Notes—Tyler

Back to Psalm 19 overview page.

Welcome to the DRAFT Verse-by-Verse Notes for Psalm 19!

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)

• Verse 1 provides critical clues for determining Psalm 19's participants. For example, apart from the superscription, the psalm never explicitly refers to the speaker or audience. However, the superscription credits David with writing the psalm (see this article for a discussion of לדוד). Additionally, the superscription refers to the choirmaster, which suggests that the worshipping community is the audience in view for this psalm. However, even when the addressee shifts to YHWH at the end of the psalm, the larger audience remains the Israelite worshipping community. The table below illustrates the speaker and addressees in Psalm 19.

Creation's Praise (vv. 2-7)

• Psalm 19 divides into two larger sections (vv. 2-7 and 8-15). Both of these sections, however, subdivide into two smaller units (vv. 2-5b, 5c-7, 8-12, 13-15). The distribution of repeated roots supports this outline. The table below illustrates the stair-step nature of the psalm.

• People living in the ancient Near East frequently believed parts of creation (e.g., sky, sun, moon, stars, etc.) represented deities. This psalm personifies the sky, the day/night, and the sun, but subordinates them to YHWH by insisting they declare YHWH's honor.

• Coordinating conjunctions (ו; "and") also support the proposal that Psalm 19 divides into two major sections. They figure prominently in the first half of the psalm: 7 times in verses 1-7. By contrast, only one coordinating vav conjunction occurs in verses 8-15.

• Verses 2-7 form the first major section of the Psalm. The section's focus is on multiple aspects of creation that are visible in the sky (שׁמים, רקיה, יום, לילה, שׁמשׁ) hold the verses together. The psalmist begins by stating that the heavens (שׁמים) declare God's glory. The section ends by describing how the sun moves across the heavens (שׁמים and 3mp suffixes referring to the heavens).

• Verses 2-5b emphasize speech that praises God. This theme disappears until v. 15 where it reappears at the conclusion of the poem. Verses 2-5b state that creation declares God's glory. In verse 15, the psalmist prays that his words will be pleasing to God.

• For the majority of the psalm David is contemplative and confident (vv. 2-11). The psalm does not give us much explicit indication of emotion. The majority of the psalm's claims are made as simple fact. The primary section on the Torah (vv. 8-10) are copulative sentences. The psalmist simply asserts the truthfulness of his observations. The clearest indication of the psalmist's emotion appears in vv. 12-15. While at first he may appear to have some anxiety about his potential sinfulness, he expresses his desire through the use of imperatives and jussives. He knows YHWH can pardon him and so he implores YHWH to do exactly that. He longs to be found innocent. The graph below illustrates the psalm's emotional range.

David hears the heavens communicate God's glory (vv. 2-5b)

v. 5ab

v.	Hebrew	Close-but-Clear
5a	בְּכָל־הָאָ֨רֶץ ׀ יָ֘צָ֤א קַוָּ֗ם.	Their communication goes through all the earth.
5b	וּבִקְצֵ֣ה תֵ֭בֵל מִלֵּיהֶ֑ם.	and their words [go out] to the end of the world.

Expanded Paraphrase

Grammatical Diagram

Notes

• The global description of the heavens' praise (i.e., their communication has gone out in all the earth and their words have gone out to the end of the world) is not a one-time event. Instead, it is habitual.
• The phrase through all the earth appears before the verb in this sentence to specify the extent to which the world's communication goes out.
  • The ב preposition can describe areas moved through . Therefore, the phrase in 5a should be translated as through all the earth. The same is true for the end of the world.
  • In this context, ארץ refers to the world. Since there is only one world, the definite article marks it as a unique referent (i.e., all the earth).
  • Additionally, when כל appears with a singular, definite noun, it refers to every part of the entity described (i.e., the earth).
  • The concept of "all the earth" is frequently associated with YHWH's rule over the whole world. This concept appears several times with the specific Hebrew term in this verse.
• The text-critical issue with their communication (קַוָּם) is the primary issue in this verse. There are two options.
  • First, the word may reflect the original form of the text as it is seen in the Masoretic Text tradition. In this case, it may a have had some onomatopoeic quality as seen in Isa 28:10.
  • Second, some translations choose to emend the text to read קוֹלָם. This assumes the scribe accidentally omitted the lāmed. The LXX (φθόγγος) and Symmachus (ἦχος) appear to support this reading. Additionally, scholars who opt for this reading argue the meaning of קַו is unclear and does not seem to fit the context.

