Notes—Will
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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.).
v. 3[ ]
Watch the Overview video on v. 3.
v. | Hebrew | Close-but-Clear |
---|---|---|
3a | י֣וֹם לְ֭יוֹם יַבִּ֣יעַֽ אֹ֑מֶר | Day to day they pour out speech, |
3b | וְלַ֥יְלָה לְּ֝לַ֗יְלָה יְחַוֶּה־דָּֽעַת׃ | and night to night they impart knowledge. |
Expanded Paraphrase[ ]
Day to day (which God established) they (which God created) pour out speech (which was the means of God's creating act)(and thus echoes God's creating act)(and thus those who experience the day should acknowledge God as creator),
and night to night (which God established) they (which God created) impart knowledge (of which God is the source)(and thus those who experience night should know God).
Grammatical Diagram[ ]
Notes[ ]
- The translation and grammatical diagram above view the implied subject of the verbs "pours out speech" and "imparts knowledge" as being supplied from v. 2. Thus, the subject is either הָרָקִֽיעַ, "the expanse" (see NET), or the compound subject הַשָּׁמַ֗יִם... הָרָקִֽיעַ, "sky... expanse" (see NIV, CSB). Contextually, the 3mp suffix of בָּהֶם in v. 5b ("he set a tent for the sun in them") suggests that the topic throughout this section is the sky/expanse. Grammatically, the singular verbs of this verse could refer back to the singular הָרָקִיעַ of v. 2. On the other hand, subjects consisting of multiple nouns can sometimes be found with singular verbs, especially if the nouns form a single idea (JM, §150p). If this were the case here, then the compound subject of הָרָקִיעַ and הַשָּׁמַיִם in v. 2 would govern the singular verbs in v. 3. This understanding of the grammar would be consistent with the 3mp pronominal suffixes in v. 5.
- This visualization is adapted from Participant Analysis.
- Alternatively, one could view the subjects as being "day" and "night" (see alternative diagram; CEV, GNT), or the compound subjects "day after day"/"night after night" (see alternative diagram; ESV, NASB).
- If (as suggested above) the sky/expanse is the subject of the verbs of v. 3, then י֣וֹם לְ֭יוֹם "day to day" and וְלַ֥יְלָה לְּ֝לַ֗יְלָה "night to night" are here functioning adverbially. It is noteworthy that these phrases are placed at the front of their respective clauses. This is likely to mark time as the focus element of these clauses.[4] The propositions of v. 2 could give rise to the implicit question, "To what extent do the sky/expanse declare God's splendor/handiwork?" These fronted adverbial phrases mark the temporal answers to this question for focus. For an in-depth discussion, see Macrosyntax Layer.
- The adverbial phrases י֣וֹם לְ֭יוֹם "day to day" and וְלַ֥יְלָה לְּ֝לַ֗יְלָה "night to night" constitute a polar-pair merism that expresses "all the time."[5] For an in-depth discussion on the use of merisms in Psalm 19, see Poetics.
- This visualization is adapted from Poetics.
v. 4[ ]
Watch the Overview video on v. 4.
v. | Hebrew | Close-but-Clear |
---|---|---|
4a | אֵֽין־אֹ֭מֶר וְאֵ֣ין דְּבָרִ֑ים בְּ֝לִ֗י | There is no speech, and there are no words |
4b | נִשְׁמָ֥ע קוֹלָֽם׃ | whose sound is not heard. |
Expanded Paraphrase[ ]
There is no speech (which is being communicated constantly),
and there are no words
whose sound is not heard (and so they are perceived by all) (and so all should have knowledge about God).
Grammatical Diagram[ ]
Notes[ ]
- There is disagreement among translations with respect to the grammar of v. 4b. The clause can be rendered as either an independent clause or a relative clause.[6] The difference in understanding the syntax would result in diametrically opposed interpretations of the verse as a whole:
v. | v. 4b as Independent | v. 4b as Relative |
---|---|---|
4a | There is no speech, and there are no words; | There is no speech, and there are no words |
4b | their sound is not heard. | whose sound is not heard. |
- Treating v. 4b as an independent clause results in a statement that parallels v. 4a, implying that the communication is universally inaudible. Meanwhile, translating v. 4b as a relative clause implies that the words of v. 4a are universally audible (i.e., a double negative, "there are none unheard"). Based on genre, word order, and other syntactical features—along with the testimony of ancient witnesses—the translation and diagram above reflect an understanding of v. 4b as a relative clause. For an in-depth discussion on this topic, see the Exegetical Issue. This understanding of the grammar would imply the following logical flow:
- This visualization is adapted from Story Behind the Psalm. For an explanation of the color-coded text, see "Expanded paraphrase" in the Legend below.
- While the participial form of נִשְׁמָע typical suggests continuous or progressive aspect ("whose sound is not being heard"), the present context suggests a testimony that is perceived universally, from witness to witness (iterative/distributive), as opposed to a single, continuous action.
v. 5a–b[ ]
Watch the Overview video on v. 5a–b.
v. | Hebrew | Close-but-Clear |
---|---|---|
5a | בְּכָל־הָאָ֨רֶץ ׀ יָ֘צָ֤א קַוָּ֗ם | Their chord goes forth throughout all the earth, |
5b | וּבִקְצֵ֣ה תֵ֭בֵל מִלֵּיהֶ֑ם | and their words [go forth] into the end of the world. |
Expanded Paraphrase[ ]
Their chord goes forth throughout all the earth (which God created)(and so they are perceived by all) (and so all should have knowledge about God),
and their words [go forth] into the end of the world (which God created)(and so they are perceived by all) (and so all should have knowledge about God).
