Psalm 6 Verse-by-Verse

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Welcome to the DRAFT Verse-by-Verse Notes for Psalm 6!

The Verse-by-Verse Notes present scholarly, exegetical materials (from all layers of analysis) in a verse-by-verse format. They often present alternative interpretive options and justification for a preferred interpretation. The Verse-by-Verse Notes are aimed at consultant-level users.

The discussion of each verse of this psalm includes the following items.

1. A link to the part of the overview video where the verse in question is discussed.
2. The verse in Hebrew and English.
3. An expanded paraphrase of the verse.
4. A grammatical diagram of the verse, which includes glosses for each word and phrase.
5. A series of notes on the verse, which contain information pertaining to the interpretation of the psalm (e.g., meaning of words and phrases, poetic features, difficult grammatical constructions, etc.).

Superscription (v. 1)

v. 1

Watch the Overview video on v. 1.

v.	Hebrew	Close-but-clear
1	לַמְנַצֵּ֣חַ בִּ֭נְגִינוֹת עַֽל־הַשְּׁמִינִ֗ית מִזְמ֥וֹר לְדָוִֽד׃	For the director, with stringed instruments, on the octave. A psalm by David.

Expanded Paraphrase

(It is) for the director (of music,) (to be performed) with stringed instruments on the octave.(This is) a psalm(, which is a song), (written) by David(, the king.)

Grammatical Diagram

Notes

• Octave The Meaning of הַשְּׁמִינִית in Ps. 6:1

Plea (vv. 2-6)

Sickness and Enemies in Psalm 6

vv. 2-4

v. 2

Watch the Overview video on v. 2.

v.	Hebrew	Close-but-clear
2a	יְֽהוָ֗ה אַל־בְּאַפְּךָ֥ תוֹכִיחֵ֑נִי	YHWH, do not correct me in your anger,
2b	וְֽאַל־בַּחֲמָתְךָ֥ תְיַסְּרֵֽנִי׃	and do not discipline me in your wrath.

Expanded Paraphrase

YHWH, (you are my father and I, the king, am your son.) (I have sinned against you,) (and you have become angry,) (and you have begun to discipline me) (as a father disciplines his son). (I accept your fatherly discipline, but I only ask that you) do not correct (punish) me in your anger (lest I die), and do not discipline me in your wrath.

Grammatical Diagram

Notes

• The prepositional phrases in your anger (בְּאַפְּךָ) and in your wrath (בַּחֲמָתְךָ) are fronted for marked focus . The psalmist is not requesting that YHWH refrain from discipline per se, but that YHWH refrain from discipline in anger: "Let it not be in your anger that you discipline me!" The phrase "your anger", with the pronoun "your" presupposes that YHWH has anger, i.e., that he is angry with the psalmist.
• Verse 2 uses two synonymous terms to describe YHWH's corrective action: correct me (תוֹכִיחֵנִי) and discipline me (תְיַסְּרֵנִי). SDBH defines the first term as an "action by which humans or deities inflict a penalty on others as retribution for what they have done" and the second term as an "action by which humans or deities respond to negative behavior of (other) humans by administering some sort of punishment, which may range from a verbal rebuke to physical correction." If the SDBH definitions are correct, then the use of these verbs implies some previous wrong-doing, probably on the part of the psalmist. It would seem that David has sinned against YHWH and is facing the consequences.
• These words for discipline and correction are appropriate in the context of a father-son relationship; fathers are obligated to discipline their sons when their sons disobey Because the Davidic king is YHWH's "son" (2 Sam 7:14), the parenting imagery is especially appropriate in Ps 6:2.
• The context suggests that YHWH's correction in anger has already begun (hence his desperate state, his prayer for mercy, and his request for YHWH to "turn back [from anger]" in v. 5). Therefore, his request is that YHWH would stop correcting in anger (cf. Ps. 4:5, "stop sinning"). As Wendland writes, "The Hebrew text as rendered in English may suggest to some readers/hearers that the psalmist is praying that God would not begin to 'discipline' him. However, as v. 3 indicates, the psalmist is rather appealing that God would not continue to apply such discipline so that it seems 'wrathful' in nature."

v. 3

Watch the Overview video on v. 3.

v.	Hebrew	Close-but-clear
3a	חָנֵּ֥נִי יְהוָה֮ כִּ֤י אֻמְלַ֫ל אָ֥נִי	Have mercy on me, YHWH, for I am languishing.
3b	רְפָאֵ֥נִי יְהוָ֑ה כִּ֖י נִבְהֲל֣וּ עֲצָמָֽי׃	Heal me, YHWH, for my bones have become dismayed.

