:A. Describes the truly righteous person(1-3)
:B. Compares the wicked person to useless chaff (4-6)
David Dorsey perceives a chiastic arrangement:'"`UNIQ--ref-00000971-QINU`"'
:A. Righteous people keep separate from the wicked (1-2)
::B. Fruitful, secure state of the righteous (3)
::B’ Barren, insecure state of the wicked (4)
:A’ Wicked people will be kept separate from the (blessed) righteous on judgement day (5-6)
Similarly, Rolf Jacobson finds a concentric formation, though delineated differently:'"`UNIQ--ref-00000972-QINU`"'
:A. The way of the wicked (1)
::B. The Torah of the Lord (2)
::B’ The prosperity found in the Torah (3)
:A’ The judgment of the wicked (4-6)
C. John Collins (so also ESV) argues for the following structure:'"`UNIQ--ref-00000973-QINU`"'
:'''1-2''' Contrasting sources of guidance and values
:'''3-4''' Contrasting similes of effects of their lives
:'''5-6''' Contrasting outcomes of their ways
Fokkelman demarcates three strophes, two long and one short:'"`UNIQ--ref-00000974-QINU`"'
:L: vv. 1-2 (54 syllables)
:S: v. 3 (35 syllables)
:L: vv. 4-6 (55 syllables)
So which one will it be, and what difference does it make? As to “which one,” every analyst must do her/his homework and propose a structure that best seems to fit the psalmist’s rhetorical dynamics and thematic message. Indeed, it is possible the several overlapping arrangements were deliberately intended. On the other hand, the different formations do not all “mean” the same, and at least for presentation purposes, as in an oral recital, one pattern will have to be chosen over the others since the phonology would change for each one (e.g., pause, stress, intonation, etc.) depending on the language.
*'''v.2.''' It may be significant that there is ''no'' elision in this line, but rather the word תוֹרה is repeated in both in a and b lines.
*'''v.5.''' Verb and negative particle (לֹא יָקֻמוּ) elided in the b-line.
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*'''v.2.''' Yahweh disciplines (see [[#Metaphor|above]]).
*'''vv.9b-10.''' Yahweh hears.
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*'''v.2.''' תְּפִלָּה usually has the sense of 'a prayer for favor and help' (or it may indicate simply a desire to be heard, a plea or request in a legal sense, cf., Job 16:17). Since Psalm 4 is a lament psalm and the context of שׁמע תפלתי is חנני, it is fitting to think of the psalmist's prayer as a prayer for grace and help.
*'''v.3.''' בְּנֵי אִישׁ – "As many commentators have pointed out, the term בְּנֵי אִישׁ, literally “sons of man” but translated here as wealthy, is most likely a term for wealthy or influential members of the community (cf. 49:2; 62:9)."'"`UNIQ--ref-00000B76-QINU`"' There are four occurrences of this phrase in the MT (Pss. 4:3; 49:3; 62:10; Lam. 3:33). It appears to indicate people of eminence, influence and significance in distinction to בני אדם ("the common people." This is conclusively demonstrated in Ps. 62:10 where בְּנֵי אִישׁ and בני אדם are contrasted. It also answers the context of Lam. 3:33 very well and makes good sense in Ps. 49:3.'"`UNIQ--ref-00000B77-QINU`"' A canonical reading of Psalm 4 may suggest a contrast between בְּנֵי אִישׁ and the בֶּן יהוה of Psalm 2. In Psalm 4, the son of God admonishes the sons of man.
*'''v.4a''' הִפְלָה – “The rare verb 'set apart' (הִפְלָה) otherwise occurs only in connection with YHWH's treatment of the Israelites in Egypt (Exod. 8:18; 9:4; 11:7; cf. 33:16).”'"`UNIQ--ref-00000B78-QINU`"'
*'''v.4a''' חָסִיד – indicates a relationship, indeed a covenant, with both parties doing what is right. Eaton describes the king as "God's preeminent covenant fellow," and renders Psalm 4:4, "Yahweh has set apart a covenant fellow [i.e., the king] for himself."'"`UNIQ--ref-00000B79-QINU`"'
*'''v.5b''' דֹמּוּ – The verb דמם here means to “be silent.”'"`UNIQ--ref-00000B7A-QINU`"' Some understand this to be the homonym, דמם, with the polarized meaning 'to wail’,'"`UNIQ--ref-00000B7B-QINU`"' which allegedly occurs in Isaiah 23:2.'"`UNIQ--ref-00000B7C-QINU`"' However, in this verse, the preceding phrase אִמרוּ בִלבַבְכֶם strongly suggests the more common meaning of דמם.
