Psalm 033 Semantics

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Psalm Overview

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 033[ ]

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 Templates - Prepositional Phrases.jpg Templates - construct chain.jpg Templates - Constr in prep phrases.jpg Templates - Phrase level waws.jpg Templates - article.jpg
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

v. 1[ ]

Psalm 033 - Phrase v. 1.jpg

  • SDBH glosses shout for joy (רנן) as simply "to shout," but this English gloss by itself connotes negativity rarely associated with the Hebrew verb.[1] "Joy" is part of the lexical semantics of the Hebrew word.[2]
  • Shout for joy is a single word in Hebrew (רנן). SDBH glosses it simply "to shout," but this English gloss by itself connotes a negativity rarely associated with the Hebrew verb.[3] "Joy" is part of the lexical semantics of the Hebrew word.[4]
  • The root for righteous (צַדִּיק) refers to "a pattern of behavior by humans or deities that is in accordance with the requirements of the divine law."[5] Here the adjective functions substantivally, referring to "righteous people." It shares the same root as the term "righteousness" in v. 5.[6]
  • Righteous people (צַ֭דִּיקִים) is in the vocative, meaning that it designates the one to whom the speaker is addressing a statement.[7] The term does not function grammatically as a (clausal) subject, but it is the same as the implied subject of the verb "shout for joy."[8] The term righteous people is therefore in apposition to the implied subject.
  • Righteous people (צַ֭דִּיקִים) comes between an imperative verb ("Shout for joy!") and its direct object ("to YHWH"). [9] This word order emphasizes that the rejoicing should happen "in YHWH."
  • The preposition attached to YHWH (בְּ) in v. 1a is rendered in a wide variety of ways in the modern translations.[10] Among the most common renderings are "in," "to," and "about."[11] The phrase בַּֽיהוָה occurs 107 times in the HB, but the meaning of the preposition may vary widely based primarily on the governing verb.[12] English translations almost always render the preposition "in" when it is combined with similar verbs of praise like "rejoice" (גיל), "be glad" (שׂמח), "exult/rejoice" (עלז), and "exult" (עָלַ֤ץ).[13]
  • The expression praise is fitting for upright people is a declaration that functions as an indirect exhortation.[14] The people are meant to identify themselves as "upright" and to respond with the appropriate behavior for such people (i.e., by praising).
  • Here is a Venn diagram comparing English praise with the underlying Hebrew term (תְּהִלָּה):

Tehillah - praise.jpg

  • The word here rendered fitting (נָאוֶה) most ordinarily means "beautiful" (HALOT) or "comely" (DCH).[15]
  • For upright people (לַ֝יְשָׁרִ֗ים) is in non-default position. In a verbless clause, the grammatical subject (in this case, "praise" תְהִלָּֽה) would be expected in the first position. The reason for the non-default position is likely "tail-head" linkage, in which the last term of one clause and the the first term of the next clause are linked. In this case, the linking is that both "in YHWH" and "for upright people" are prepositional phrases.[16]
  • The preposition for (lamed, לְ) in v. 1b has been interpreted in three main ways: as a vocative,[17] as denoting authorship,[18] or as denoting interest/advantage.[19] Among the three options, the last option is the most common function of the Hebrew lamed preposition, and it makes good sense in context, so it is preferred. The lamed marks that the action (being "fitting") is directed at "upright people."[20]
  • Upright people (לַ֝יְשָׁרִ֗ים) is a synonym for the righteous people who have just been mentioned in the previous clause. The adjectives righteous (צַדִּיק) and upright (יָשָׁר) occur together frequently in the Bible.[21]

v. 2[ ]