Expanded Paraphrase

(Instead of anger,) have mercy on me, YHWH, for I am languishing (due to the sickness which you have brought on me as discipline for my sin), (sickness being a common punishment for sin). Heal me, YHWH, for my bones have become dismayed. (My sickness has brought me near death), (and the nearness of death has made be so fearful and distressed that my body has started to shake).

Grammatical Diagram

Notes

• Instead of anger (see v. 2), David asks for mercy (חָנֵּנִי), i.e., he asks YHWH to turn from anger and be "favorably disposed" towards him (SDBH). He grounds his request (כִּי) in the fact that he is languishing (אֻמְלַל), i.e., he is experiences "weakness, sadness, and shame" as a result of being "unable to function as can be expected" (SDBH).
• In the second half of the verse, David prays with greater specificity. The prayer for mercy (v. 3a) becomes a concrete prayer for healing: heal me (רְפָאֵנִי). It is debated whether the requested "healing" is literal or figurative. See our exegetical issues page, Sickness and Enemies in Psalm 6, for an in-depth discussion of the issue. In short, there is good reason to think that Psalm 6 is a prayer for healing from physical sickness. Physical sickness is suggested primarily by the language of healing and sickness within the psalm itself (e.g., 'heal me'; 'my bones'; 'my eye'; etc.). There is no clear indication that this language should be interpreted metaphorically, though this is certainly possible. That literal sickness is in view becomes even more likely when Psalm 6 is compared with the very similar psalm, Psalm 38, where sickness is clearly present. This interpretation is also supported by the fact that Hezekiah alludes to Psalm 6 (or, at least uses similar language) in his own prayer "when he was sick" (Isa 38:9-20).
• The word dismayed (נִבְהֲלוּ), which describes an emotional state that includes fear, distress, and trembling, is a key word in this psalm. Although it is relatively rare elsewhere, it occurs up three times in this psalm alone (vv. 3b, 4a, 11a). The following visual shows the distribution of repeated words and roots across the psalm. The most common words in this psalm are the divine name, the word "all" (כֹּל), and the word "dismayed" (נִבְהַל).

• Since "dismay" is an emotion, and since bones can refer to the "seat of the emotions," it is likely that "bones" in Psalm 6 refers not only to the physical body, but (by synecdoche) to whole person. At the same time, the use of the image supports the idea that the psalmist is suffering physically. Bones were also thought to be "the seat of one's physical strength and health."

v. 4

Watch the Overview video on v. 4.

v.	Hebrew	Close-but-clear
4a	וְ֭נַפְשִׁי נִבְהֲלָ֣ה מְאֹ֑ד	And my soul has become very dismayed.
4b	וְאַתָּ֥ה יְ֝הוָ֗ה עַד־מָתָֽי׃	And you, YHWH, how long?

Expanded Paraphrase

And my soul has become very dismayed. And you, YHWH... How long (will you continue to discipline me in your anger?)

Grammatical Diagram

Notes

• David continues to describe his dreadful state using language even more intense than the previous verse. The language of "bones" intensifies to the language of "soul," and "dismayed" becomes "very dismayed"

"dismayed" >> "very dismayed"). In the second half of the verse the topic shifts abruptly from "my soul" (v. 4a) to "you, YHWH" (v. 4b), and the first section (vv. 2-4) comes to an unresolved end with a sentence fragment and a question mark: "and you, YHWH, how long?"

• The phrase my soul. This is an emotionally charged way of speaking of oneself. In English, it is often best translated as a personal pronoun ("I").

The difficulties in v. 4 are (1) determining whether or not the clauses in this verse are coordinate with the previous subordinate clause (i.e. does the כי conjunction govern these clauses as well?) and (2) determining what both of the waws in these clauses connect.