*'''v.6a.''' זִבְחֵי צֶדֶק – sacrifices that are offered according to the regulations of the law and/or sacrifices that are offered with a righteous perspective by the worshipper, i.e. sincere attitude of repentance, love for God, etc.
*'''v.7b''' נְסָה – The meaning of נְסָה is difficult to determine (see [https://psalms.scriptura.org/w/The_Grammar_of_Ps._4:7b Argument map on the Grammar of Ps. 4:7b]. There are at least three options.
#First, נְסָה may be “an orthographic variation” of נְשָׂא.'"`UNIQ--ref-00000B7D-QINU`"' This view is reflected in the translations of Aquila and Theodotion (επαρον) and Jerome (''leva''). Although the normal form for the masculine singular imperative of נשׂא is שָׂא and not נְשָׂא (Gen. 13:14; 27:3; 31:12; 50:17; Ex. 10:17; Num. 3:40; 11:12; 31:26; Deut. 3:27; 1 Sam. 15:25; 25:28; 2 Kgs. 4:19; 9:25, 26; Ezek. 8:5; 19:1; 27:2; 28:12; 32:2; Zech. 5:5; Ps. 25:18), the form נְשָׂא does occur in Ps. 10:12. Furthermore, although “the original difference between the sounds שׂ and ס sometimes marks a distinction in meaning, e.g. סכר to close, שׂכר to hire סכל to be foolish, שׂכל to be prudent, wise... they are sometimes interchanged; as סכר for שׂכר to hire, Ezr. 4:5; שִׂכְלוּת for סִכְלוּת folly, Ec. 1:17.”'"`UNIQ--ref-00000B7E-QINU`"' Perhaps the strongest support for נְסָה as a variation of נְשָׂא is the intertextual link between Psalm 4 (especially v.7b) and the Aaronic blessing of Num. 6:24-26 (יִשָּׂא יְהוָה פָּנָיו אֵלֶיךָ).
#A second option is to emend the vocalization (נָסָה) so as to read “the third person feminine singular perfect from נוּס ('flee').”'"`UNIQ--ref-00000B7F-QINU`"'
#Finally, נְסָה may be a denominative form of נֵס (‘flag’). A denominative form of נֵס may be found also in Zech. 9:16 (מִתְנוֹסְסוֹת) and Psalm 60:6 (לְהִתְנוֹסֵס). This view is reflected in the Greek translations of the LXX (ἐσημειώθη) and Symmachus (επισημον ποιησον), though the LXX translation probably reflects a different vocalization (נִסָּה?). The MT vocalization might be a masculine singular imperative with a long ה ending, analogous to קְחָה (so Symmachus appears to have read it).
*'''v.8b.''' תִּירוֹשׁ – “new wine” = must, i.e. grape juice immediately after the vintage
*'''v.2a.''' Yahweh is a refuge.