Psalm 033 - Phrase v. 2.jpg

  • As an act of communication, the root of the Hebrew term here translated praise (ידה) may mean either "confess" or "praise". The context, which speaks of music, lends itself to the "praise" interpretation,[22] and most of the time (89 times) it means "praise" rather than "confess" (23 times).[23]
"Kinnor played before a Canaanite king"
  • The lyre (kinnor כִנֹּור; for a video of a lyre in use click here) is "a musical instrument consisting of a sound box made of wood, out the ends or sides of which projected two arms; the arms supported by a crosspiece; strings descended from the crosspiece over the sound box and the number of strings could vary."[24] King David "played on the kinnor with his hand,"[25] and this is the term traditionally rendered in English as David's "harp."[26] The kinnor was most often played with other instruments as a part of a group, as it is here in Ps. 33:2, and as a part of the temple orchestra.[27] It was played at major ceremonies and celebrations,[28] notably during the celebration of victory over an enemy.[29]
  • The phrase with a ten-stringed harp is fronted to form a poetic chiasm with v. 2a.[30]
  • The word harp (נֵ֫בֶל) is uncertain. The harp "seems to have been a rarer, more solemn instrument than the kinnor."[31] In addition to a musical instrument, it can refer to a skin-bottle (5 times) or an earthenware vessel (6 times). Some propose that it was a soundbox made of wood with animal intestines stretched over the top.[32] The number of strings could vary; in Ps 32:2 the word "ten" refers to the number of strings.
  • The combination of lyre (כִנּ֑וֹר) and harp (נֵ֫בֶל) was common in worship.[33] Craigie argues that "these two instruments merely symbolize the entire array of instruments."[34] While this is possible, both of these instruments are stringed instruments. If the psalmist had wanted to symbolize more kinds of instruments, he had many other kinds to choose from (cf. Ps 150:3-5).
  • As a part of the ceremony in which Solomon succeeded David (1 Chron 22:1-29:25), David appointed certain Levitical families to prophesy with lyres, harps, and cymbols (1 Chron 25:1-8). Additionally, David established these temple musicians with the help of military officers, (1 Chr 25:1)[35] which comports with the notion that a military threat was the impetus for this psalm (cf. vv. 10, 16-17, 20).

v. 3[ ]

Psalm 033 - Phrase v. 3.jpg

  • A new song (שִׁ֣יר חָדָ֑שׁ) could be sung in anticipation of the "new things" that YHWH was about to do for his people (Isa 42:9-10), in response to being rescued from the pit (Ps 40:2-3), so that all the earth would know the greatness of YHWH and that his judgment is coming soon (Pss 96, 98), or as a battle cry before the people execute judgment on the nations with swords (Ps 149). Interestingly, in Ps 144:9 the psalmist sings (אֲזַמְּרָה) a new song while playing on a ten-stringed harp (בְּנֵ֥בֶל עָ֝שֹׂ֗ור) in anticipation of YHWH saving the psalmist from attacking foreigners, as he had saved king David. The lexical similarities between Ps 33:2 and Ps 144:9 may suggest thematic or situational parallels between the two psalms. Some have suggested that a new song is only an eschatological hymn reserved for a cataclysmic future moment,[36] but the inclusion of the phrase in psalms about specific references to personal rescue that has already occurred speak against this interpretation. Ross says that the new song is "more than a new composition; it is a call for a new experience for praise (so a metonymy of effect)... with renewed enthusiasm." [37]
  • The verb to play (an instrument) (root: נגן) occurs 15 times in the MT; 7 of these are in the story of David playing the lyre (כִנֹּור, cf. v. 2) for Saul.[38] This verb only occurs one other time in the Psalms,[39] which is somewhat surprising given the theme of making music throughout the book.[40]
  • The syntax of the hiphil verb "to do well" (הֵיטִ֥יבוּ) followed by the infinitive construct of "to play" (נַ֝גֵּ֗ן) occurs 3 other times in the MT, where it means "play skillfully/well."[41] Normally the object of a hiphil verb expressing an adverbial idea is introduced with a lamed, but not here.[42]
  • The lexical semantics of the word blast (תְרוּעָֽה) indicates that its most important feature is not who or what is making the sound, but how loud the sound is.[43] The heightened volume expresses joy or gladness in this cultic context.[44]

v. 4[ ]

Psalm 033 - Phrase v. 4.jpg

    • For this Psalm, an interpretive question is: does word (דְּבַר) refer 1) to YHWH's creative word (cf. Gen 1), 2) to all of his communication, or 3) to all of his activities (i.e., a "pattern of behavior")?[45] The description of the word as upright in this verse suggests YHWH's moral instruction,[46] i.e., his communication. But the term takes on the meaning of YHWH's creative word in vv. 6-7 and 9a. Here is a diagram that compares the meaning of this Hebrew term with the modern English "word":

