Notes—Hunter
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Welcome to the DRAFT Verse-by-Verse Notes for Psalm #!
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.
- A link to the part of the overview video where the verse in question is discussed.
- The verse in Hebrew and English.[1]
- An expanded paraphrase of the verse.[2]
- A grammatical diagram of the verse, which includes glosses for each word and phrase.[3]
- 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.).
Creation's Instruction (vv. 2-7)
The Testimony of the Heavens (vv. 2-5b)
v. 2
Watch the Overview video on v. 2.
v. | Hebrew | Close-but-Clear |
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2a | הַשָּׁמַ֗יִם מְֽסַפְּרִ֥ים כְּבֽוֹד־אֵ֑ל | The heavens are declaring the glory of God, |
2b | וּֽמַעֲשֵׂ֥ה יָ֝דָ֗יו מַגִּ֥יד הָרָקִֽיעַ׃ | and the firmament is proclaiming the workmanship of his hands. |
Expanded Paraphrase
(As is fitting for creation to praise its creator) The heavens (where God dwells) are (continually) declaring the glory of God (which is seen in his creation), and (as is fitting for creation to praise its creator) the firmament (of the heavens) is proclaiming (continually) the workmanship of his hands (that is, the sun, moon, and stars).
Grammatical Diagram
Notes
- The heavens (שָּׁמַ֗יִם) — the "area above the earth, the location of sun, moon, and stars...God's primary residence...created by God" — are personified as speaking elsewhere (SDBH; cf. Hos 2:23; Isa 44:23; Ps 69:35). Because the heavens speak, they have agency and are thus an active participant in the discourse.[4]
- The firmament (רָקִֽיעַ) — "something like a rounded vault placed on top of the surface of the earth...[the] place where sun, moon, and stars are suspended" — is personified as speaking only here (SDBH; cf. Gen 1:14-18). Because the firmament speaks, it has agency and is thus an active participant in the discourse.[5]
- The participles are declaring and are proclaiming represent continuous actions — the heavens and firmament do not stop declaring God's glory.[6]
- Glory is a characteristic of God. The construct phrase of which it is the first member (כְּבֽוֹד־אֵ֑ל) signifies a possession (characteristic) - possessor relationship. God possesses the glory that the heavens declare.[7] Based on the parallelism of the A and B lines, the "glory of God" is paralleled with the "workmanship of his hands" — God's glory is visible in his handiwork.
- The Hebrew word translated as workmanship is singular (מְעֲשֵׂה) and has strong attestation among the ancient versions.[8] There are other ancient versions, however, which read a plural form translated as "works" (מְעֲשֵׂי).[9] Though the singular form is to be preferred,[10] the only difference between the two is their number (i.e., singluar or plural). Elsewhere, the works (מַעֲשֵׂ֣י) of God's hands (fingers) are said to be the heavens, moon, and stars (cf. Ps 8:4).
- This verse marks the beginning of the global speech-act of testimony (vv. 2-7, 8-12) in which third-person verbs dominate. The psalmist describes the speech of the heavens and firmament, but does not offer a personal comment — there is no first-person language. The lack of first-person language indicates that the psalmist is testifying of the heavenly speech to his Israelite audience.
- The word order (syntax) of lines A and B is arranged chiastically: subject - verb (participle) - object // object - verb (participle) - subject. This arrangement is primarily stylistic, however the non-standard word order of the B line (O-V-S), particularly its fronted object (מַעֲשֵׂ֥ה יָ֝דָ֗יו), could be marked for focus (O-V-S)(i.e., the firmament proclaims specifically the workmanship of God's hands).[11] The heavens are where God dwells,[12] and so it is fitting that they declare God's glory; the firmament is where God's handiwork (i.e., the sun, moon, and stars) is displayed,[13] and so it is fitting that they proclaim God's workmanship.[14]
v. 3
Watch the Overview video on v. 3.
v. | Hebrew | Close-but-Clear |
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3a | י֣וֹם לְ֭יוֹם יַבִּ֣יעַֽ אֹ֑מֶר | Day to day pours out speech, |
3b | וְלַ֥יְלָה לְּ֝לַ֗יְלָה יְחַוֶּה־דָּֽעַת׃ | and night to night imparts knowledge. |
Expanded Paraphrase
(The movement of) Day to day pours out speech (concerning God), and (the movement of) night to night imparts knowledge (about God).
Grammatical Diagram
Notes
- Lunn's observation concerning parallel lines — "A parallelism having a marked A-line will also have an equally marked B-line" — is demonstrated in this verse. The A line begins with a fronted prepositional phrase, day to day (יוֹם לְיוֹם), and the B line also begins with a fronted prepositional phrase, night to night (לַיְלָה לְּלַיְלָה).[15] While the non-standard word order of the B line is primarily stylistic, the non-standard word order of the A line marks day to day as a focus element.[16]
- The syntax of the fronted prepositional phrases, day to day and night to night, is difficult, and translations are divided on how to understand them. The translation reflected above understands the prepositional phrases to be the subjects of their respective clauses.[17]
- The prepositions prefixed to day (לְיוֹם) and night (לְּלַיְלָה) function temporally as terminatives.[18] The idea is that of temporal succession or movement (i.e., the movement of one day/night to the next day/night). To best capture this sense, the prepositions are translated as "to" (ESV; "after" NET, NIV, NLT).