The waw in v. 4a (ונפשי) may coordinate with the previous clause (v. 3b), so that v. 4a is governed by כי. This is suggested by the semantic and syntactic similarity between v. 3b and v. 4a. However, the verse division, the word order (fronting of ונפשי), and the fact that ונפשי elsewhere indicates the start of a new syntactic unit (cf. Ps. 35:9; similar to waw plus personal pronoun [cf. Ps. 5:8]) suggest otherwise. Instead, the waw in v. 4a may coordinate with 2a, indicating that vv. 2-3 is a unit with internal binding. The repetition of semantic content, rather than suggesting the coordination of v. 3b and v. 4a, is exploited for rhetorical effect. With the new topic (ונפשי) comes an expectation of some new information: "And as for my soul..." But this expectation is subverted when the previous line is repeated nearly verbatim (only the situation is intensified [מאד]). Despite the new topic, the discourse goes nowhere (but down!) and leaves the reader (along with the psalmist) asking, "how long?" (v. 4b).

The waw in v. 4b (ואתה) probably coordinates with the clause in v. 4a. "The pronoun ָ["you"] forcefully contrasts with ["my soul"] in the preceding line (v. 3a), as the two protagonists, divine and human, are syntactically placed into prominent opposition."

It is also worth noting that v. 4b is a sentence fragment which, in the context, is highly marked. The grammar is as disrupted as the whole experience.

• The contrasting topics. In Hebrew, the verb normally comes first in the sentence. But both v. 4a and v. 4b begin with noun phrases ("and my soul..." // "and you..."). The effect is to set up a contrast between YHWH and the psalmist. "The pronoun ָ["you"] (v. 4b) forcefully contrasts with ["my soul"] in the preceding line (v. 4a), as the two protagonists, divine and human, are syntactically placed into prominent opposition."
• The broken grammar of v. 4b. Verse 4b ("and you, YHWH, how long?") is not a complete sentence since there is no predicate. The broken grammar reflects the psalmist's state of dismay. In some cases, it may be necessary to supply the elided information to make a full clause: "and you, YHWH, how long will you continue to discipline me in your anger?"
• The rhetorical question (v. 4b). Although formally an interrogative, v. 4b is not an attempt to elicit information. It is an indirect speech act whereby the psalmist expresses his dismay and frustration and pleads for mercy.
• The language of v. 4a in the New Testament (John 12:27).

vv. 5-6

v. 5-6

Watch the Overview video on v. 5-6.

v.	Hebrew	Close-but-clear
5a	שׁוּבָ֣ה יְ֭הוָה חַלְּצָ֣ה נַפְשִׁ֑י	Turn back, YHWH. Rescue my soul.
5b	ה֝וֹשִׁיעֵ֗נִי לְמַ֣עַן חַסְדֶּֽךָ׃	Save me for the sake of your loyalty.
6a	כִּ֤י אֵ֣ין בַּמָּ֣וֶת זִכְרֶ֑ךָ	For there is no commemoration of you in the world of the dead.
6b	בִּ֝שְׁא֗וֹל מִ֣י יֽוֹדֶה־לָּֽךְ׃	In Sheol, who praises you?

Expanded Paraphrase

Turn back, YHWH. (Stop disciplining me in anger.) (Intead,) Rescue my soul (from death). Save me for the sake of your loyalty. (You made a covenant with me, and you are committed to fulfilling your covenant obligations.) (You have said that your loyalty would never depart from my house.) (You should act because I am close to death.) (And if I die, I will not be able to praise you), For there is no commemoration of you in the world of the dead. In Sheol (the world of the dead), who praises you? (No one praises you in the world of the dead).

Grammatical Diagram

Notes on Verse 5

• The Meaning of שׁוּבָה in Ps. 6:5
• Analytical Summary: The second section (vv. 5-6) begins much like the first (vv. 2-4): with a plea for YHWH not to be angry ("turn [from your anger]"). This is followed by a plea for rescue from death ("rescue... save", which is based on YHWH's loyalty to the covenant he made with David.
• The word "turn", which has been interpreted to mean either "return" (e.g. NLT) or "relent" (e.g. NET). The second meaning ("relent" = "turn (back from your anger)" is more likely in this context.
• The implicit danger of death. The rescue requested is, specifically, rescue from death (so GNT: "rescue me from death").
• The key word "loyalty" (cf. Ps. 5:8), which assumes a covenantal relationship between YHWH and David and refers to YHWH's commitment to fulfilling his covenant obligations.