Davar - word.jpg

  • The phrase YHWH's word (דְבַר־יְהוָ֤ה) is a construct relationship of product-source/origin (i.e., the word coming from YHWH).[47] YHWH's word promised Abram that his son would be his heir (Gen 15:4). The covenant with Abram developed into a covenant with Israel (cf. esp. Exod 19-20; Deut 5; 28-30), and this relationship is referenced in v. 12 and in the multiple references to YHWH's loyal-love (vv. 5, 18, 22).
  • Work (alternatively: deeds/activities/actions; מַ֝עֲשֵׂ֗ה), though singular in Hebrew, here connotes plural acts or "a pattern of activities,"[48] as the attached quantifier all (כָל) demands. Does YHWH's work refer only to YHWH's creative acts? Or does it refer to all of his interactions with the world and his people? Ps. 33 likewise includes many references to YHWH's creative acts (vv. 6-7, 9, 15); for example, the word work (מַעֲשֶׂה) shares a root with the verb "to do" (עָשָׂה), which in v. 6 describes YHWH's act of creating the heavens. However, this Psalm also describes other actions of YHWH in the world beyond those of manipulating creation (vv. 10, 13-15, 18-19), and the term should be understood to include those things also.
  • Several translations render His work (מַ֝עֲשֵׂ֗הוּ) as "he does," which is a construct relationship of verbal notion-subject.[49] Some translations supply a verb to make "his work is done."[50] Although the introduction of a verbal idea here is possible, it is not altogether necessary. Translating these words as nouns makes good sense. So, the simplest approach is to render the construct relationship as one of product-source/origin (i.e, "the work produced by YHWH").
  • The word faithfulness (אֱמוּנָֽה) describes "a state in which humans and deities are considered worthy of trust, because they are truthful and committed, with an unwavering disposition, which is reflected in their actions"[51] According to Jack B. Scott, "the basic root idea is firmness or certainty," but it often refers to the conduct of persons, whether man or God.[52] When applied to God, it expresses "his total dependability."[53] Although in this verse it is YHWH's works and not himself that is in view, his works take on his character.[54] Therefore, the word could also be translated as "trustworthiness."

v. 5[ ]