David sees that the sun illuminates everything (vv. 5c-7)

vv. 5c-6

v.	Hebrew	Close-but-Clear
5c	לַ֝שֶּׁ֗מֶשׁ שָֽׂם־אֹ֥הֶל בָּהֶֽם׃.	He placed a tent for the sun in them.
6a	וְה֗וּא כְּ֭חָתָן יֹצֵ֣א מֵחֻפָּת֑וֹ.	And it is like a bridegroom who goes out from his chamber.
6b	יָשִׂ֥ישׂ כְּ֝גִבּ֗וֹר לָר֥וּץ אֹֽרַח׃.	It rejoices like a warrior to run its course.

Expanded Paraphrase

Grammatical Diagram

Notes

• The sun binds these verses (5c-7) together. Following the reference to שׁמשׁ in v. 5c, third-person singular verbs and 3ms suffixes repeatedly refer back to the sun in vv. 6-7. It has important connections with the second half of the psalm (vv. 8-15) as illustrated in the following table and described further below.

• The law, which figures prominently in vv. 8-11 (תורה, עדות, פקוד, מצוה, ירא יהוה, and משׁפט), is described in terms that carry multiple resonances. On one level, they refer to attributes commonly associated with the law. On another level, they resemble attributes associated other ANE sun deities. Like the sun, the Torah gives life (v. 8a - משׁיבת נפשׁ). Like the sun, the Torah is permanent and reliable (נאמנה - v. 8b) Like the sun, the Torah's brilliance (ברה - cf. LXX τηλαυγής) illuminates one's vision (v. 9b - מאירת עינים). The fear of the Lord (יראת יהוה) is not just pure, but radiant (טהורה - cf. Ex 24:10; Ps 139:45). The Torah lasts forever, just as the sun does (v. 10a - עומדת לעד - cf. Ps 72:5; 89:36-37). The desirability of the Torah is compared to things in nature that are golden like the sun: gold (זהב) and honey (דבשׁ).
• Terms associated with the sun also appear in vv. 12-13. The psalmist is warned/illuminated by the teaching of the Torah (זהר). In the end, no sins can be hidden (v. 13) from the Torah just as nothing hides from the suns heat (v. 7).
• When the many double entendres of vv. 8-11 are recognized, the unity of the Psalm is heightened and its theological value for ancient Near Eastern audiences is elevated. While the sun and the law seem like two unrelated topics, vv. 8-12 repeatedly draw attention to their similar effects on humanity. In the ancient Near East, sun deities (e.g., שׁמשׁ) were frequently described in ways similar to Psalm 19. The sun is like a warrior and bridegroom moving across the sky. Additionally, the sun is the arbiter of justice over the earth.
• Several features suggest v. 5c belongs with v. 6.
  • For the sun (לַ֝שֶּׁ֗מֶשׁ) appears before the verb, which marks a topic shift in the psalm. The clause answers the question, "What about the sun?"
  • V. 6 begins with a vav conjunction (and) that coordinates the clause with the preceding line (i.e., 5c). The sun (שׁמשׁ) is the antecedent of the pronoun in v. 6 (ה֗וּא).
  • 5C According to the Masoretic tradition, לַ֝שֶּׁ֗מֶשׁ שָֽׂם־אֹ֥הֶל בָּהֶֽם belongs with the two preceding lines as evidenced by the sôp̄ pāsûq (:) following the final mem. Modern translations either treat 5c as the first in a tricola with v. 6 (cf., NIV, ESV, JPS 1985, DHH), or treat 5c as a monocola (NCV, NRSV). Conceptually, the line makes more sense with v. 6-7 whose subject is the sun's movement. Additionally, the macro-structure of the Psalm supports treating 5c-6 as a tri-colon. The first section of the Psalm (v. 2-7) ends with two tricola (vv. 5c-6, 7) and the final section of the Psalm likewise ends with two tri-cola (vv. 14-15).