- The aspect of the verbs, pours out (יַבִּיעַ) and imparts (יְחַוֶּה), is influenced by their respective time markers (יוֹם לְיוֹם and וְלַיְלָה לְּלַיְלָה). The movement from one day/night to the next day/night indicates that the verbs are habitual, not continuous.
- Imparts (חוה piel) occurs only six times in the Old Testament[19] and in this case can be defined as a "causative action by which humans convey information to other humans through speech" (SDBH). Here, however, personified day and night are speaking, not humans.
v. 4
Watch the Overview video on v. 4.
v. | Hebrew | Close-but-Clear |
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4a | אֵֽין־אֹ֭מֶר וְאֵ֣ין דְּבָרִ֑ים | There is no speech and there are no words |
4b | בְּ֝לִ֗י נִשְׁמָ֥ע קוֹלָֽם׃ | whose voice is not heard. |
Expanded Paraphrase
There is no speech (concerning God), and there are no words (about God) whose voice (that is, the testimony about God) is not heard (because the heavenly realm is available for all to see and everyone experiences the cycle of day and night).
Grammatical Diagram
Notes
- The grammar of the phrase translated whose voice is not heard (בְּלִי נִשְׁמָע קוֹלָם) is difficult, and modern translations are divided on how to understand it. For a fuller discussion on this issue, see Exegetical Issue—Hunter. To summarize, there are two main ways to understand the grammar of this phrase — as an independent clause (i.e., their voice is not heard)[20] or as an unmarked relative clause (i.e., whose voice is not heard).[21] These options produce opposite meanings: the independent clause asserts "no one hears the voice," whereas the relative clause asserts that "everyone hears the voice." The unmarked relative clause option makes the most sense of the context and grammar.
- The aspect of the verb, heard (נִשְׁמָע), is dependent on the aspect of the verbs from the previous verse, pours out (יַבִּיעַ)(v. 3a) and imparts (יְחַוֶּה)(v. 3b), the aspect of which is constrained by the prepositional phrase time markers (see notes for v. 3). The argument goes as follows: if day to day pours out habitually (v. 3a) and night to night imparts habitually (v. 3b), then the voice of speech and words is not heard habitually (v. 4c).
- Related to the issue above is the identity of the masculine plural referent affixed to voice (קוֹלָם). Modern translations are divided as to the identity of the referent.[22] The closest referent which matches the suffix in gender and number is words (דְּבָרִים), and it is therefore likely that it is the words' sound/voice which is not heard, not the heavens and/or firmament.[23]
- Strictly speaking, speech (אֹמֶר) and words (דְּבָרִים) are not participants — they are not ascribed agency. However, they are an important part of vv. 4-5b, being referred to by three backwards-referring pronouns.[24] The message of vv. 4-5b is centered on the pervasiveness of the speech and words — everyone hears their sound (v. 4c), their line goes throughout the whole earth (v. 5a), and their words go to the end of the world (v. 5b). The function of speech/words parallels the sun's function in vv. 5c-7; just as speech/words penetrate every part of the world, being heard by all, so the sun covers every part of the heavens, its heat touching all.
- Even though these clauses exhibit default word order, they function as existentialist thetic statements because they "can be negated or questioned."[25] On a discourse level, these thetic sentences signal the beginning of a new unit (vv. 4-7).
Legends
Grammatical diagram
The grammar layer visually represents the grammar and syntax of each clause. It also displays alternative interpretations of the grammar. (For more information, click "Grammar Legend" below.)
Visualization | Description |
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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 | |
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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 | |
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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
(For more information, click "Phrase-level Legend" below.)
Visualization | Description |
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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 | |
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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. |
Bibliography
- Croft, William. 2022. Morphosyntax: Constructions of the World’s Languages. Cambridge, United Kingdom ; New York, NY: Cambridge University Press.
- Delitzsch, Franz, James E. Duguid, and David Eaton. 1883. “A Commentary on the Book of Psalms.” In Biblical Commentary on the Psalms, 1:1–529.
- Lunn, Nicholas P. 2006. Word-Order Variation in Biblical Hebrew Poetry: Differentiating Pragmatics and Poetics. Paternoster Biblical Monographs. Milton Keynes: Paternoster.
- Van Hecke, Pierre. 2011. From Linguistics to Hermeneutics : A Functional and Cognitive Approach to Job 12-14. 1 online resource (xvi, 439 pages) vols. Studia Semitica Neerlandica; 55; v. 55. Leiden: Brill.
