Back to Psalm 17

About the Semantics Layer[ ]

Semantics is the study of how language is used to represent meaning. The goal of semantic analysis for interpreting and translating the Bible is to understand the meaning of words and how they relate to each other in context. We want to understand what is implicit about word meaning – and thus assumed by the original audience – and make it explicit – and thus clear for us who are removed by time, language, and culture. The semantics layer is composed of three major branches: lexical semantics, phrase-level semantics and verbal semantics. (Click 'Expand' to the right for more information.)

About Lexical Semantics[ ]

One major branch of semantic study is lexical semantics, which refers to the study of word meanings. It examines semantic range (=possible meanings of a word), the relationship between words (e.g. synonymy, hyponymy), as well as the relationship between words and larger concepts (conceptual domains). One component of our approach involves not only the study of the Hebrew word meaning, but also of our own assumptions about word meaning in modern languages. Because the researcher necessarily starts with their own cultural assumptions (in our case, those of Western-trained scholars), this part of the analysis should be done afresh for every culture.

For a detailed description of our method, see the Lexical Semantics Creator Guidelines.

About Phrase-level Semantics[ ]

The Phrase-level Semantics layer analyses the meaning of syntactic units which are larger than the level of the word and smaller than the level of the clause. Specifically, this layer analyses the meaning of prepositional phrases (e.g., לְאִישׁ), construct phrases (e.g., אִישׁ אֱלֹהִים), phrases formed by a coordinating waw conjunction (e.g., אִישׁ וְאִשָּׁה) and noun phrases which consist of a noun plus a determiner (e.g., הָאִישׁ) or a quantifier (e.g., כֹּל אִישׁ).

For a detailed description of our method, see the Phrase-level Semantics Creator Guidelines.

About Verbal Semantics[ ]

This sub-layer focuses on the relationship between verbs, time and modality. These are important categories for interpretation and translation, and how one analyses a verb can have a significant effect on how it is rendered. This sub-layer has been through several iterations, as it strives to accomplish two things: (1) Transparency for the native Hebrew structures, and (2) Transparency for the interpretation necessary to translate the verbal semantics into other languages.

For a detailed description of our method, see the Verbal Semantics Creator Guidelines.

Semantics Visuals for Psalm 17[ ]

Lexical and Phrase-level Semantics Diagram[ ]

For legend, click "Expand" to the right

	Prepositional phrase	Construct chain	Construct chain within a prepositional phrase	Phrase-level waw	Article and כֹּל
Diagram Shading
Definition	- A prepositional phrase consists of a preposition plus its object. The phrase usually modifies the clause or another constituent in the clause.	- A construct chain, also called a 'genitive phrase', is a grammatical encoding of the relationship 'A of B,' in which A is a phonologically modified noun (in the construct state), and B is a phonologically unmodified noun (the absolute state).	- Some construct chains occur within prepositional phrases	- A waw conjunction can join units of all sizes. Phrase level waw join units at the word or phrase level (i.e., below the level of the clause).	- Definite articles tell you something about the identifiability or inclusiveness about the word it is attached to - כֹּל is a quantifier that tells you about the scope of a word it is attached to

See our growing collection of Venn Diagrams, not only for Psalm 17, but for all of the psalms.
See SDBH on Psalm 17.

v. 1[ ]

The verb hear (שמע) connotes more than an objective sensory experience (i.e., merely hearing a sound) and entails the notion of hearing in order to grant the request being voiced (HALOT; BDB).
The term rendered here as righteous case (צדק) at one time denoted "to be straight" though it developed connotations that have to do with "conformity to an ethical or moral standard" or "a 'norm'" (TWOT, 752). YHWH sets the standard of righteousness by his revealed moral will (Pss 45:7; 97:2; 145:17; TWOT, 752-753). Though David laments the abuse he is subjected to by his foes, Psalm 17 takes the tone of "an innocent person’s prayer for protection (cf. the analogous Ps 5, which is a protective psalm)" (Craigie 2018, 162). David literally requests that YHWH would hear (שמע) an abstract noun (צדק), however, as "an accusative of the object" צדק signifies David's righteous life because, as context makes clear, David is asking YHWH to respond to him (Delitzsch 1883, 291). This can be translated as "righteous case" here on account of the context and a key religious presupposition of the OT (viz., that righteous living corresponds to God answering a prayer, especially one asking for justice; e.g., the guiding system of moral principles with corresponding rewards/consequences which pervades the book of Proverbs) (Delitzsch 1883, 291-293). In verses 1-6 David presents his "resume" for having fulfilled this condition and then he presents his request (i.e., רנתי or תפלתי or משפטי, all parallels for צדק) in verses 7-9.
The context in which my cry (רנתי) is ensconced indicates that David probably means more than a visceral cry (i.e., making an emotive and audible, but unintelligible sound) (DCH). The LXX (δεήσει "request"), Vulgate (deprecationem "deprectation"), Targum (שבוחי “my praise”), and Peshitta (ܒܒܥܘܬ “my prayer”) corroborate the idea that this "cry" has content. It is probably best glossed as " cry of lament" because David is confident of his righteousness and yet he is beset by adversaries (HALOT).
The relationship here for both these bounded phrases my cry (רנת-י) and my prayer (תפלת-י) can be either that of "Product–author, creator, source, origin" or "[v]erbal notion–subject" (BHRG §25.4.6). The cry (an audible sound, possibly with determinate content) and the prayer (an articulate discourse) have David as their source, but they involve David's actions. Either way, they can be rendered as "my cry" and "my prayer" respectively.
The two terms lips (שפתי) hear (האזינה) in verse 1 introduce what is the most prominent lexical domain in Psalm 17; namely, that of Parts: Creatures which is attested twelve times: עין (vv. 2, 6, 11), פה (vv. 3, 10), בטנ (v. 14), אזן (v. 6), כנף (v. 8), אישון (v. 8), חלב (v. 8), נפשׁ (vv. 9, 13) (SDBH). This lexical domain illustrates the poetic medium of body part imagery which pervades Psalm 17 (SDBH; Goldingay 2006, 237). The contextual domain of Body corresponds to this and is attested throughout Psalm 17 as well: עין (vv. 2, 6, 11), פה (vv. 3, 10), ימין (v. 7), בטנ (v. 14), אזן (v. 6), כנף (v. 8), אישון (v. 8), חלב (v. 8), טרוף (v. 12) (SDBH). In translation, one would do well to be mindful of this, keeping the anatomical element explicit in rendering what are often figurative expressions and can be easily lost (e.g., האזינה>"give ear">"listen/hear"; שפתי מרמה>"lips of deceit">deceitful speech," etc.).
The word lips (שפתי) acts "as a metonym for the speech that the lips help to form, or as a metonym for the person that produces speech" (SDBH).