Psalm 033 - Phrase v. 5.jpg

  • In Israel, the love (חֶסֶד), the righteousness (צְדָקָה), and the name (שֵׁם, v. 21) of Yahweh appear in place of the Egyptian and Mesopotamian deities who fill heaven and earth.[55]
  • The phrase He loves is a single participle in Hebrew (אֹ֭הֵב). In theory, this participle could be taken substantivally ("lover"), though no translation treats it that way.[56] Translations treat this participle as a predicative, and render it in the simple present tense: loves. The main syntactic issue with taking this participle in the verbal sense is that participles functioning as verbs normally must have an explicit subject. However, the 3ms independent personal pronoun (הוּא) is frequently omitted in these constructions.[57] The present tense may be inferred from the context, which describes the characteristics of the subject. Additionally, since there has been no past or future tense verb introduced into the discourse prior to this participle, the present tense is most likely.[58]
  • The noun righteousness (צְדָקָ֣ה) shares the same root as the adjective "righteous (people)" (צַ֭דִּיקִים) in v. 1. Thus, the audience is addressed by the psalmist as those whose character YHWH loves.[59]
  • According to SDBH, the noun justice (מִשְׁפָּ֑ט) refers to practices that conform to the laws of God. Put another way, the term refers to wise decisions that are made according to godly character and principles when the law does not explicitly say what to do.[60]
  • The combination of righteousness (צְדָקָה) and justice (מִשְׁפָּט) occurs in 46 verses in the HB, where it regularly describes the ideal behavior of Israel's people, its kings, or its Messiah.[61] In English, the former connotes character, while the latter connotes external impact, i.e., on society.
  • The phrase the earth is full (מָלְאָ֥ה הָאָֽרֶץ) has resonances elsewhere in the HB. At creation, God tells man to "fill the earth"[62] with his image, but by the time of Noah the "the earth was full" of violence.[63] Thus, the HB contains a tension between YHWH's ideal for the earth and its present state, which may be explained by humanity's failure to bear YHWH's image. After the flood, God tells Noah again to "fill the earth"[64] and by Exodus, the people do so.[65] The theme continues in cycles throughout the Hebrew Bible.[66]
  • The verb is full (מָלְאָ֥ה) is stative (or quasi-stative) and therefore "cannot express a 'once-off,' complete action" despite the qatal being a perfective.[67] It "represents a state flowing from an earlier situation."[68] In direct speech, the stative qatal "often indicates a condition at the moment of speaking"[69] and "at times, context may suggest that the action [of a qatal verb] is in progress or that it is a general truth." [70] The verb most often carries a passive sense even though it is active in form (cf. DCH). Many English translations render the verb in its active sense in v. 5[71] However, this rendering is grammatically unfeasible. The verb is feminine and so the subject of the verb must be the feminine noun "earth" and not the masculine noun hesed, loyal-love.
  • The term loyal-love is a single word in Hebrew (hesed, חֶסֶד) that encompasses a number of concepts that are difficult to translate into one English word. It refers to loyalty, faithfulness, kindness, love, and mercy (DCH) and the fulfilling of obligations (SDBH). The two most essential of these are "loyalty" and "love," or "loyal-love."[72] Furthermore, hesed "includes an element of action," based upon its frequent collocation with the verb "to do" (עשׂה).[73] So, the choice has been made to render the term "act(s) of loyal-love." While most translations render the word as though it were a mere attitude, it is important to bear in mind that an attitude is essentially a series of actions, however small, over a period of time.
    • For a helpful diagram that shows the similarities and differences between hesed and the English word "loyalty" click here.
    • For a diagram on the similarities and differences between hesed and the English word "love" click here.
    • Taking the word as "loyal-love" creates a parallelism between vv. 4-5. Verse 5b means that "the earth has become filled with YHWH's loyal-love," i.e., it has become filled with those works which are [done] in faithfulness (v. 4b). In this psalm, YHWH's works of loyal-love are first explicated as his power in creation in vv. 6-7, and then as his acts in history with regard to the nations in vv. 10-11. Anderson points out that the noun hesed (חֶסֶד) is primarily a covenant word.[74] Specifically, it refers to the way YHWH keeps his covenant.[75] Anderson writes, "This hesed or 'Covenant loyalty' is the unceasing outworking of the Covenant relationship, the essence of which is summed up in 'I will be your God and you shall be my people' (Jer. 7:23).[76] Notably, Ps 33:12 refers to this very same relationship in similar language.
  • While the CEV renders the construct chain behind YHWH's loyal-love as one of verbal notion-subject relationship ("he is kind"), it is simpler not to introduce a verbal idea unless necessary. Therefore, it is best to render this construct chain as one of product-source/origin, as most translations do; in other words, "the loyal-love that comes from YHWH."
  • The term earth (אֶ֫רֶץ) can refer either to the "earth as opposed to the sky"[77] (for a helpful diagram click here) or it can refer only to a specific land, i.e., the land of Israel. The psalmist could be attempting to differentiate Israel from the surrounding nations, as the contrasts in vv. 10, 12 suggest. Yet the references to the heavens in v. 6 and the waters of the sea in v. 7, along with the same term earth (הָאָרֶץ) in parallel with inhabited world (תֵּבֵל) in v. 8, suggest that the scope of the Hebrew word אֶ֫רֶץ in v. 5 is the whole earth.
  • The combination of righteousness, justice, loyal-love, and land also occurs in Jer 9:23-24, which says "Thus says the Lord: “Let not the wise man boast in his wisdom, let not the mighty man boast in his might, let not the rich man boast in his riches, but let him who boasts boast in this, that he understands and knows me, that I am the Lord who practices steadfast love, justice, and righteousness in the earth. For in these things I delight, declares the Lord" (ESV). Ps 33:5 is an actualization of Jer 9:23-24's command to boast.

v. 6[ ]

Psalm 033 - Phrase v. 6.jpg

v. 7[ ]

Psalm 033 - Phrase v. 7.jpg

v. 8[ ]

Psalm 033 - Phrase v. 8.jpg

v. 9[ ]

Psalm 033 - Phrase v. 9.jpg

v. 10[ ]