Notes on Verse 6

• Analytical Summary: David here gives a reason in support of his pleas in the previous verse: if YHWH does not rescue him from death, then he will die; and, if he dies, he will not be able to praise YHWH, because the dead, by virtue of being cut off from congregational worship in the temple, cannot praise YHWH. This verse brings the second section (vv. 5-6) to an end with a question, much like the end of the first section (vv. 2-4).
• The key word "commemoration", which can also mean "name." The translation of this word is closely related to one of the most important poetic features in the Psalm.
• The difficult concept of Sheol, which is a proper noun (a name) for the place where dead people go.
• The rhetorical question ("who can praise you?"), the function of which is to make an assertion: "no one can praise you in Sheol" (cf. GNT, "no one can praise you there"). If possible, it may be best to preserve the interrogative form and thereby preserve the connection between the rhetorical question in v. 6b and the rhetorical question in v. 4b. These two questions bring the first two sections to an end on a note of unresolved desperation and uncertainty.

Death (vv. 7-8)

v. 7

Watch the Overview video on v. 7.

v.	Hebrew	Close-but-clear
7a	יָגַ֤עְתִּי ׀ בְּֽאַנְחָתִ֗י	I have grown weary because of my groaning.
7b	אַשְׂחֶ֣ה בְכָל־לַ֭יְלָה מִטָּתִ֑י	I drench my couch every night.
7c	בְּ֝דִמְעָתִ֗י עַרְשִׂ֥י אַמְסֶֽה׃	With my tears I melt my bed.

Expanded Paraphrase

(See the desperateness of my situation; see how close to death I am). I have grown weary because of my groaning. I drench my couch every night. With my tears I melt (drench) my bed. (It is as though I am already in Sheol, the place where you are not named.)

Grammatical Diagram

Notes

• Analytical Summary: This highly marked verse begins the third section of the psalm (vv. 7-8), where YHWH's name is not mentioned (cf. v. 6). It is as though the psalmist is already experiencing the pains of Sheol (a place associated with darkness [cf. "night" v. 7b] and chaotic waters ["flood... tears" v. 7bc]).
• The clustering of poetic features (line structure, imagery, sound play, etc.).
• The rare words, "drench" and "melt", which may have been chosen largely for the way they sound.

v. 8

Watch the Overview video on v. 8.

v.	Hebrew	Close-but-clear	Synthesis
8a	עָֽשְׁשָׁ֣ה מִכַּ֣עַס עֵינִ֑י	My eye has wasted away because of vexation.
8b	עָֽ֝תְקָ֗ה בְּכָל־צוֹרְרָֽי׃	It has become weak because of all my adversaries.

Expanded Paraphrase

My eye has wasted away because of vexation. It has become weak because of all my adversaries. (I am vexed because of my enemies, who have exacerbated the situation). (They have interpreted my sickness) (as a sign of sin and divine rejection,) (and they seek to take advantage of my weak position).

Grammatical Diagram

Notes

• Analytical Summary: David continues to vividly portray his desperate situation. New emotions are introduced ("vexation" [grief and anger]) as well as a new participant ("my adversaries"). These adversaries, who have come to take advantage of his apparent fall from divine favour, cause him "vexation" (grief and anger), which contributes to the deterioration of his health.
• The figurative language of "eye". The "eye" was viewed as an indicator of a person's health - "sparkling when the body is healthy and strong, but dim when weak or sick" (SDBH).
• The rare words, "wasted away" and "become weak", which may have been chosen largely for the way they sound.
• The sudden mention of a new character (enemies) at the very end of the verse. See Psalm 6 Story behind the Psalm to understand how enemies fit into the picture.

Answer (vv. 9-11)

v. 9-10

Watch the Overview video on v. 9-10.

v.	Hebrew	Close-but-clear
9a	ס֣וּרוּ מִ֭מֶּנִּי כָּל־פֹּ֣עֲלֵי אָ֑וֶן	Move away from me, all workers of evil.
9b	כִּֽי־שָׁמַ֥ע יְ֝הוָ֗ה ק֣וֹל בִּכְיִֽי׃	For YHWH has heard the sound of my weeping.
10a	שָׁמַ֣ע יְ֭הוָה תְּחִנָּתִ֑י	YHWH has heard my supplication.
10b	יְ֝הוָ֗ה תְּֽפִלָּתִ֥י יִקָּֽח׃	YHWH will accept my prayer.