The construct relationship between lips of deceit (שפתי מרמה) is "Entity–characteristic (description, attribute, quality)" (BHRG §25.4.4). The sense is either ". . . [which is not made] with deceitful lips" or perhaps " . . . [which is not made] through deceitful lips" if the preposition ב is taken as instrumental (IBHS §11.2.5d). If "by" is supplemented for "with" or "through" it can carry either of the these meanings. The context suggests that the focus here is on emphasizing that the prayer itself is sincere/righteous (i.e., it is a qualitative focus) (JM §129f). Therefore, the noun (מרמה) should function adjectivally ("deceitful") and phrased as "deceitful speech," the "lips" being rendered as metonym. The NIV has "deceitful lips" whereas the NLT and CEV invert it with "my prayer. . . comes from honest lips" and "I am honest!" respectively (cf. NJB, JPS 1985, REB, NRSV). Typically, מרמה "refers to untruthfulness in words designed to deceive other people (e.g., 5:6 [7]; 10:7; 34:13 [14]" and so it is likely that David "claims a truthfulness in relation to other people that contrasts with that of (some) other people’s words (v. 10)" (Goldingay 2006, 239).

v. 2[ ]

In construct with a 2ms pronominal suffix, from(לפניך) basically means "from you/your presence" denoting the origin from where David would have his judgment proceed. "Hebrew. . . makes an extensive use of pseudo-prepositions; these are a combination of one of the prepositions. . . notably ‏ב‎, ‏כ‎, ‏ל‎, ‏מן‎, ‏על‎—and a substantive, often lexemes denoting parts of body such as ‏יד‎, ‏פנים‎, ‏עינים‎, פה‎, ‏רגל‎ in the construct state. Such nouns are mostly not used in their primary, but in their figurative sense" (JM §103o).
Waltke and O'Connor identify your eyes (עיני-ך) this as "[a] genitive of inalienable possession [which] refers to something intrinsically proper to its possessor, chiefly body parts" (IBHS §9.5.1). Here it denotes YHWH's consciousness of David's situation in anthropomorphic terms. As was already evident in verse 1 with שפתי, Psalm 17 frequently resorts to body part imagery in framing its content (Goldingay 2006, 237).
The verb see (חזה) appears here near the outset of the psalm and then again in verse 15 at its end (Craigie 1983). Aside from four occurrences elsewhere, (Exod 18:21; 24:11; Num 24:4, 16), this verb is used in prophetic and/or poetic texts (Isa 1:1; 2:1; 13:1; 26:11; 30:10; 33:17, 20; 47:13; 48:6; 57:8; Ezek 12:27; 13:6-9, 16, 23; 21:34; 22:28; Amos 1:1; Mic 1:1; 4:11; Hab 1:1; Zech 10:2; Pss 11:4, 7; 17:2, 15; 27:4; 46:9; 58:9, 11; 63:3; Job 8:17; 15:17; 19:26-27; 24:1; 27:12; 34:32; 36:25; Prov 22:29; 24:32; 29:20; Song 7:1; Lam 2:14) and often in connection with God. Thus it may carry a visionary connotation because of how it is used in connection with dreams, visions, and divinity (NIDOTTE 2:56-60).
The plurality of the noun uprightness (מישָרים) indicates "the various concrete manifestations of a quality"; namely, that of uprightness (e.g., when a judge gives the correct verdict, when a wicked person is punished for doing an evil deed or when a righteous person is rewarded for doing a good deed, etc.) (JM §136g; HALOT). This noun can be understood adverbially, referring to the manner in which YHWH perceives/sees (viz., "uprightly") or as "an accusative of the object" (i.e., "uprightness"; that is, YHWH will see to it that what is "right" is done) (Delitzsch 1883, 292). Context favors the latter rendering because David is appealing to YHWH in these verses (vv. 1-9) for justice/righteous judgment (משפט v. 2) in light of his personal righteousness (vv. 3-5) and his enemies unwarranted (unjust) hostility (vv. 9-14).

v. 3[ ]

Vv. 3-6 are similar in thought to that of Job 23:10-12 (Delitzsch 1883, 292). Both passages share the verbs בחן (Ps 17:3; Job 23:10), שמר (Ps 17:4; Job 23:11), and נטה (Ps 17:6; Job 23:11), as well as the noun אשר (Ps 17:5; Job 23:11) and the idea of keeping YHWH's ways and appreciating YHWH's words (note the similar phraseology: "I have kept [YHWH's] way, I have not turned aside" [באשרו אחזה רגלי דרכו שמרתי ולֹא־אט] Job 23:11; "My steps are true to your ways, my feet do not slip" [תמך אשרי במעגלותיך בל־נמוטו פעמי] Ps 17:5; "the commandment of his lips I have not departed from" [מצות שפתיו ולא אמיש] Job 23:12; "I have kept myself from violent behavior by the word of [YHWH's] lips" [בדבר שפתיך אני שמרתי ארחות פריץ]Ps 17:4). This is an illuminating parallel in light of how verse 14 has been variously rendered (i.e., whether or not 14b pertains speaks positively of God's care for his people [Targum; CEV, REB, JPS 1985, NLT] or as an imprecation against the wicked [NIV, NRSV, GNT] or as descriptive of the wicked [Jerome, LXX; NJB, NET, ESV; Luther 2017, EÜ] in a mixed manner of both lamentation, akin to Job ch. 21 and Psalm 73:3-12, and judgment, as in Job 27:13-23).

My heart (לבי) is another "genitive of inalienable possession" or "[p]ossession (body part)–possessor" relationship, but this time referring to David's "heart" (i.e., the "Heart as Container of Thoughts and Acts of Will (e.g. Decisions and Intentions)") (BHRG §25.4.1; see Merwe, "The Conceptualization of Heart as an Active Zone Body Part in Biblical Hebrew" 2023, 304-305).
Though heart (לבב) has a broad semantic range, it is used in context here with "refer[erence] to the entire person" (Van de Merwe 2023, 295; BDB; HALOT).

The nominal adverb at night (לילה) specifies at what time YHWH "inspected" David (BHRG §33.3). Whether this inspection occurred on one night or over a series of nights, the verbal conjugation (פקדת) suggests that it is a past event. It is probably best not to render לילה here as "nightly" because David seems to be saying that he has passed the test (you find nothing - בל־תמצא). The LXX mirrors the MT with νυκτός and Jerome has nocte. Various commentators hypothesize what the significance is regarding the particular time ("at night") of testing. Craigie writes that it "may refer to hours spent at night in prayer and self-inspection, perhaps indicating that the prayer was uttered at night with the expectation of an answer in the morning (cf. v 15)" or, according to Goldingay, "because [people's] thinking as they lie in bed reflects and reveals their real attitudes"; however, the general conclusion is summarized by Delitzsch: it is "when. . . the very depth of a man's heart are disclosed, whether it be in the thoughts of him who is awake or in the phantasies of the sleeper" (Goldingay 2006, 240; Craigie 2018, 162; Delitzsch 1883, 292).
The term rendered at night (לילה) here also features in Psalm 16:7, though in the plural, (אף־לילות יסרוני כליותי) with what seems to be a similar implication; namely, that "night-time" is prone to moral instability that can encroach when "instruction" and/or "counsel" (יעצ/יסר Ps 16:7) are absent (Goldingay 2006, 240). In light of these two uses of לילה, in 17:3 David appears to be saying that there is no time when he is unfaithful to YHWH due to his vigilance (cf. תמך/שמר vv. 4-5). From this it can be inferred that the clause that follows (בל־תמצא) need not have an explicit direct object. In other words, David is confident that, though YHWH test him and come at night and "refine" him, he will be found adhering to the standard of righteousness YHWH has set (Pss 45:7; 97:2; 145:17; TWOT, 252-253; see note for צדק, v. 1).
The various options regarding how זמתי should be understood have been simplified here for the sake of lexical semantics (for an in depth discussion, (see Exegetical Issue #1: The Form and Function of זמתי in Ps. 17:3). The biggest difference amongst the various readings is whether זמתי is verbal or should be emended to a noun with a 1cs pronoun suffix (זמה; "evil (device/scheme)"). This latter option (#5) has both ancient (LXX, Peshitta, Targum) and modern (GNT, REB, NJB, NRSV; ZÜR; NVI and DHH) support, though it involves revocalizing the MT to read זִמָּתִי (זמה n.f. "plan, device, wickedness"; [or זמת if pl.]) and treating it as the object of תמצא. Alternatively, it can be read verbally as either an infinitive construct form of the verb זמם with a 1cs pronominal suffix (preferred reading and option #2) or as a first person common singular in the perfective conjugation (option #3-4).
Reading זמתי as an infinitive construct (+ 1cs Suff. Pron.) appears to be the best rendering because it agrees with the Masoretic accentuation and results in the most balanced lineation. Moreover, the poetic development of verse 3 corroborates this. Also, the context highlights the reality of David's sincerity, particularly with reference to the correspondence between his inner life (v. 3a בחנת לבי) and his speech (v. 1-2) and this connotation is most explicit with פִי as the subject of עבר and זמתי (inf. constr.; 1cs pronominal. suff.; "my thinking") as the object. What this means for lexical semantics is that זמתי is not to be equated with "my evil/unrighteousness" or "evil/unrighteousness in me" or "I have planned not to sin with my mouth" etc., but rather that David's mouth (the subject) did not transgress "[his] thoughts/thinking" (זמתי). In other words, David professes that what he says 'is true to what he thinks').