Footnotes
- ↑ The Hebrew text comes from Open Scriptures Hebrew Bible, which presents the text of the Leningrad Codex (the Masoretic text). The English text is our own "Close-but-clear" translation (CBC). The CBC is a “wooden” translation that exists to provide a window into the Hebrew text. It is essentially an interlinear that has been put into English word-order. It is also similar to a “back-translation” (of the Hebrew) often used in Bible translation checking. It is important to remember that the CBC is not intended to be a stand-alone translation, but is rather a tool for using the Layer by Layer materials. The CBC is used as the primary display text (along with the Hebrew) for most analytical visualisations. It is also used as the display text for most videos.
- ↑ A legend for the expanded paraphrase is available near the bottom of this page, in the section titled "Legends."
- ↑ Legends for both the grammatical diagram and the shapes and colours on the grammatical diagram are available near the bottom of this page, in the section titled "Legends."
- ↑ Per SIL's Glossary of Linguistic Terms, an agent "is the doer of an event" and "is usually the grammatical subject of the verb in an active clause." Furthermore, "a prototypical agent is conscious, acts with volition (on purpose), and performs an action that has a physical, visible effect."
- ↑ For a definition of agency, see fn. 4.
- ↑ The ESV renders the participles as gnomic presents: "The heavens declare the glory of God, and the sky above proclaims his handiwork" (cf. NET, NIV, NLT). As gnomic presents, it is unclear whether the heavens are constantly declaring up to, throughout, and beyond the speech time (continuous) or intermittently (habitual or iterative).
- ↑ BHRG, 25.4.1.
- ↑ So MT; LXX: ποίησιν; Syr: ܥܒܕ.
- ↑ So Sym: τὰ ἔργα; TgPs: עובדי; Vulg: opera; Cairo Genizah.
- ↑ It is possible that the plural form in Cairo Genizah manuscripts preserves an ancient reading, for it is also attested in Symmachus. However, the singular form is preferred due to its early attestation in LXX.
- ↑ BHRG 47.3.1.
- ↑ Cf. Ps 2:4.
- ↑ Cf. Gen 1:16-17.
- ↑ NICOT 2014; The heavens and firmament, which God created (cf. Gen 1:1, 7), are personified as speaking elsewhere (cf. Pss 50:6; 69:35; Hos 2:23).
- ↑ Lunn 2006, 132.
- ↑ An argument that the prepositional phrases represent topic shifts, and not focus, would be that "day to day" and "night to night" are closely related to "heavens" and firmament" in the previous verse (cf. Gen 1). As such, "day" and "night" are sub topics of "heavens" and "firmament"; "day" and "night" are related inferentially to "heavens" and "firmament." For an explanation and example of sub topic, see Van Hecke 2011, 115.
- ↑ So ESV: Day to day pours out speech, and night to night reveals knowledge. Another option reflected in modern translations is to take the prepositional phrases as the objects of their respective clauses. The CEV reads "Each day informs the following day; each night announces to the next" (cf. GNT, Luther 2017, HFA, NGÜ, ELB, EÜ, GNB, ZÜR). Another option is to take the "heavens" and/or "firmament" of v. 2 as the subject(s). The NIV reads "Day after day they pour forth speech; night after night they reveal knowledge" (cf. NLT, NET; see IBHS 31.3b).
- ↑ IBHS, 11.2.10c.
- ↑ Ps 19:2; Job 15:7; 32:6, 10, 17; 36:2. In Job, חוה takes דע as an object three times (Job 32:6, 10, 17). When חוה takes דע(ת) as an object, it means "impart/tell" rather than "inform/show" (SDBH). At least in English, one does not "inform" knowledge (redundant) or "show" it (unlikely), but "imparts" it.
- ↑ So NIV: no sound is heard from them (cf. NLT, CEV, GNT, NET). Aquila may also support this understanding: οὗ μὴ ἀκουσθῇ φωνὴ αὐτοῦ.
- ↑ So ESV: whose voice is not heard (cf. JPS85). This understanding has ancient support in the LXX due to the inclusion of the relative pronoun ὧν (ὧν οὐχὶ ἀκούονται αἱ φωναὶ αὐτῶν). The immediate context also supports a this understanding. Verse 5 includes a positive double assertion that "Their voice goes out through all the earth, and their words to the end of the world" (ESV). It makes little sense for a negative assertion based on the independent clause understanding, "There voice is never heard" (NLT), to be immediately contradicted by two positive assertions which claim that their "line" or "voice" and "words" have indeed gone out throughout world. If such a negative-positive idea was intended, one would expect an adversative waw to begin v. 5 (Delitzsch 1883, 348).
- ↑ Cf. NIV, NLT, and NET which identify the referent as the heavens and/or the firmament: "They have no speech, they use no words; no sound is heard from them (i.e., from the heavens and skies)" (NIV). Cf. also CEV and GNB which identify the referent as day and night: "They (i.e., day and night) don’t speak a word, and there is never the sound of a voice" (CEV).
- ↑ Cf. LXX, Vulg, JPS85. So ESV: There is no speech, nor are there words, whose voice (i.e., the voice/sound of "words") is not heard.
- ↑ These pronouns are: mem affixed to קוֹלָם (their voice), mem affixed to קַוָּם (their line), and he and mem affixed to מִלֵּיהֶם (their words).
- ↑ Croft 2022, 700.