Expanded Paraphrase

(YHWH promised that his loyalty would not move away from me). (So, in my authority as the king, with YHWH still on my side, I say), Move away from me, all workers of evil. (You have done evil in God's sight by opposing his anointed king.) (And, by opposing YHWH's anointed, you have opposed YHWH himself). For YHWH (has not rejected me. Instead, he) has heard the sound of my weeping. YHWH has heard my supplication. (He will turn from anger and have mercy). YHWH will accept my prayer. (He will heal me). (This means that I will be vindicated, and it will become clear that YHWH has not rejected me as king). (And, when I am vindicated, then you will be shown to be in the wrong, having opposed YHWH's rightful king). (YHWH, (who deals justly,) will punish you, and you will be exposed as evil-doers and public failures).

Grammatical Diagram

Notes for Verse 9

• Analytical Summary: David suddenly turns to address his enemies as "workers of evil." He commands them to depart from him on the basis that YHWH has heard his weeping and has not rejected him as they assume. The animated emotion and the mention of YHWH's name gives the impression of a literary resurrection from the dead.
• The shift in addressee (from YHWH to enemies).
• The shift in emotion from fear, distress, and grief to confidence, vindication, and triumph.
• The NT quotation of this verse (see Matt. 7:23; Luke 13:27).

Notes for Verse 10

• David, rescued from death, continues to proclaim YHWH's name (3x in vv. 9b-10) and the complete answer to his prayer. YHWH has granted his plea for mercy (cf. v. 3a), and he will grant his request for healing (cf. v. 3b).
• The repetition of YHWH's name. The threefold repetition of the name in vv. 9-10 is significant.
• The connection with v. 3. Through a number of correspondences, v. 10 answers v. 3.
• The chiastic structure of this verse.
• The verbal tenses (past and future).

v. 11

Watch the Overview video on v. 11.

v.	Hebrew	Close-but-clear
11a	יֵבֹ֤שׁוּ ׀ וְיִבָּהֲל֣וּ מְ֭אֹד כָּל־אֹיְבָ֑י	Let all my enemies be shamed and very dismayed.
11b	יָ֝שֻׁ֗בוּ יֵבֹ֥שׁוּ רָֽגַע׃	Let them turn back. Let them be shamed in an instant.

Expanded Paraphrase

Let all my enemies be shamed and very dismayed (just as I was shamed and dismayed) (for YHWH deals justly). Let them turn back (away from me and depart). Let them be shamed in an instant.

Grammatical Diagram

Notes

• Analytical Summary: David, confident in YHWH's favour, calls on YHWH to deal justly with his enemies. They will come to shame and deep dismay (v. 11a), just as he experienced shame and deep dismayed (v. 4a). This complete reversal, underscored by sound play in v. 11b (šûb // bôš), will happen without delay ("in an instant," v. 11b), even as his earlier suffering seemed to have no end ("how long?" v. 4b).
• The connections between v. 11ab and v. 4ab.
• The sound play in v. 11b. The reversal of consonants (šûb // bôš = "turn" // "shame") underscores the reversal of fates.
• The final word, "in an instant," which brings the Psalm to an abrupt, though resolved, conclusion.