Psalm 033 - Phrase v. 10.jpg

v. 11[ ]

Psalm 033 - Phrase v. 11.jpg

v. 12[ ]

Psalm 033 - Phrase v. 12.jpg

v. 13-15[ ]

Psalm 033 - Phrase vv. 13-15.jpg

v. 16[ ]

Psalm 033 - Phrase v. 16.jpg

v. 17[ ]

Psalm 033 - Phrase v. 17.jpg

v. 18-19[ ]

Psalm 033 - Phrase vv. 18-19.jpg

v. 20[ ]

Psalm 033 - Phrase vv. 20-21.jpg

  • V. 21a: The Hebrew verb rejoice (שׂמח) does not normally refer to mere internal joy or being glad, but to "articulated expressions of joy" (TDOT v. 14, 149). It is often found in cultic settings, community festivals, or major public events (Ibid., 149-151; i.e., Lev. 23:40; Deut 12:7-18, 14:26; 16:11; 26:11; Deut 27:7; 1 Chr 15:16; 16:9-10; 16:31-33). In the prophets, the word almost always refers to the rejoicing that will happen in future (Ibid., 152; Isa 25:9-10; 35:10; 55:12; 65:13; Jer 31:12-13; Zech 4:10), and this could possibly be the case here given the yiqtol stem of the verb in v. 21. However, it is more likely is that the word in v. 21a refers to the singing and music to the Lord that is commanded in the first three verses of this psalm - in a sense, the people are to perform the future eschatological rejoicing in YHWH right now. In the Psalms, the word is most often "associated with YHWH's 'help' (cf. v. 20b) and/or 'righteousness'" (as it is here: cf. vv. 1, 5; Ibid., 153). Vavoni says of this verse, "The singers of the 'new song' justify their joy with hope and trust in Yahweh, who, unlike human 'strength,' is genuinely

v. 22[ ]

Psalm 033 - Phrase v. 22.jpg

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 Templates - Tense.jpg Indicating aspect on the verb or in the situation Expected reference point movement Modality options (so far)

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

Relative Time and Ref. Pt..jpg

Where is action relative to reference point? What question is prompted by verb tense? Do we expect reference point to move?
After reference point (Posterior)
Imperative Imperative.jpg What next? Posterior (relative future) Yes ⇐
Yiqtol Yiqtol.jpg What next?




What now? 		Posterior (relative future




Simultaneous (relative imperfective present) 		Yes ⇐
Weqatal Weqatal.jpg
Weyiqtol
 Weyiqtol.jpg No ⇍
Wayyiqtol
 Wayyiqtol.jpg
At reference point (Simultaneous)
Yiqtol Yiqtol 2.jpg What now? Simultaneous (relative imperfective present) No ⇍
Participle Participle.jpg
Weyiqtol
 Weyiqtol 2.jpg
Infinitive Infinitive.jpg
Before reference point (Anterior)
Qatal Qatal.jpg What next?

What now? 		Anterior (relative past)

Simultaneous (relative imperfect present) 		Yes ⇐
Wayyiqtol Wayyiqtol 2.jpg No ⇍

File:Psalm

Bibliography[ ]