*'''v.2b.''' The image of "pursuers" (רדפים) may be metaphorical.'"`UNIQ--ref-00000E7F-QINU`"'
*'''v.15.''' "The origin of the wicked person's sin is described in the metaphor of conception and pregnancy... As a woman labors painfully, yet lovingly, with the child soon to be delivered, so too does the unrepentant sinner with his iniquity."'"`UNIQ--ref-00000E80-QINU`"'
*'''v.16.''' "The poet turns to another metaphor, in which he makes clear the course that evil runs; the wicked person falls into the pit he was digging for others."'"`UNIQ--ref-00000E81-QINU`"'
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*'''v.2ab.''' "The negativized adjunct (prepositional) phrases in 2a and 2b are both fronted (topical focus) before the respective verbs, seemingly to accent the Lord’s 'anger' (apparent punishment) that the psalmist feels in his desperate plight. The implication appears to be that the psalmist feels that God is disciplining him for some wrongdoing by bringing a life-threatening illness upon him (vv. 3-8), though there is no reference to any explicit sin in the psalm (cf. Pss. 32:5, 38:1-3)."'"`UNIQ--ref-00000D56-QINU`"' "Separating the negative from the verb...is very unusual and adds to this emphasis"'"`UNIQ--ref-00000D57-QINU`"' "The word order of the Hebrew shows quite clearly that the psalmist initially asks, not that Yahweh not chasten him, but that Yahweh not do so in anger and wrath."'"`UNIQ--ref-00000D58-QINU`"'
*'''v.3.''' "The two negative appeals of v.2 are balanced and complemented by a pair of positive correspondents in v.3, but now, contrastively, the two verbs appear in clause-initial position."'"`UNIQ--ref-00000D59-QINU`"'
*'''v.4a.''' "[נֶפֶשׁ] is fronted here as an instance of constituent focus: Over and above his desperate physical condition (v.3), his entire ‘life-force’, or psyche (וְנַפְשִׁי), has been adversely (מְאֹד) affected!"'"`UNIQ--ref-00000D5A-QINU`"' "The pronoun אַתָּה forcefully contrasts with נַפְשִׁי in the preceding line (4a), as the two protagonists, divine and human, are syntactically placed into prominent opposition. In addition, the broken syntax of 4b mimics the psalmist’s shattered physical and mental state. He addresses Yahweh forthrightly as well as forcefully with the initial vocative pronoun (ַ֯אַתָּה), which is itself truncated, but then simply cries out with a brief, but poignant, (rhetorical) question: How long will this (i.e., his suffering) continue—OR—How long will it take YHWH to respond to his dire situation? 'Because of the intensity of his emotions, [the psalmist] cannot complete his thought (cf. 31:1, 35:17, 74:10, et al.)''"`UNIQ--ref-00000D5B-QINU`"'"'"`UNIQ--ref-00000D5C-QINU`"'
*'''v.5.''' "A reversal in the order of participant reference marks the boundary with continuity between stanzas A and B, i.e., נַפְשִׁי...יהוה in v. 4a; cf. 3ab (a literary device termed 'anadiplosis,' or the 'overlap construction')."'"`UNIQ--ref-00000D5D-QINU`"' "The two protagonists in this passionate prayer are foregrounded at the end of each line of v.5, with “my life” (psalmist) being utterly dependent on “your faithful love” (Yahweh).'"`UNIQ--ref-00000D5E-QINU`"'
*'''v.7.''' "[v.7c] as a whole figuratively parallels the preceding line (7b) through constituent focus (front- shifting), the non-verbal elements (בְּ֝דִמְעָתִ֗י עַרְשִׂ֥י) serving to accent the psalmist’s deepest, darkest emotions."'"`UNIQ--ref-00000D5F-QINU`"'
*'''v.10.''' "The initial pairing of יְ֝הוָ֗ה תְּֽפִלָּתִ֥י may be construed as an instance of ''topic'' focus combined with ''constituent'' focus."'"`UNIQ--ref-00000D60-QINU`"'
*'''v.2ab.''' Conceptual metaphor: Yahweh is a father who disciplines (יסר // יכח) his son, the king (cf. Ps. 2:7)
*'''v.8b.''' "The eyes 'grow weak' because they are figuratively 'old.'"'"`UNIQ--ref-00000D6B-QINU`"'
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*'''v.2ab.''' The left-dislocated vocative (יהוה) and exclamation (מה) may "apply to the second colon as well as the first."'"`UNIQ--ref-00000AF5-QINU`"' It may be similarly gapped in v.3a as well.
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*'''v.2ab.''' alliteration: אֲדֹנֵ֗ינוּ (v.2a) – אַדִּ֣יר (v.2b)
*'''v.2bc.''' Phonologically, lines 2bc form a partial ''chiasmus'' (abc//cab).