The construct chain translated here as what I say (פ-י) expresses the "Possession (body part)–possessor" relationship indicating David's mouth, continuing to make use of the body parts trope (BHRG §25.4.1). It seems that "mouth" is actually a metonym for "speech" because of the emphasis in Psalm 17 on the quality of David's inner person and his uprightness of life, especially in this verse (JM §129f).
For the discussion concerning the various options regarding how זמתי can be taken here, see Exegetical Issue #1: The Form and Function of זמתי in Ps. 17:3. This reading takes זמתי as an infinitive construct with a 1cs pronominal suffix. The relationship between this infinitive construct and 1cs pronominal suffix is that of "[v]erbal notion-subject" (i.e., the thinking that David did) (BHRG §25.4.2).

vv. 4-5[ ]

There is an essentially verbal sense in the construct chain translated here as as for what people do (לפעלות אדם), with פעלות being that which the nomens rectum (אדם) does as the subject performing the action denoted by the nomen regens (BHRG §25.4.2). The use of ל in the prepositional phrase לפעלות אדם can be classified as specification which relates constituents "based on connections with regard to" (e.g., Gen 1:11; 17:20; 1 Sam 10:19; IBHS §11.2.10d). The prepositional phrase is fronted here (v. 4) where the ל possesses a specifying function that frames the context of what follows (i.e., "with respect to the deeds of human beings. . .") (IBHS §11.2.10d).
The word people (אדם) sometimes has more of a positive connotation, though context here casts it in a pejorative light. There are, however, other instances in the Psalms in which אָדָם is used in an ambiguous or pejorative manner (Pss 12:2, 9; 14:2; 21:11; 22:6; 49:13, 21; 53:3; 56:12, etc.).
The preposition by (ב) acts instrumentally in relation to word (דבר), which is in construct to your lips (שפתיך) with YHWH (v. 1) as the referent for the 2ms pronominal suffix The sense of the term דבר, therefore, has special significance with regard to "the divine revelation and guidance" David has received from YHWH (Craigie 2018, 163). This is relevant in consideration of how the justly famous covenantal term is invoked a few verses later (v. 7).
There could be a verbal sense in the prepositional phrase by the word of your lips (בדבר שפתיך); hence, GNT and NET translate this in this manner based on דבר: "I have obeyed your command" and "just as you have commanded" respectively. However, it seems that the chief function of this prepositional phrase is instrumental due to the preposition ב, with the construct chain taken as the "instrument" through or by which a result (viz., David keeping from violent ways) was enabled (IBHS §11.2.5d; JM §133c). Thus, the LXX renders it as διὰ τοὺς λόγους τῶν χειλέων σου, Jerome has propter verbum labiorum tuorum, the NIV has "through what your lips have commanded," ESV, NRSV, and REB have "by the word of your lips," and JPS 1985 has "in accord with the command of Your lips."
Modern translations are extremely diverse when it comes to translating v. 4. To render the verb translated here as I have restrained (שמר) as "I have kept/watched" would be liable to misunderstanding here (i.e., either David exhibits violent behavior himself or protected it!). A passive translation is tempting, but not true to the grammar. “I have watched over" with a view to making an evaluating is better according to where it is evidently the sense of שמר elsewhere (e.g. 1Sam 1:12, Jer 8:7, Ps 107:43, Job 10:14, 33:11; BDB). However, given the context, "I have guarded>> I have restrained” is probably the correct meaning.
There is in the phrase violent behavior (ארחות פריץ) a contrast with that which occurs in Psalm 16:11 (ארח חיים "path/way of life"), as there is also a complementary idea behind the reuse of שמר here in verse 4 with שמרני in 16:1 (Goldingay 2006, 238). With regards to the former reference, David affirms in 17:4 that he has "kept out of" or "kept away from" ארחות פריץ because he has had the ארח חיים ("path/way of life") made known to him by YHWH (16:11). The verb שמר is used here to signify David's determinate agency in cooperation with his previous plea for YHWH's help (16:1).
Though the term translated as violent (פריץ ) can signify a "brigand" or "robber," it is likely used here with the connotation of "violence" on account of how it is attested elsewhere ("violent one (robber, murderer);—פ׳ שֹׁפֵךְ דָּם Ez 18:10; ארחות פ׳ ψ 17:4; pl. פריצים Ez 7:22, מערת פרצים Je 7:11; cstr. בני פריצי עמך Dn 11:14; of wild beast, פריץ חיות Is 35:9") (HALOT; BDB). However, the LXX has σκληράς in its place in the context of ἐγὼ ἐφύλαξα ὁδοὺς. . . which is far removed from what the MT seems to mean.
The Peshitta has a preposition (ܢܛܪܬܢܝ ܡܢ ܐܘܪ̈ܚܬܐ ܒܝܫ̈ܬܐ: "you have kept me from evil ways"'; Taylor 2020, 49) where the MT only has a verb (שׁמר). This reading supports the notion that שׁמר entails the idea of "keeping from" in connection with violent behavior (ארחות פריץ). The verb is also attested in Ps 16:1, further affirming the affinity between the two psalms, though no prepositional help seems needed there.
The nomens rectum violent (פריץ) describes the entity that is the nomen regens (ארחות) in terms of its quality (JM §129f; BHRG §25.4.4; IBHS §9.5.1j). The noun (פריץ) can, therefore, be rendered as an adjective ("violent") and phrased as "violent behavior."
As the clause "you hold my lot" (אתה תומיך גורלי) appears in 16:5, so also the verb translated as persisting (תמך) is appropriated in 17:5 (Goldingay 2006, 238). Here again, as in the previous verse, David professes his righteousness in "holding to" the ways of YHWH. The verb, an infinitive absolute, can be rendered as "to persist," according to SDBH, which fits the o=context well. "To persist" in the ways of YHWH is "to be true to" YHWH/his ways (see note on צדק on v. 1), but with the additional relational connotation that is essential to David'a plea for justice.
The construction my steps (אשר-י) involves a verbal notion ("Verbal notion–subject") wherein the pronominal suffix, of which David is the referent, performs an action indicated by the noun in construct (אשר) (i.e., the steps that David took) (BHRG §25.4.2).
The translation your ways (במעגלותיך) follows the literal rendering of the Hebrew terms, however, it is a figurative expression wherein "tracks" are akin to behaviors and so this type of construct phrase is a "[v]erbal notion (passive)-agent (BHRG §25.4.2).
The relationship in the construct chain rendered here as my feet (פעמי) would be "[v]erbal notion–subject" if פעמי were understood on the lexical level as "steps." However, it is here taken as being that of "[p]ossession (body part)–possessor" (BHRG §25.4.1-2). For the paralleled terms פעמי/אשרי in verse 5, the NIV, REB, NJB, and ESV have "my steps"/"my feet" and the NLT "my steps"/"following you". The CEV, NET, and GNT take them both as having (figurative) verbal notion(s). Only JPS 1985 opts to translate both as body parts ("my feet"/"my legs"). Jerome has gressus/vestigia and could be translated with similar variance, while the LXX collapses the terms into one, simply repeating διαβήματά in place of both.
For the paralleled terms my steps (אשרי) my feet (פעמי) in verse 5, the NIV, REB, NJB, and ESV have "my steps"/"my feet" and the NLT "my steps"/"following you". The CEV, NET, and GNT take them both as having (figurative) verbal notion(s). Only JPS 1985 opts to translate both as body parts ("my feet"/"my legs"). Jerome has gressus/vestigia and could be taken with similar variance, while the LXX shows less variety, simply repeating the term διαβήματά. Here it seems best to depart from SDBH, which glosses פעמ as "steps," and instead prefer "feet" because it exhibits the most pervasive lexical domain that occurs in Psalm 17 (Parts: Creatures) more explicitly in the foreground, along with the contextual domain of Body (see note for V. 1 - האזינה / שפתי above). Moreover, it seems apt on a poetic level in which the paralleled line of 5b brings in the "concrete" image of a body part to complement and develop the verbal notion of "my steps" (אשרי) in 5a.