  1. ↑ The verb occurs 53 times in the HB and the related noun form (רִנָּה) occurs 33 times. Only rarely does the shout express negativity or need (cf. Lam 2:19, Pss 17:1, 61:1, 88:2).
  2. ↑ BDB, HALOT, DCH. Most modern translations of Ps 33:1 that use "shout" make it "shout for joy" (ESV, NET, GNT, NLT, NEB/REB, NJB, GNB (German), NBS, NVSR, PDV, NFC) though BDS (French) is an exception. Other translations use "rejoice" (NRSV, CSB; German "jubelt": HFA, NGÜ, ELB, EÜ, GNB, ZÜR; French: S21; Spanish: RVR95, BTX4). NIV has "sing joyfully" (cf. NLT, NVI: "sing for joy"). Usually, it is directed towards God (Ross 2011, 726-7 n. 19). In the psalms, the word or its cognate are the response to YHWH as king (Ps 47:2; 98:4), YHWH as creator (Pss 65:9; 89:13; 95:1; 100:2), and YHWH as one who acts on behalf of his people (Pss 105:43; 145:7; 149:5; TDOT Vol 13, 516-518). All three of these are also in Ps 33: YHWH as king (vv. 13-14), YHWH as creator (vv. 6-7, 9), and YHWH as the deliverer of his people (vv. 18-19, 21. The word is also used to summon the people to rejoice at YHWH's past deeds on their behalf (Pss. 47:2; 81:2; 98:4; and 107:22; TDOT, 516). That is the case in Ps 33 also, which contains the added twist that the psalm is also an appeal to YHWH to act now (v. 22).
  3. ↑ The verb occurs 53 times in the HB and the related noun form (רִנָּה) occurs 33 times. Only rarely does the shout express negativity or need (cf. Lam 2:19, Pss 17:1, 61:1, 88:2).
  4. ↑ BDB, HALOT, DCH. Most modern translations of Ps 33:1 that use "shout" make it "shout for joy" (ESV, NET, GNT, NLT, NEB/REB, NJB, GNB (German), NBS, NVSR, PDV, NFC) though BDS (French) is an exception. Other translations use "rejoice" (NRSV, CSB; German "jubelt": HFA, NGÜ, ELB, EÜ, GNB, ZÜR; French: S21; Spanish: RVR95, BTX4). NIV has "sing joyfully" (cf. NLT, NVI: "sing for joy"). Usually it is directed towards God (Ross 2011, 726-7 n. 19). In the psalms, the word or its cognate are the response to YHWH as king (Ps 47:2; 98:4), YHWH as creator (Pss 65:9; 89:13; 95:1; 100:2), and YHWH as one who acts on behalf of his people (Pss 105:43; 145:7; 149:5; TDOT Vol 13, 516-518). All three of these are also in Ps 33: YHWH as king (vv. 13-14), YHWH as creator (vv. 6-7, 9) and YHWH as the deliverer of his people (vv. 18-19, 21. The word is also used to summon the people to rejoice at YHWH's past deeds on their behalf (Pss. 47:2; 81:2; 98:4; and 107:22; TDOT, 516). That is the case in Ps 33 also, which contains the added twist that the psalm is also an appeal to YHWH to act now (v. 22).
  5. ↑ SDBH.
  6. ↑ BDB.
  7. ↑ IBHS §8.3d. "The vocative construction... is... an element of the clause other than subject and predicate. Vocatives stand in apposition to the second person pronoun (or an imperative, IBHS §8.4d), expressed or unexpressed, and may occur with either verbless or verbal clauses" (IBHS §4.7d).
  8. ↑ IBHS §8.3a n. 11.
  9. ↑ When this happens, the normal unmarked word order is broken, and the direct object, which has become detached from its verb, becomes marked for information focus; Kim 2022, 234-5.
  10. ↑ English: "in" (ESV, NEB/REB, CSB), "because" (NET), "to" (NIV, NLT, JPS 1985); German: "about" (über den; HFA, NGÜ, ELB), "to" (dem; GNB, ZÜR) or "in" (im; EÜ); French: "about" (au sujet du; NBS), "in" (en; NVSR, S21), "to" or "for" (pour; PDV, NFC) or the verb "acclaim" (acclamez; TOB, BDS), thereby dropping preposition entirely; Spanish: "in" (en; RVR95, BTX4) or "to" (con; NVI, DDH).
  11. ↑ The verb רנן with preposition בְּ occurs elsewhere only in Jer 31:12 (where the object is a place and so the preposition must mean "in") and Ps 20:6 (where the object is "your salvation" and the preposition most likely means "in" or "because of" but cannot be "to").