{|style="text-align:right;"
|-
| <span style="color:#FF0000">בְּכָל־הָאָ֑רֶץ</span> || <span style="color:#008000">שִׁ֭מְךָ</span> || <span style="color:#0000FF">מָֽה־אַדִּ֣יר</span>
|-
| <span style="color:#008000">עַל־הַשָּׁמָֽיִם׃</span> || <span style="color:#0000FF">תְּנָ֥ה ה֜וֹדְךָ֗</span>||<span style="color:#FF0000">אֲשֶׁ֥ר</span>
|}
::'''a''' (מָֽה־אַדִּ֣יר) - '''a'''' (תְּנָ֥ה ה֜וֹדְךָ֗). The words מָֽה and תְּנָ֥ה both put the primary stress on a nasal (מ/נ) + ā-vowel (with ''mater'' ה); the words אדיר and הודך, besides being semantically related, share similar sounds: guttural (ע/ה) + dental (ד).
::'''b''' (שִׁ֭מְךָ) - '''b'''' (עַל־הַשָּׁמָֽיִם). Repetition of consonants שׁ and מ/ם (see [[#Sound combinations|above]]).
::'''c''' (בְּכָל־הָאָ֑רֶץ) - '''c'''' (אֲשֶׁ֥ר). Repetition of א + ר + sibilant (שׁ/ץ) (see [[#Sound combinations|above]]).
::These correspondences support the MT's reading of תנה in v.2c (see below on [[#Variants|Variants]]).
::''Structural Function'': The phonological chiasm smooths over the boundary between the Psalm's prelude (v.2ab) and first major section (vv.2c-3c), creating continuity amidst discontinuity (cf. Ps. 3:3-4 and Ps. 7:10cd-11, where chiastic structures have a similar function).
*'''vv.2c-3.''' rhyme: הוֹד – עֹז (monosyllabic; guttural + o-vowel + dental [ד/ז])
*'''v.3abc.''' guttural + o-vowel: עֽוֹלְלִ֨ים (v.3a), עֹ֥ז (v.3b), א֝וֹיֵ֗ב (v.3c)
*'''v.3ac.''' alliteration: וְֽיֹנְקִים֮ (v.3a) – וּמִתְנַקֵּֽם (v.3c); rhyme: פִּי (v.3a) – בִּי (v.3c)
*'''v.3bc.''' alliteration of word-initial ''l'': לְמַ֥עַן (v.3b), לְהַשְׁבִּ֥ית (v.3c)
*'''vv.4b-5a.''' ם אֲשֶׁ֣ר כּ (v.4b) – מָֽה־אֱנ֥וֹשׁ כִּֽ (v.5a)
*'''v.5ab.''' כִּֽי־תִזְכְּרֶ֑נּוּ (v.5a) – כִּ֣י תִפְקְדֶֽנּוּ (v.5b)
*'''v.6ab.''' וַתְּחַסְּרֵ֣הוּ (v.6a) – תְּעַטְּרֵֽהוּ (v.6b); מְּ֭עַט (v.6a) – תְּעַטְּ (v.6b)
*'''v.8ab.''' alliteration of velar + ''m'': כֻּלָּ֑ם (v.8a) – וְ֝גַ֗ם (v.8b)
*'''v.9ab.''' alliteration of ''y'' + (double) ''m'': שָׁ֭מַיִם (v.9a), הַיָּ֑ם (v.9a), יַמִּֽים (v.9b)
*'''v.10ab.''' alliteration: אֲדֹנֵ֗ינוּ (v.10a) – אַדִּ֣יר (v.10b)
*'''v.2b.''' God enlarges.
*'''v.2c, 4b.''' God hears.
*'''v.7b.''' God has a face.
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*'''v.2b.''' צר, רחב – Spacial metaphors. Narrowness = distress, trouble; spaciousness = relief, ease.
*'''v.7b.''' אור פניך – "The metaphor of light, as applied to the deity, draws much of its source from solar imagery, itself rich in associations. Most generally, light signifies flourishing life, 'the light of life' (Ps. 56:13), and, thus, shares special affinity with the Author of life. To ascribe light to God is to acknowledge the fullness of life that God imparts to creation."'"`UNIQ--ref-00000BE3-QINU`"' In Ps. 4, the light of God's face "conveys agricultural bounty."'"`UNIQ--ref-00000BE4-QINU`"'.