v. 6[ ]

The bound phrase translated what I am saying (אמרתי) has a "[v]erbal notion–subject" relationship wherein the 1cs pronominal suffix is performing an action (i.e., that of speaking or having spoken) (BHRG §25.4.6).

v. 7[ ]

There are similarities in Psalm 17:7 and "the Song of the Sea (Exod 15:1–18) in which Israel celebrated its deliverance from the Pharaoh in the Exodus," such as carry out... wondrously הפלה (Ps 17:7) // עשה פלא (Exod 15:11); at your right hand בימינך (Ps 17:7) // נטית ימינך (Exod 15:12); and your covenant acts חסדיך (Ps 17:7) // בחסדך (Exod 15:13) (Craigie 2018, 163). The significance of these terms being clustered is fundamentally one of relationship between God and his people. The exodus was of momentous historical importance for God's people and ultimately based on God's covenant with Abraham (Gen 15:1-20; see vv. 13-14 in particular).
There are numerous similarities in v. 7 and "the Song of the Sea (Exod 15:1–18) in which Israel celebrated its deliverance from the Pharaoh in the Exodus," such as carry out... wondrously (הפלה Ps 17:7)/(עשה פלא Exod 15:11), at your right hand (בימינך Ps 17:7)/ (נטית ימינך Exod 15:12), and your covenant acts (חסדיך Ps 17:7)/(בחסדך Exod 15:13) (Craigie 2018, 163). The significance of these terms being clustered is fundamentally one of relationship between God and his people.
This Hiphil imperative use of פלא, which is often modified to פלה, means "to cause a wonderful thing to happen," hence the LXX which has θαυμάστωσον (HALOT). Here it is read with an adverbial nuance that qualifies the basic idea of "performing" or "doing" entailed by describing the manner in which is done ("wonderously show").
The term translated covenant acts (חסד) can be glossed in a variety of ways (e.g., "loyalty, faithfulness, kindness, love, mercy"), though it has strong covenantal connotations due to its frequent usage in explicitly covenantal contexts in the OT (SDBH; DCH 3:277-279; TDOT 5:62-64). "It presupposes rights and obligations, and demands a favorable attitude from both parties to a relationship. A relationship built on ḥeseḏ is meant to be long-term" (TDOT). In light of this, it is possible to render the plural of this term in verses 7 as "covenantal acts" or something to that effect.

The phrase your covenant acts (חסדיך) is a significant construct chain on account of how it is employed as the first and key positive component of David's request, the content of which (i.e., David's request) had not been explicitly expressed until now in the poem, and makes use of the freighted term חסד which has covenantal overtones (SDBH; DCH, 277-281). It is a "subjective genitive" with a temporal nuance wherein YHWH (ך; the nomen rectum), who has done acts because of covenant obligations, is being invoked again to take similar action on David's behalf (SDBH; TDOT 5:62-64).
Despite the appearance of the atnach under the second constituent in the bound phrase deliverer of those who take refuge (מושיע חוסים) in the MT, the phrase is actually joined to the two prepositional phrases which follow it, at your right hand from their adversaries (ממתקוממים בימינך). An "objective genitive," the construct chain here consists of a masculine singular participle (מושיע) that acts like a subject doing the action (i.e, "delivering") of the nomens rectum (חוסים) (IBHS §9.5.2b). The whole construction is a vocative which carries the sense of "one saving (those who are) seeking refuge. . . ."
The participle phrases at your right hand from their adversaries (ממתקוממים בימינך) is coreferential to an implied constituent deliverer of those who take refuge (מושיע חוסים), the addressee (YHWH) of the directive (precative) (הפלה חסדיך). It indicates "the role/capacity of the first member" (BHRG §29.3). This means that YHWH, who is being entreated for deliverance, is the one who is both able to deliver and the one who, being in covenant relationship with David, is the appropriate one to be accomplishing deliverance for David.
The preposition from (מן) may signify a causative relationship here because of those who rise up (ממתקוממים), yet, the nature of the Psalm 17 as a righteous supplicant's appeal to YHWH for justice, and especially the content of verses 9 and 13b-14a, make it likely that it denotes separation (JM 133e; BHRG §39.14).
The term right [hand] (ימין) denotes the "right side" which has positive connotations, but it can also represents the right hand which itself is symbolic for "power" (SDBH; TDOT 6:100-101). At (ב) has a local significance here which is, of course, figurative due to the obvious anthropomorphism (viz., ימינך; HALOT). Taking refuge in that symbolic "place" of strength is a poetic way of implying that YHWH is faithful to deliver those who trust in him for deliverance, which is exactly what David exemplifies in this psalm.
The NJB, unqiuely, relates "in your strength" (בימינך) to the preceding construct chain of participles (מושיע חוסים), translating מושיע חוסים ממתקוממים בימינך as "saviour of those who hope in your strength against attack." The LXX has an isomorphic construal of the Hebrew (בימינך = τῇ δεξιᾷ σου). Craigie takes this prepositional phrase as having an instrumental sense, though one would expect to find a ב, or perhaps another prepositional phrase as complement to חסה (Craigie 2018, 163). The use of ב in this prepositional phrase can indicate "simple proximity" (figuratively in this context) as it is done in the ESV and NRSV, or the means by which YHWH delivers those who seek refuge in him, and so it is in the JPS 1985, REB, and CEV (JM §133c: BDB). Here it is taken in the former sense (locative) as virtually every other occurrence of the verb חסה is attested with a prepositional phrase complement (BDB).

vv. 8-9[ ]