  12. ↑ Including "against": i.e., Lev 5:21; Num 14:9, 21:7; "by": i.e., Num 36:2; Jos 2:12.
  13. ↑ 1 Sam 2:1; Isa 41:16, 61:10; Joel 2:23; Hab 3:18; Zech 10:7; Ps 32:11, 35:9, 64:11, 97:12, 104:34: ESV, NIV, CSB, LEB, NRSV, NLT, KJV, NET, NASB. The sense of the preposition in Ps 33:1 appears to be multifaceted. First, the בְּ functions as a beth causa, in which the entity governed by בְּ is the ground or cause of joy (BHRG §39.6.3.b), so that it carries the sense "because of." This is the most important sense, because without it the others which follow would not be possible. Secondly, the preposition also specifies the realm with regard to which the verbal action obtains (IBHS §11.2.5.e #23) and specifies the object of speaking (IBHS §11.2.6.f #36); in other words, it carries the sense "about." This is the second-most important sense because, compared to the third sense, it is more characteristic of the preposition. Thirdly, since the act of praising God is almost inevitably directed at him, the preposition also carries the meaning "to." In English, all three senses are captured in the word "in," but other languages may not have a word that can serve all these roles.
  14. ↑ cf. König and Siemund 2007, 283.
  15. ↑ The term is used similarly in Pss 93:5 ("holiness befits your house," ESV) and especially 147:1 ("a song of praise [תְהִלָּה] is fitting," ESV). It appears twice in Proverbs to describe what is not fitting for a fool (Prov 19:10, 26:1). It also appears three times in Song of Solomon to describe the beauty of the lover's face (2:14), mouth (4:3), and general attractiveness (6:4). Ibn Ezra says that it "is related to the word ta’avah (desire)" (Strickman 2009, 235).
  16. ↑ This poetic structure does not reflect any information structure for the constituent order. A few ancient texts supply and (waw-conjunction) before for upright people at the beginning of v. 1b. This reading lacks manuscript evidence and is therefore dispreferred. The reading is found in some Hebrew manuscripts and the Peshitta; these texts also have another waw-conjunction before "he sees" at the beginning of v. 13b. However, this Psalm, like Hebrew poetry in general, is largely characterized by a lack of waw-conjunctions: they theoretically could join the two clauses of any verse in the Psalm, but only do so in vv. 4, 6, 17, and 19. The conjunction is not found in the Aleppo, Leningrad, or Sassoon codices. The lack of manuscript evidence in other ancient versions also contributes to the unlikelihood that the conjunctions in 1b and 13b are original. The verses make good sense without them, and so they are dispreferred. No modern translation includes them.
  17. ↑ Some scholars argue that there is a vocative lamed, which is an emphatic lamed serving as a particle that stands before vocatives, and this verse is one of their examples (IBHS §11.2.10i, ex #67; cf. Dahood "Vocative Lamedh" 1966, 205; O'Connor 1980, 80-81; Craigie 1983, 270). The basis for such a lamed is twofold: 1) widespread parallels in Ugaritic poetry, and 2) the balance created in poetic lines when taking lamed as a vocative marker. Such balance is created between Ps 33:1a and 33:1b in the alternate reading here. Rendering lamed as a vocative marker also creates a strong connection with the last verse of Ps 32 (שִׂמְח֬וּ בַֽיהוָ֣ה וְ֭גִילוּ צַדִּיקִ֑ים וְ֝הַרְנִ֗ינוּ כָּל־יִשְׁרֵי־לֵֽב׃). There, the "righteous" (cf. Ps 33:1a) are addressed in the vocative and commanded to praise, and all the "upright" of heart (cf. Ps 33:1b) are commanded to "shout for joy" (וְהַרְנִינוּ; cf. Ps 33:1a). Thus, the connections with the dual vocatives in Ps 32:11 are strong. The German HFA and French NFC translations take לַיְשָׁרִים as vocative. However, other scholars question the parallels with Ugaritic and challenge many of the proposed instances in the Psalms. Suderman notes that the clauses in Ps 33:1 are not in perfect parallel without some creative interpretation of other constituents of 33:1b, and that the clause makes sense without proposing a vocative lamed (Suderman 2015, 307). Though many of the proposed instances of vocative lamed in the Psalms are doubted by these scholars, they admit that it cannot totally be ruled out in Pss 33:1 or 119:126 (Huehnegaard 1983, 591). So this reading is plausible, but not preferred.