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*'''v.3.''' "The 'bones' are viewed here as representing the entire body (synecdoche), which has been gravely affected by his illness."'"`UNIQ--ref-00000D70-QINU`"'
*'''v.8.''' The eye may stand for the whole physical/emotional state of the psalmist.
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*'''v.3.''' כְּאַרְיֵה – David's pursuers are compared to "a lion" (cf. 10:9; 17:12; 22:13, 21; 35:17; 57:4; 58:6). "Of all the animal species profiled in the Psalter, the most common is the lion."'"`UNIQ--ref-00000E83-QINU`"' "The Israelites based their opinion of the lion on their encounters with it as pastoralists (Amos 5:19). They knew the lion as a ruthless, almost unstoppable killer, taking from the flock at will."'"`UNIQ--ref-00000E84-QINU`"' Lion imagery, therefore, "heightens the psalmist's helplessness before the overwhelming power of the enemy, like prey before a predator. The enemy exhibits a fearsome combination of stealth and aggression. As consummate predators, the wicked are cast as eminently bloodthirsty, reveling in the destruction of the weak."'"`UNIQ--ref-00000E85-QINU`"'
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*'''v.3.''' כִּי – "[The psalmist's] cry is correspondingly motivated by the two subsequent כִּי clauses that refer to his frail physical condition."'"`UNIQ--ref-00000D38-QINU`"'
*'''v.5.''' לְמַעַן – "The psalmist appeals to the LORD for deliverance from his illness on the basis of God’s 'steadfast covenantal fidelity' (חֶסֶד) to his people—even when they have sinned against him in some way."'"`UNIQ--ref-00000D39-QINU`"'
*'''v.9b.''' כִּי – "The כִּי motivational clause seems to bear some contextually derived asseverative force here as well—a connotation that is reinforced by the next, semantically parallel line (10a)."'"`UNIQ--ref-00000D3A-QINU`"'
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*'''v.3a.''' "At the physical level the mouth is a metonym for a person's speech."'"`UNIQ--ref-00000F76-QINU`"' This is the most likely interpretation if עֽוֹלְלִ֙ים׀ וְֽיֹנְקִים֘ is interpreted as a [[#Merism|merism]]. However, if עֽוֹלְלִ֙ים׀ וְֽיֹנְקִים֘ is a ''hendiadys'' ("nursing children"), then mouth might be a metonym for a sucking.
*'''v.3b.''' עֹז may be metonymic for praise, i.e., "praise for the manifestation and putting forth of God's strength"'"`UNIQ--ref-00000F77-QINU`"' (cf. Ps. 29:1); so LXX (αἶνον).'"`UNIQ--ref-00000F78-QINU`"' However, עֹז is more likely to refer to a physical structure ("stronghold") than an abstract quality ("strength") (see [[#Difficult Words|above]]).
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*'''v.3a.''' "Children" (עֽוֹלְלִ֙ים׀ וְֽיֹנְקִים֘) stand for the whole of humanity, as the weakest part of humanity. This verse thus sets forth the theme of the psalm: divine majesty through human weakness.
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*'''v.3a.''' Implied 2mp transitive verb.
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*'''v.3a.''' The phrase עֽוֹלְלִ֙ים׀ וְֽיֹנְקִים֘ includes older children (עֽוֹלְלִ֙ים) and younger children (וְֽיֹנְקִים֘) and probably refers to children as a whole (cf. 1 Sam. 15:3; 22:19; Jer. 44:7).
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*'''v.3a.''' The tetragrammaton is omitted in some medieval Hebrew manuscripts.
*'''v.3b.''' The tetragrammaton is omitted in a few medieval Hebrew manuscripts as well as in the LXX manuscript, Codex Vaticanus.
The following is from Barthélemy's ''Critique textuelle de l’Ancien Testament'' volume on the Psalms.'"`UNIQ--ref-00000CF0-QINU`"' For a key to the various symbols and abbreviations, click [[Key to CTAT|here]].
'''Ps 6,8(7)''' עָתְקָה {B} MT, S, T // facil-styl: G, α', σ', Hebr.
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*'''v.3a.''' – פֹּ֝רֵ֗ק '''וְאֵ֣ין''' מַצִּֽיל
*'''v.13a.''' – אִם־'''לֹ֣א''' יָ֭שׁוּב
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