• Sun worship was common in the ancient Near East. The descriptions of the sun in this psalm are common tropes found in other ANE cultures designed to extol the greatness of the sun itself. Psalm 19, however, uses these tropes to provide an example of how creation declares YHWH's honor.
  • Notice that YHWH and the sun are distinct. The sun dwells in the skies, which YHWH made for it
  • Furthermore, the sun does not warrant its own glory. Instead, it represents an example of how the skies declare God's glory (cf., v. 2).
• This term (חֻפָּת) is commonly translated as "bridal chamber." It is not well-attested in the Hebrew Bible (Isa 4:5; Joel 2:16; and Ps 19:6). In Isa 4:5, YHWH places a canopy (חֻפָּה) over all of Jerusalem. He does so to protect the city from heat during the day and from storms (Isa 4:6). The reference to widows looking for marriage in Isa 4:1 and the reference to the daughters of Zion suggest that the bridal chamber is in view even in this verse. חֻפָּה is in parallel with חֶדֶר in Joel 2:16. In that verse, the bridegroom is in the “room” (חֶדֶר) and the bride is in the bridal chamber (חֻפָּה).
  • In addition to its usage in marriage contexts, חֻפָּה occurs with שֶּׁמֶשׁ in Egyptian literature. In “Prayer to the Gods of the Night,” an Old Babylonian prayer contains the following line: “Shamash has betaken himself to his chamber.” Alfred Jeremias argues this passage refers to Shamash returning to Aya at night after leaving every morning. This image is similar to the sun's movement as described in the next verse.
• YHWH or some act of his is always the object of the word for rejoices (יָשִׂ֥ישׂ) in the Psalter (Ps 35:9; 40:17; 68:4; 70:5; 119:14; 119:162). The psalmist or the people are usually the subject of the verb. In Psalm 19:6, however, שֶּׁמֶשׁ is the implied subject. Rolf Jacobson argues this instance "is an allusion to the praise that creation gives to its Creator".
• The word for warrior (גִבּוֹר), in its various forms, occurs frequently in the Hebrew Bible (328 times). As John Oswalt notes, the term is well-attested across various Semitic languages and its meaning is stable relating to being strong, especially concerning warfare.
  • The comparison between the sun (שֶּׁמֶשׁ) and the warrior (גִבּ֗וֹר) in this verse is similar to descriptions of the sun deity in Assyrian and Egyptian literature . This image is captured best with translations like “champion” (NIV, NJB, TOB, PDV, NFC, and “hero” (CEV, JPS 1985, Luther 2017, HFA, NGB, ELB, ZUR, S21), or “warrior/victor” (NBS, GNB, BDS, NVI). Translations that use “athlete” or “runner” (GNT, NLT, DHH, BTX4) draw out the sun’s movement in the passage. Mirroring the LXX (γίγας), the Vulgate translates this word as giants (gigans). Symmachus, however, has ἰσχυρός which can refer to the strength of transcendent beings.

v. 7

v.	Hebrew	Close-but-Clear
7a	מִקְצֵ֤ה הַשָּׁמַ֨יִם ׀ מֽוֹצָא֗וֹ	Its starting point is from the end of the skies.
7b	וּתְקוּפָת֥וֹ עַל־קְצוֹתָ֑ם	and its turning point is to their end.
7c	וְאֵ֥ין נִ֝סְתָּ֗ר מֵֽחַמָּתוֹ׃	and nothing is hidden from its heat.

Expanded Paraphrase

Grammatical Diagram

Notes

• The critical apparatus of the BHS proposes emending על to עד so as to better capture the terminus of the sun's movement. While there is no verb of movement in this clause, the sun's movement is clearly intended by תקופת. Waltke notes "With some verbs of motion על has a terminative sense.”

• In verse 7, the psalmist says that nothing can be hidden (סתר) from the heat of the sun. In verse 13, the psalmists asked to be considered innocent of hidden sins. The psalmist knows that God is like the sun and no hidden sin will escape his judgment. Therefore, the psalmist asks to be considered innocent of any errors or hidden sins.

• The psalmist emphasizes the sun's movement across the sky by placing from the end of the skies before the verb in v. 7a.

• This verse plays an important role in the message of Psalm 19. David describes the trajectory of the sun and recognizes its all-encompassing reach. Since he was likely aware of how other cultures deified the sun, David recognized similarities between YHWH's all-encompassing presences and the sun's global reach. Just as David feels unable to hide from the sun's heat, he knows that God knows all of his sins: even the hidden ones. By the end of this psalm, David will long to be pardoned by YHWH and to please YHWH with his speech. That longing is born out of his observation in v. 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.)

Grammar Legend

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

(For more information, click "Phrase-level Legend" below.)

Phrase-level Legend

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.