Legends

Grammatical diagram

Visualization	Description
	The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb.
	The object is indicated by a vertical line that does not cross the horizontal line of the clause. Infinitives and participles may also have objects. If the direct object marker (d.o.m.) is present in the text, it appears in the diagram immediately before the object. If the grammar includes a secondary object, the secondary object will appear after the object, separated by another vertical line that does not cross the horizontal line of the clause.
	The subject complement follows the verb (often omitted in Hebrew) separated with a line leaning toward the right. It can be a noun, a whole prepositional phrase or an adjective. The later two appear modifying the complement slot.
	When a noun further describes or renames the object, it is an object complement. The object complement follows the object separated by a line leaning toward the right.
	In a construct chain, the noun in the absolute form modifies the noun in the construct form.
	Participles are indicated in whatever position in the clause they are in with a curved line before the participle. Participles can occur as nominal, where they take the place of a noun, predicate, where they take the place of a verb, or attributive, where they modify a noun or a verb similar to adjectives or adverbs.
	Infinitives are indicated by two parallel lines before the infinitive that cross the horizontal line. Infinitive constructs can appear as the verb in an embedded clause. Infinitive absolutes typically appear as an adverbial.
	The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain.
	The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause.
	Modifiers are represented by a solid diagonal line from the word they modify. They can attach to verbs, adjectives, or nouns. If modifying a verb or adjective, it is an adverb, but if modifying a noun, it is an adjective, a quantifier, or a definite article. If an adverb is modifying a modifier, it is connected to the modifier by a small dashed horizontal line.
	Adverbials are indicated by a dashed diagonal line extending to a horizontal line. These are nouns or infinitives that function adverbially (modifying either a verb or a participle), but are not connected by a preposition.
	Prepositional phrases are indicated by a solid diagonal line extending to a horizontal line. The preposition is to the left of the diagonal line and the dependent of the preposition is on the horizontal line. They can modify verbs (adverbial) or nouns (adjectival).
	Embedded clauses are indicated by a "stand" that looks like an upside-down Y. The stand rests in the grammatical position that the clause fulfills. Extending from the top of the stand is a horizontal line for the clause. If introduced by a complementizer, for example כִּי, the complementizer appears before the stand. Embedded clauses can stand in the place of any noun.
	When clauses are joined by a conjunction, they are compound clauses. These clauses are connected by a vertical dotted line. The conjunction is placed next to the dotted line.
	Within a clause, if two or more parts of speech are compound, these are represented by angled lines reaching to the two compound elements connected by a solid vertical line. If a conjunction is used, the conjunction appears to the left of the vertical line. Almost all parts of speech can be compound.
	Subordinate clauses are indicated by a dashed line coming from the line dividing the subject from the predicate in the independent clause and leading to the horizontal line of the subordinate clause. The subordinating conjunction appears next to the dashed line.
	Relative clauses also have a dashed line, but the line connects the antecedent to the horizontal line of the relative clause. The relative particle appears next to the dashed line.
	Sentence fragments are represented by a horizontal line with no vertical lines. They are most frequently used in superscriptions to psalms. They are visually similar to discourse particles and vocatives, but most often consist of a noun phrase (that does not refer to a person or people group) or a prepositional phrase.
	In the body of the psalm, a horizontal line by itself (with no modifiers or vertical lines) can indicate either a discourse particle or a vocative (if the word is a noun referring to a person or people group). A discourse particle is a conjunction or particle that functions at the discourse level, not at the grammatical level. Vocatives can appear either before or after the clause addressed to them, depending on the word order of the Hebrew.
	Apposition is indicated by an equal sign equating the two noun phrases. This can occur with a noun in any function in a sentence.

Hebrew text colors
Default preferred text	The default preferred reading is represented by a black line. The text of the MT is represented in bold black text.
Dispreferred reading	The dispreferred reading is an alternative interpretation of the grammar, represented by a pink line. The text of the MT is represented in bold pink text, while emendations and revocalizations retain their corresponding colors (see below).
Emended text	Emended text, text in which the consonants differ from the consonants of the Masoretic text, is represented by bold blue text, whether that reading is preferred or dispreferred.
Revocalized text	Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is represented by bold purple text, whether that reading is preferred or dispreferred.
(Supplied elided element)	Any element that is elided in the Hebrew text is represented by bold gray text in parentheses.
( )	The position of a non-supplied elided element is represented by empty black parentheses. For example, this would be used in the place of the noun when an adjective functions substantivally or in the place of the antecedent when a relative clause has an implied antecedent.

Gloss text colors
Gloss used in the CBC	The gloss used in the Close-but-Clear translation is represented by bold blue text.
Literal gloss >> derived meaning	A gloss that shows the more literal meaning as well as the derived figurative meaning is represented in blue text with arrows pointing towards the more figurative meaning. The gloss used in the CBC will be bolded.
Supplied elided element	The gloss for a supplied elided element is represented in bold gray text.

Shapes and colours on grammatical diagram

Visualization	Description
	The prepositional phrase is indicated by a solid green oval.
	The construct chain is indicated by a solid yellow oval.
	When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval.
	The article is indicated by a solid blue oval.

Expanded paraphrase

(For more information, click "Expanded Paraphrase Legend" below.)

Expanded Paraphrase Legend

Expanded paraphrase legend
Close but Clear (CBC) translation	The CBC, our close but clear translation of the Hebrew, is represented in bold text.
Assumptions	Assumptions which provide background information, presuppositions, entailments, and inferences are represented in italics.

References

6