Both of the nouns "little man" (אִישׁוֹן)/"daughter" (בת)>>apple which precede the noun in the absolute construct position eye (עין) are figurative synonyms for the pupil, though the former is more often used in this regard than the latter (HALOT; Delitzsch 1883, 296-297). The "little man" (אישון) and "daughter" (בת) figures can be understood as the reflection of oneself in another's pupil and/or "because [the pupil] seems to be born of the eye," however, the main idea to carry into translation is one of care and protection of what is precious (Delitzsch 1883, 297-298). The use of both אישון and בת here is likely for intensification relating to YHWH's care. "[I]ndicat[ive of] the sort of temporary shelter in which one can find safety in the midst of a sudden, intense crisis [cf. Pss. 36:7; 57:1; 63:7; 91:1]" (deClaisse-Walford, Jacobson, and Tanner 2014, 188).
The constituents translated here as in the shade of your wings (בצל כנפיך) occur in this collocation only in three other psalms (Pss 36:7; 57:1; 63:7), signifying the protection of God in each instance (SDBH; BDB). There is an overt theological employment of wing (כנף) concerning the divine-human relation as it is worked out in earthly events: "In 2:12, Boaz prays that Yahweh, under whose wings (כָּנָף) Ruth has found refuge, may reward her devotion to Naomi. In 3:9, Ruth asks Boaz to spread his 'garment' (כָּנָף) over her—i.e., to marry her (cf. Ezek 16:8). In effect, Ruth’s words ask Boaz to answer his earlier prayer—for his marital protective 'wing' to implement the divine protective 'wing' of Yahweh. In sum, the book teaches that sometimes Yahweh’s sovereign control comes secretly cloaked in human-run events" (NIDOTTE 4:1155-1156). This sheds light on how David might have understood the answer to his request here (that YHWH "keep him in the shadow of his wings") in some unspecified practical terms if indeed such a conception is operative in Psalm 17:8.
The wings (כנפים) imagery resonates with the exodus/Sinaitic covenant (Exod 19:4).
The preposition from (מן) is employed with a spatial sense, indicating detachment (BHRG §39.14). In context, it has both literal (viz., to be protected/hidden from the physical presence of the wicked) and figurative (viz., to be protected/hidden from the evil effects of the wicked people's activity) connotations. In addition to being classed as "[p]ossession (body part)–possessor," the bound phrase carries a figurative significance in connection with the preposition (BHRG §25.4.1). Of course, David is not actually asking to be delivered merely from faces in and of themselves, but rather from occupying a vulnerable position with reference to the wicked (i.e., from coming into close proximity to them).
The clause rendered as they have ben violent toward me (שדוני) probably has a figurative, though it may be literal, sense of "violence" carried out against David. Some translations convey the notion that David is subject to violence (cf. ESV) while others a communicate a more particular idea that David has been looted (e.g., “despoil” NASB95, Tanakh). Both are possible though, as the burden of proof naturally falls on the term of greater specificity, and "despoiling/looting" is not obvious from context, it seems better to go with a general term for "violence" that can be understood figuratively (BDB).
The term translated ravenous here (נפש) has an expansive semantic range (e.g., "life," "neck," "throat," "life," "personality," "breath," "passion," "self," "desire," "emotion," "appetite," "craving," "wish," etc.); however, affixed to the preposition ב here it is likely adjectival to איבי ("my enemies") and indicates their "desire" with regard to David (SDBH; HALOT; BDB; TDOT 9:504-508; DCH 5:724-725). The meaning of the verb שדוני (v. 9a), the aggression of David's foes in verse 11, and the leonine imagery in verse 12, with which David likens his enemies to ravening beasts that "are eager to tear prey," makes "ravenous" a suitable word choice (Delitzsch 1883, 298-299).
Though the LXX appears to read the preposition "in/by/with" (ב) adversatively here (τὴν ψυχήν μου [περιέσχον]) it seems more likely that ב "expresses the idea of accompaniment ([together] with)" and, along with the noun נֶפֶשׁ, indicates the "longing" or "desire" with which David's enemies (Hos 4:8; Prov 19:2; 23:2; 28:25; Ps 27:12; 3) pursue him (HALOT; IBHS §11.2.5d). Thus, it seems best to translate it as an adjective that describes the enemies themselves (e.g., "deadly" as Dahood, NJB, REB, and ESV or "brutal as the CEV has it or "murderous as the NLT or ravenous which seems apt in light of the similes in v. 12) (Dahood 1966, 92).

v. 10[ ]

The short clause translated as they enclose their [heart] with fat (חלבמו סגרו) appears to be an idiom which carries connotations of "rebelliousness" (cf. Deut 32:10-15 for similar idioms referring to Israel's rebellion; e.g., כאישון עינו ,כנפיו ,חלב/שמנת, etc.) (Craigie 2018, 160-161). Goldingay notes that "[t]he midriff (ḥēleb, lit., “fat”) suggests the part of the body where the heart is located" and goes on to explain that "[c]losing the midriff implies being unwilling to rethink their attitudes and their lives" (Goldingay 2006, 242). While he does not include the term "heart" in his translation ("they have closed their midriff"), Goldingay does support the conceptual inclusion of "heart" with its connotations in his interpretation (i.e., 'closing their midriff' means, by extension, that they 'close up their heart(s),' which is a figurative way of saying that they stifle compassion and close their minds to change). By contrast, Delitzsch argues that חלב is used in place of "heart," hyperbolically, with a similar effect (viz., David is describing his enemies as pitiless), though he also refrains from including the term "heart" in his translation ("their caul they shut up") (Delitzsch 1883, 289, 299). It seems necessary to rely on the conceptual associations of "heart" in connection wit the verb סגר ("to close up, shut") as it is used here to make the obscure idiom intelligible. The"heart" in the HB is a commonly employed figure for the mental/volitional/emotional center of a person (TDOT 414-425; DCH 498-499). Moreover, similar expressions (e.g., טפש כחלב לבם "their heart is as unfeeling as fat" Ps 119:70; השמן לב־העם הזה "make the heart of this people fat" Isa 6:10; cf. Ps 55:22; ) show that לב is sometimes associated with "fatness" in a negative manner, indicating a calloused inward deportment (Delitzsch 1883, 299). In light of this, "their heart" can be added as a gloss to aid intelligibility to this oblique ancient idiom. This also corresponds to the pattern in Psalm 17 of pairing terms for contrastive effect (see Poetic Feature #3), as well as the liberal employment of body-part imagery (see Poetic Feature #1). Some modern translations insert "heart/Herz": "They close up their callous hearts" (NIV), "They close their hearts to pity" (ESV; NRSV), Sie haben ihr Herz verschlossen und kennen kein Mitgefühl (HFA). The ELB includes "Herz" along with translating חלב: Mit ihrem Fett verschließen sie ⟨ihr Herz⟩.

Because mouth (פה) is singular it does not agree with the verb, they have spoken (דבר), which is third person plural. The way that this construct chain is used in the clause "they have spoken arrogantly with their mouth" (פימו דברו בגאות) presents "mouth" (פה) as an adverbial of means, a construction reflected in various translations (Jerome: et ore locuti sunt superbe; ESV: "with their mouths they speak arrogantly"; cf. KJV, NASB).
The prepositional phrase "in/with arrogance" (בגאות) "expresses the idea of accompaniment ([together] with)" (JM §133c). Thus, the noun "arrogance" (גאות) can be rendered adverbially (viz., arrogantly) because the ב indicates the manner in which the action of David's enemies (have spoken; דברו) (BHRG §39.6.4).

v. 11[ ]