Grammatical Diagram[ ]
Notes[ ]
- The phrases בְּכָל־הָאָ֨רֶץ "throughout all the earth" and וּבִקְצֵ֣ה תֵ֭בֵל "into the end of the world" are placed at the beginning of their respective clauses. This is likely to mark space as the focus element of these clauses.[7] The propositions of v. 2 could give rise to the implicit question, "To what extent do the sky/expanse declare God's glory/handiwork?" These fronted adverbial phrases mark the spatial answers to this question for focus. For an in-depth discussion, see Macrosyntax Layer.
- It is possible to detect an extended merism between הַשָּׁמַ֗יִם/הָרָקִֽיעַ (sky/expanse) in v. 2 and הָאָ֨רֶץ/תֵ֭בֵל (earth/world) in v. 5.[8] Although there is a significant distance between these pairs of terms, their presence at the beginning of their respective stanzas could highlight their significance. This also fits the broader theme of the psalm, in which the testimony of creation is presented as occurring everywhere and all the time (see Poetics). The impression created in these verses is an all-encompassing vertical spatial axis (contrasted with the horizontal axis presented in v. 7) in which creation's testimony occurs.
- This visualization is adapted from Poetics.
- The preposition בְּ of בְּכָל־הָאָ֨רֶץ is typically translated as "in." However, the preposition itself does not lexicalize the distinction between locations that are dynamic ("through") versus static ("in") (BHRG, §39.6). The dynamic rendering of "throughout all the earth" is here implied by the verb יָצָא "goes forth."
- There is some ambiguity as to the referent of the 3mp pronominal suffixes of קַוָּ֗ם "their chord" and מִלֵּיהֶ֑ם "their words." One the one hand, the suffixes could refer back to אֹ֭מֶר/דְּבָרִ֑ים (speech/words) of v. 4; on the other hand, they could refer to הַשָּׁמַ֗יִם/הָרָקִֽיעַ (sky/expanse) in v. 2. Syntactically, the terms אֹ֭מֶר/דְּבָרִ֑ים in v. 4 are nearer, and thus could be naturally read as the referents of the 3mp suffixes. However, this would lead to a situation in which the "words (מִלִּים) of words (דְּבָרִים)" would be described. It is preferable to see קַוָּ֗ם/מִלֵּיהֶ֑ם in v. 5 as belonging to the same participant class as אֹ֭מֶר/דְּבָרִ֑ים in v. 4, while the pronominal suffixes refer back to the הַשָּׁמַ֗יִם/הָרָקִֽיעַ of v. 2. In other words, the chords/words are being portrayed as originating from the sky/expanse.
- This visualization is adapted from Participant Analysis.
- The text and meaning of the term קַוָּם are disputed. Since קַו is typically understood to mean "string" (HALOT), some have argued for emending the text to קוֹלָם, "their voice."[9] However, it is possible that a meaning of קַו as "sound" is derived from an extension of "rope" to "string of a harp."[10] This figurative meaning of "chord," referring to musical or melodious sounds, is supported by evidence from DSS and Sirach (DCH).[11] As such, and in light of the lack of textual evidence for emending the Masoretic Text, preserving קַוָּם is preferred. This understanding preserves the parallelism with מִלֵּי, "words," and remains consistent with the renderings of ancient versions.
- While תֵבֵל is grammatically indefinite, the term (and thus by extension, the construct form קְצֵה) is inherently definite (JM §137t). Hence the translation, "into the end of the world."
Legends[ ]
Grammatical diagram
For legend, click "Expand" to the right
Master Diagram
Shapes and colours on grammatical diagram
For legend, click "Expand" to the right
Expanded paraphrase
For legend, click "Expand" to the right
- Close but Clear (CBC) translation
- Assumptions which provide the most salient background information, presuppositions, entailments, and inferences
Bibliography[ ]
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."
- ↑ More specifically, these phrases are likely indicating exhaustive completive focus (i.e., the temporal frame indicated is the only possibility that leads to a true proposition; see Khan and van der Merwe 2020, 365).
- ↑ Watson, Wilfred G. E. 1986. Classical Hebrew Poetry: A Guide to Its Techniques. JSOT 26. Sheffield: JSOT Press.
- ↑ If the clause is relative, then it would be asyndetic—that is, appearing without a relative marker.
- ↑ More specifically, these phrases are likely indicating exhaustive completive focus (i.e., the spatial frame indicated is the only possibility that leads to a true proposition; see Khan and van der Merwe 2020, 365).
- ↑ Fokkelman 2000, 97.
- ↑ So HALOT. Many have also pointed to the LXX reading of φθόγγος, "sound," as support for an emendation to קוֹלָם (Craigie 2004, 178; deClaisse-Walford, et al 2014, 205n9). The LXX reading is supported by Symmachus and the Syriac. However, the renderings of these ancient versions are not necessarily incompatible with an idiomatic rendering of קַו, as will be presented above.
- ↑ Gesenius 2003, 726.
- ↑ Alternatively, Dahood has at one time suggested that קַוָּם should be connected to the Ugaritic gawwām ("voice, sound"; Dahood 1957, 148), but later calls this "misplaced ingenuity" (Dahood 1966, 122). Instead, he connects it with II-קוה, "to collect >> to call" (Ibid).