There are textual discrepancies found amongst witnesses to 11a of the MT. They involve a choice about whether the word in question (אשרינו) is verbal or should be read with MT as "steps." One Hebrew manuscript has אשרוני and 11Q7 frg. 8,2 has גרשוני instead of the MT's אשרינו, the LXX has ἐκβάλλοντές με, Symmachus has μακαρίζοντές με, Jerome has incedentes adversum me and the Peshitta has ܫܒܚܘܢܝ ܘܗܫܐ ܟܪܟܘܢܝ.
Option 1 (preferred): Render אשר as a verb, with a further decision to be made about the available options (viz., pron. suff. - 1c sing./pl. and verbal nuances - "blessedness/pleasure" [Peshitta, Symmachus], "tracking/hunting" [NRSV, NIV, NLT, CEV, Craigie], "driving/casting out" [LXX, 11Q7 frg. 8, 2], or "advancing against/attacking" [Jerome, NJB, GNT, NET, REB] possibly with a change in consonants; viz., ישר).
Option 2: Accept the Ketiv ("our steps") of the MT (אשרינו) along with the SDBH, Targum, ESV, JPS 1985, ELB, Delitzsch, and Goldingay.
An emendation ("our steps" - אשרוני >> they have tracked me down - אשרינו - option 1) is supported by the preceding context (v. 9), in which David's ferocious enemies have surrounded him/cut him off ( Briggs 1907, 131). Moreover, the poetic sequence of verse 11 itself suggests this reading: first, the enemies advance, then they surround, then they keep watch the throughout land, etc. (Briggs 1907, 131). Additionally, אשר ("to go on/advance") in the Piel stem is a viable option for the Hebrew base text under Symmachus, the Peshitta, and Jerome's version(s) (Barthélemy 2005, 75; BDB 80). The noun of the MT (אשור) can be accounted for by its previous appearance in verse 5 (Barthélemy 2005, 75).
All of the above is relevant with reference to lexical semantics in that it appears that the sense of "tracking/hunting/advancing (against)" (NRSV, NIV, NLT, CEV, Craigie) fits אשר best here considering the verb' lexical content ("go straight, go on, advance") and especially in light of the following verse wherein the twofold comparison of David's enemy as a ravenous lion is made (BDB; Dahood 1966, 98).
Various translations opt to rendering the verb translatedx here as to scan (נטה) as "to throw me to the ground" (NIV, NLT, NET; "cast" ESV; NRSV; "bring" REB; "hurl" NJB) or some approximation of this (CEV, GNT) or "they set their eyes roaming over the land" (Targum; JPS 1985). The LXX sticks close to the MT with τοὺς ὀφθαλμοὺς αὐτῶν ἔθεντο ἐκκλῖναι ἐν τῇ γῇ, as does Jerome, oculos suos posuerunt declinare in terram, though these versions give the sense that the enemies' eyes are looking at the ground which seems a bit random in context. These last two ancient witnesses are true to the meaning of נטה, which ranges from to "stretch out, hold out, extend," to "spread out, pitch a tent," or to "extend," to "turn, incline" or to "deviate" (DCH). However, the context makes it likely that they survey or scan the land as a predator (i.e., a lion) would when waiting in hiding (v. 12) to stalk prey. Additionally, the preposition ב complements a verb of extension to naturally indicate "in" or "on/over" which would support such a meaning (BDB; IBHS §11.2.5f).
The prepositional phrase to scan (לנטות) indicates purpose (i.e., David's adversaries fix their eyes [שית] "to scan over the land") (HALOT; BHRG §39.6 and 39.11.6; IBHS §36.2.3d).
There is a basic locational sense involved in over the land (בארץ). In light of the preceding prepositional phrase (לנטות) it may denote "[f]igurative contact by means of mental processes," especially as the article is present (BHRG §39.6.1). The article may imply the land of Israel in particular though this is only possible to infer through its association with David if Davidic authorship is correct (BHRG §24.4.4.4). Because there is no explicit reference to the land of Israel in Psalm 17, nor indeed to any other land, it is probably not implied here; rather, "the land" in question is that in which David is and which his foes pose a threat in. There are two general paths modern translations follow with regard to נטה: the majority render the infinitive construct as approximating what the NLT has ("Watching for the chance to throw me to the ground"), but there is also that of the JPS 1985 ("they set their eyes roaming over the land"). Obviously, the former option attaches no special significance to "land" (ארץ) whereas the latter retains that as a possibility.

v. 12[ ]

After David's foes are described with a plural substantive and litany of pronominal suffix's and conjugations ( vv. 9-11), a 3ms pronominal suffix his (ו) appears suffixed to likeness (דמין), thereby "heightening the poetic tension. . . [by] focus[ing] on just one, perhaps the most powerful enemy whose presence created the most immediate threat" (Craigie 2018, 163). It is possible that this historical referent is King Saul (Delitzsch 1883, 292).
These prepositional phrases like a lion (כאריה) and like a vigorous lion (ככפיר) are those of simple comparison(s) or similitude(s) (JM §133g). The construct chain his likeness (דמינו) suggests that David is making a repeated reference to an arch foe (hence ו) and is here poetically likening him to a ferocious lion (Craigie 2018, 164).
Translations of the verb translated here as eager (כסף) differ: "hungry" (NIV, CEV, REB); "eager/longing/craves/lusts/greedily" (NLT, ESV, JPS 1985; Luther 2017, NGÜ, ELB; NBS, NVSR; Jerome); "preparing/ed" (NJB; LXX - έτοιμος). Aside from Psalm 17:12, this verb only appears in Genesis 31:30, Zephaniah 2:1, Psalm 84:3, and Job 14:15. In each of these instances, aside from Zephaniah 2:1, it appears to carry the idea of "longing" or "eagerness" associated with the fulfillment of a particular desire. In light of this, the context of Psalm 17:12, and specifically the leonine imagery, makes it apparent that כסף here can be translated in connection with the meaning of the infinitive construct that follows, to maul(לטרוף). The adjective "eager" has been chosen here because it carries the sense of כסף without the connotation of the healthy/normal need that is hunger mitigating the depiction of David's enemies as entirely wrong to be attacking him in the way they are.
The ל is prefixed to the infinitive construct to maul (לטרוף) and here constitutes a "verbal complement" whereby the meaning of the preceding verb eager (כסף) is brought to completion (i.e., the "lion is eager to maul") (IBHS §36.2.3b). This takes the preposition ל with the infinitive (טרף) as being and infinitival complement to the verb כסף (BHRG §39.11.iii).
The waw conjunction coordinates like a lion eager to maul with like a vigorous lion lurking in hiding places. These are coordinated in the portrayal of David's enemy as a being like a lion. Thus, the waw is employed here in the service of poetic parallelism.
SDBH glosses the Qal participle rendered here as lurking (ישב) "to stay; to remain," however, "lurking" (ESV) is more appropriate in light of the referent כפיר ("vigorous lion") and במסתרים ("hiding place") (SDBH).
For vigorous lion (כפיר) SDBH has "a young male lion; ≈ regarded as fierce and dangerous -- young lion," however, this term may be glossed with an adjective (e.g., as "vigorous lion" or "dangerous lion") to differentiate it from the previous term with אריה which it is paralleled and to avoid the idea of a lion cub which is not a particularly threatening image.

vv. 13-14[ ]

This construct chain, his face (פניו), is another instance of "[p]ossession (body part)–possessor" relationship (BHRG §25.4.1). David is asking YHWH for explicit action against his enemy (NB: there is a 3ms pronominal suffix), hence, "confront" may be the best choice for translating קדמ.
The nominal adverb, by your sword (חרבך) is an adjunct in relationship with deliver (פלטה) and denotes the means by which YHWH will fulfill David's request (BHRG §33.3). Ancient translations attest a bit of variety when it comes to rendering חרבך. The LXX has an accusative (ῥομφαίαν σου), whereas Aquila has a nominative (ῥομφαία σου), and Jerome identifies the "wicked" themselves as YHWH's sword (salva animam meam ab impio qui est gladius tuus). Modern translations opt to render חרבך as a nominal adverb (e.g., NIV, NLT, ESV, GNT, NRSV, REB, NJB, JPS 1985; Luther 2017, HFA, NGÜ, ELB, EÜ, GNB).
Carrying on in relation to the verb deliver (פלט) in v. 13, the nominal adverb by your hand (ידך) in v. 14 also indicates the means through which YHWH delivers David from mortals (ממתים x 2 in verse 14) (BHRG §33.3). Modern translations (NIV, NLT, ESV, NRSV, REB, NJB, JPS 1985; Luther 2017, NGÜ, ELB, EÜ, GNB) translate according to this analysis or omit the adjunct altogether (e.g., GNT; HFA). The LXX and Jerome render the constituent in the genitive (τῆς χειρός σου/a viris manus tuae Domine).
V. 14 is the most challenging verse of Psalm 17 on account of an apparent textual corruption that spans its first seven words as the MT has it. The question of what to do with the consonants ממתים, attested in the MT, are at the heart of the difficulty. The preferred reading of ממתים here is as a twice repeated prepositional phrase. The other options involve either an emendation and/or revocalization of this constituent. For an in depth discussion, see Exegetical Issue: The Text and Meaning of Ps 17:14.
The Dead Sea Scrolls treatment of Psalm 22:7[6] and Job 25:6 indicate that ממתים connotes the mortality of human beings and so rendering the term as mortals may be appropriate here (Isa 41:14; TDOT 9:99-100). However, the term "is associated with a qualitative concept in (Ps. 26:4) and in the theological disputes of Job with his friends (Job 11:11; 22:15)" both of which evidence it in possession of a pejorative aspect (TDOT 9:100). In light of this and the context of the surrounding context of Psalm 17:8-14, in which David avows his righteousness and portrays his enemies as unjust oppressors, it is possible to translate it here with a term carrying negative connotations (e.g., treacherous men/people). The term ממתים is evocative of "dead people" (the Targum reads it as approximating "from dead ones" and in so doing perhaps provides a basis for emendations of its attestation in v. 14 with the verb מת in some form) and so it has been proposed that its usage here "hints that it should not be too much for Yhwh to rescue [David] from them" (Stec 2005, 48; Goldingay 2006, 243).
The preposition from (מן) denotes the "location from which a person originates" in a prosaic sense (BHRG §39.14.1). However, on account of the term world (חלד), which can also signify "duration of life" (Job 11:17; Ps 39:6) and appears to have "a special focus on the area that is inhabited by humans," the implied idea here is that David's foes are merely of this temporary world whereas David's "judgment" comes from YHWH's presence (v. 2) and his satisfaction is in YHWH's face (v. 15) (BDB; SDBH; IBHS §11.2.11b).
SDBH defines the term lot (חלק) as "something that happens to someone; ◄ whether or not as recompense for what he/she has done" (SDBH). This is another resonance with Psalm 16 (v. 5: יהוה מנת־חלקי) through the use of the same vocabulary (Goldingay 2006, 238). The contrastive purpose is evident: David's chosen "portion" is YHWH whereas his enemies' portion is circumscribed to what they can get in life.
The relationship between their lot (חלקם) is that of "[p]ossession (concrete object)–possessor" and so indicates that the "portion" in question is that which is "(belongs to) them" (BHRG §25.4.1). This is a grammatical construction at the phrase level that carries semantic content from the surrounding discourse.
The article beneath the phrase rendered here as in life (ב[ה]חיים) may hint at a demonstrative force (i.e., "this life"), however, from other passages that also attest a compound article/preposition ב prefixed to חיה (Deut 30:19; temporal Ezek 6:12; 7:13; 9:9; Ps 66:9; Job 24:22) it seems as though there is no explicit significance other than to mark the noun as signifying (earthly) "life." In Ecclesiastes 9:9, "portion" (חלק) is also used immediately before "in life" (בחיים) as it is in Psalm 17:14, indicating a connection between one's "portion in life." Work done on the development whereby "demonstrative pronouns turn into definite articles" (e.g., היום as "the day"/"today"/"this day") suggests that בחיים can here be taken to mean "this life" (Doron & Khan 2016, 53).
There are a number of ways in which v. 14bc can be read and these readings hinge on how וצפינך (Ketiv) is interpreted. The following three options exemplify these different readings:
Option 1: The righteous are the topic and they are regarded favorably (preferred): "But satisfy the hunger of your treasured ones. May their children have plenty, leaving an inheritance for their descendants" (NLT; cf. JPS 1985, REB, CEV; BDS).
Option 2: The wicked are the topic and there is an imprecation against them (v. 14b alternative diagram): "Punish them with the sufferings you have stored up for them; may there be enough for their children and some left over for their children's children" (GNT; cf. NIV, NRSV, ESV; GNB, ZÜR; TOB, PDV, NFC; DHH).
Option 3: The wicked are the topic and there is a description about the ostensible good fortune they enjoy in life, without an explicit imprecation (v. 14b alternative diagram): You fill their womb with treasure; they are satisfied with children, and they leave their abundance to their infants (ESV; cf. NET, NJB; NBS; Luther 2017, EÜ, HFA, NGÜ, ELB, EÜ; NBS, NVSR, S21; RVR95, NVI).
Option 1 provides the greatest coherence in light of the context. As children are considered to be a blessing of God for the righteous in the Old Testament (e.g., Pss 127:3; 128:3-6; 1 Chron 25:4-5), it would be quite unexpected for David to describe his enemies in such terms without explicitly lamenting it and/or invoking God's judgment against it (Delitzsch 1883, 203). Though terminology in verse 14b-c (e.g., חלקם and צפונך) can be evocative of judgment (e.g., Job 20:29; 27:13; Isa 17:14), it is also used positively in relation to YHWH's People (e.g., Pss 16:5; 31:20-21; notably, both סתר and חסה, feature in 31:20-21 as they also do in Ps 17:7-8,) (Goldingay 2006, 244). It is true that the preferred reading is singular, however, it can be understood collectively (i.e., treasured ones) with a positive connotation (Craigie 2004, 161). The consonantal text of the MT (צפינך) may have been unintentionally emended, having originally been written defectively with a shureq (צפֻנך) and a yod after the nun (viz., צְפֻנֶיךָ - “your treasured ones”; cf. Ps 83:4) (Dahood 1966, 99). Lastly, "[i]n terms of poetic structure, vv 14b–15 are analogous to vv 11–12; in the latter passage, the poet moved from enemies in general to a specific enemy, as now he moves from God’s 'treasured ones' to himself" (Craigie 2004, 164).
Depending on how translations deal with the ostensibly corrupted text of 14a, sons (בנים) can function as the subject of the verb satisfied (שבע) (Targum; Peshitta; NIV, NLT, CEV, NRSV, REB, NJB, JPS 1985; Luther 2017, HFA, NGÜ, ELB, EÜ), or as a nominal adverb which signifies specification; that is, it describes exactly what your treasured ones (צפונך) are satisfied (שבע) with (viz., sons/children) (LXX; Jerome; ESV, NET; cf. Alter 2007, 50) (BHRG §33.3). It seems as though how one decides to interpret וצפונך תמלא (itself affected by how one interprets the first half of verse 14), is what will determine how one translates ישבעו בנים. If default Hebrew word order is VSO, then the order here is in favor of בָנִים as the subject, however, this cannot be assumed, especially in poetry. The mention of YHWH filling their belly" with treasure could just as easily be rendered as "their womb" and the equation of "treasure" (צפין) with "sons/children" (בנים) is in full harmony with OT theology attested elsewhere in the Psalms where similar terminology is employed (e.g., Pss 127:3-5; 128:3-4) (Hengstenberg 1863, 275; TDOT 3:179f). Consequently, sons (בנים) appears to be a nominal adverb that also denotes specification; that is, what they ("your treasured ones" 13b) are satiated "with" (BHRG §33.3).
The position of the noun wealth (יתר)in this construct chain is that of the possession which is possessed by the referent signified by the 3mp pronominal suffix (HALOT; BHRG §25.4.4).
The preposition to (ל) in the phrase "to their children" (לעולליהם) could be taken as a "lamed of interest or (dis)advantage" which indicates a participant "for or against whom an action is directed" (IBHS §11.2.10d). In this instance, it is the progeny of David's foes that benefit from being left with the "remainder" or wealth of the "worldly people" of verse 14.

v. 15[ ]

The unique connotation of "righteousness" (צדק) signifies "an ethical, moral standard and. . . in the OT that standard is the nature and will of God. . . (Ps 145:17) (TWOT, 752). The prepositional phrase בצדק in which it is employed here functions adverbially. In context, David has avowed his "uprightness" (צדק; v. 1) from the very beginning, highlighted the positive result of YHWH's evaluation of him (vv. 3-4), and maintained his claim of uprightness (vv. 1c-d, 3b, 4, 5) (Delitzsch 1883, 291-293). David, therefore, speaks here in anticipation of having been vindicated (i.e., shown to be in the right).
The LXX has [ἐν τῷ ὀφθῆναι] τὴν δόξαν σου and numerous translations elect to include the verbal idea of seeing carried on from see (חזה) in verse 15a (e.g., "when I awake, I will be satisfied with seeing your likeness" NIV; cf. NLT, CEV, NRSV). However, with a paralleled repetition of the intransitive verb "be satisfied" שבע, this nominal adverb probably indicates specification as did בנים in verse 14 (BHRG §33.3). It functions as would a prepositional phrase in English and can, therefore, be rendered with a preposition (e.g., with your likeness) as it often has been (Jerome; Targum; ESV, REB, NJB, JPS 1985; NBS, NVSR, BDS; cf. PDV).

The word translated as satisfied (שבע) appears soon after David uses it with reference to the righteous in general in verse 14 (TWOT, 869-870). David "first describes the blessed estate of God’s righteous ones in general (namely the “treasured ones,” v 14), and then becomes more precise in expressing his personal confidence and hope (v 15) (Craigie 2004,164). There is another lexical connection with Psalm 16 in the use of the verb שֹבע here (v. 15) as שֹבע is employed in Ps 16:11 to denote "abundance" (Goldingay 2006, 238). SDBH glosses this verb as "to have (one's) fill > to be contented" and defines it as "literally: to be satiated (with an event); hence: = process by which humans become more than fully engaged in a certain process or activity, which can be either good or bad." David prays that "God’s own people would be filled with such abundance that enough would be left for their children and grandchildren after them; though the words indicate the material provision of food (that which would “fill their belly”), the more general poetic sense implies that all of God’s provision would be thus abundant (Craigie 2004,164).
The preposition "in/with/by" (ב), joined to an infinitive construct here is translated as when I awake (בהקיץ), because it signifies "a temporal frame" for the action of the verb (קיץ) (BHRG §39.6.2).
Regarding the term rendered as likeness (תמונה) here, it is properly a "form [or] manifestation. —1) it should be remembered that any rendering of the Heb. sbst. has to be made rather precise. . . . תְּמוּנָה does not indicate a particular shape but refers to the form as an appearance without thereby suggesting a defined outline. . . . the basic meaning of the sbst. is appearance, external shape" (HALOT). This implies the "seeing/beholding or experiencing of something in Psalm 17:15b. Probably, in light of the lexical theme of body-parts pervading Psalm 17, the usage is figurative here: "I will be satisfied (in "seeing") your likeness when I awake."
The bound phrase your likeness (תמונתך) is best classified as a "[p]ossession–characteristic (possessor)" and can be rendered simply as "your likeness" (BHRG §25.4.1).

Verbal Semantics Chart[ ]

For legend, click "Expand" to the right

	Tense	Aspect	Reference point movement	Modality
Definition	A situation's location in time	Internal temporal constituency of a situation as portrayed	Whether or not the expected reference point in the discourse is updated after the situation.	Distinguishing between indicative, volitional and other forms of modality, as determined by morphology; word order; particles; context
Options	Relative: a situation's location in time relative to a reference point Absolute: a situation's location in time relative to the moment of speech	Continuous Habitual/iterative Stative	Expected movement: usually perfective No expected movement: usually imperfective	indicative jussive imperative cohortative wish purpose/result past (conditional) possible probable interrogative
Symbol

For steps to determine relative tense and reference point movement click "Expand" to the right:

				Do we expect reference point to move?
After reference point (Posterior)
	Imperative	What next?	Posterior (relative future)	Yes	⇐
	Yiqtol	What next? What now?	Posterior (relative future Simultaneous (relative imperfective present)	Yes	⇐
	Weqatal			Yes	⇐
	Weyiqtol			No	⇍
	Wayyiqtol			No	⇍
At reference point (Simultaneous)
	Yiqtol	What now?	Simultaneous (relative imperfective present)	No	⇍
	Participle
	Weyiqtol
	Infinitive
Before reference point (Anterior)
	Qatal	What next? What now?	Anterior (relative past) Simultaneous (relative imperfect present)	Yes	⇐
	Wayyiqtol	What next? What now?		No	⇍

Bibliography[ ]

Alter, Robert. 2007. The Book of Psalms: A Translation with Commentary. New York: Norton.

Barthélemy, Dominique. 2005. Critique Textuelle de l’Ancien Testament. Tome 4: Psaumes. Fribourg: Academic Press.

Briggs, Charles A., and Emilie Briggs. 1906. A Critical and Exegetical Commentary on the Book of Psalms. Vol. 1. ICC. Edinburgh: T & T Clark.

Craigie, Peter C. and Marvin E. Tate. 1983. 2nd ed. Psalms 1-50. Vol. 19. WBC. Grand Rapids, MI: Zondervan Academic.

Calvin, John. Commentary on the Book of Psalms. Translated by James Anderson. Grand Rapids: Christian Classics Ethereal Library.

Dahood, Mitchell. 1966. Psalms. Vol. 1. ABC. New York: Doubleday.

Delitzsch, Franz. 1883. Biblical Commentary on the Psalms. Vol. 1. trans. Eaton David. New York: Funk and Wagnalls.

Doron, Edit and Geoffrey Khan. 2016. “The Morpho-Syntax of Definiteness Agreement in Neo-Aramaic and Central Semitic,” Proceedings of the Mediterranean Morphology Meetings 10:45-54

Goldingay, John. 2006. Psalms: Psalms 1–41. Vol. 1. BCOT. Grand Rapids: Baker Academic.

Hengstenberg, Ernst Wilhelm. Commentary on the Psalms. Vol. 1. Edinburgh: T. & T. Clark, 1863.

Kissane, Edward. 1953. The Book of Psalms. Vol. 1. Westminster: The Newman Press.

Perowne, J. J. Stewart. 1870. The Book of Psalms: A New Translation, with Introductions and Notes Explanatory and Critical. London: Bell.

Pietersma, Albert and Benjamin G. Wright. 2007. A New English Translation of the Septuagint. Oxford: Oxford University Press.

Stec, David M. 2004. The Targum of Psalms. Vol. 16. The Aramaic Bible. Collegeville, MN: Liturgical Press.

van der Merwe, Christo H. J. 2023. "The Conceptualization of Heart as an Active Zone Body Part in Biblical Hebrew." Pages 294-318 in Edited by Van Hecke, P and Van Loon, H. Where is the way of the dwelling of light? Studies in Genesis, Job and Linguistics in honor of Ellen van Wolde. Leiden: Brill.

Villanueva, Federico G. 2016. Psalms 1-72. Carlisle, England: Langham Global Library.

Watson, Wilfred G. E. 1986. Classical Hebrew Poetry. JSOT. Sheffield: JSOT Press.

Wilson, Gerald H. 2014. Reprint. Psalms Volume 1. NIVAC. Grand Rapids, MI: Zondervan Academic.

Psalm 017 Semantics

Contents