  18. ↑ Lamed auctoris (cf. IBHS §11.2.10d): in this case, the lamed stresses that the praise is authored by the "upright people"; this interpretation is found in the NEB/REB, and CSB.
  19. ↑ IBHS §11.2.10d.
  20. ↑ This interpretation is the choice of the overwhelming number of translations, both ancient and modern.
  21. ↑ Together they describe God (Deut 32:4) or people (Pss 32:11, 64:11, 97:11, 112:4; 140:14; Prov 21:18, 29:27). Or, in the same verse one term can describe God and the other people (Hos 14:10; Ps 11:7). The way of the righteous (צַדִּיק) is described as יָשָׁר (Isa 26:7; Hos 14:10); God himself is righteous צַדִּיק, and his rules are יָשָׁר (Ps 119:137). יָשָׁר is most ordinarily "straight" though this usage is rare in the HB (5 times). Most often it refers to a morally upright person (55 times), morally upright behavior (55 times), or morally upright way (3 times; SDBH).
  22. ↑ Despite the LXX translation "confess" (ἐξομολογέω). Modern translations are split between "praise" (NIV, CEV, NLT, NRSV, JPS85, CSB, HFA, NGÜ, ELB, EÜ, ZÜR, NBS, NVSR, NFC, S21, RVR, NVI) and "give thanks" (ESV, NET, GNT, NEB/REB, NJB, LUT, GNB, TOB, PDV, DDH, BTX4). The latter is also an acceptable translation, though the context has not yet mentioned what to give thanks for. So, "give praise" is preferred.
  23. ↑ SDBH.
  24. ↑ SDBH.
  25. ↑ 1 Sam 16:15, 23.
  26. ↑ Kolyada 2009, 38. The kinnor was also used by the ordinary worshipper in his hymn of thanksgiving (Ps 43:4; Keel 1997, 349).
  27. ↑ 1 Chr 15:21; "The kinnor and nebel always played an important role in the cultus at the Jerusalem temple" (Keel 1997, 347-8).
  28. ↑ 2 Sam 6:5; 1 Chr 13:8; 15:16; 2 Chr 5:12; Neh 12:27; Isa 5:12.
  29. ↑ 2 Chr 20:28; Ibid., 38-39. It was similar to the musical instruments of Israel's ANE neighbors (Kolyada 2009, 32). Sumerian king Ishbi-Erra made a lyre for the god Enlil of Nippur (Ishbi-Erra 2.92; Hallo and Younger vol. 2, 246).
  30. ↑ The fronted position appears to be merely poetic, and does not denote emphasis.
  31. ↑ Keel 1997, 349.
  32. ↑ 27 times, SDBH.
  33. ↑ cf. 1 Sam 10:5; 2 Sam 6:5; 1 Kgs 10:12; Isa 5:12; Pss 57:9; 71:22; 81:3; 92:4; 108:3; 150:3; Neh 12:27; 1 Chr 13:8; 15:16, 28; 16:5; 25:1, 6; 2 Chr 5:12; 9:11; 20:28; 29:25.
  34. ↑ Craigie 2004, 272.
  35. ↑ cf. Boda 2010, 195; Merrill 2015, 281.
  36. ↑ Kraus 1988, 375.
  37. ↑ Ross 2011, 730.
  38. ↑ 1 Sam 16:16 (2x), 17, 18, 23; 18:10; 19:9.
  39. ↑ Ps 68:26 MT; 68:25 English.
  40. ↑ Pss. 40:3; 43:4; 49:4; 57:8-9; 71:22 (71:23); 81:3 (81:2); 92:4 (92:3); 95:1; 96:1-3; 98:1-7; 101:2; 105:2; 108:3; 147:7; 149:3; 150:1-5.
  41. ↑ 1 Sam 16:17 has the phrase "a man who can play well" (NASB; MT: אִישׁ מֵיטִיב לְנַגֵּן). Isa 23:16 says, "Pick up your lyre (כִנֹּור), stroll through the city, you forgotten prostitute; play skillfully (הֵיטִיבִי נַגֵּן), sing many a song (שִׁיר), so that you will be remembered" (CSB). Ezekiel 33:32 has "plays skillfully on an instrument" (CSB, וּמֵטִב נַגֵּן).
  42. ↑ Though cf. the same expression with a lamed in 1 Sam 16:17; JM §124n n. 5; GCK §114n.
  43. ↑ The term blast (תְּרוּעָה) occurs 36 times and refers to a loud sound produced either by humans (i.e., a shout) or by musical instruments (a blast) (SDBH, cf. TWOT §2135b). TDOT defines it as 1) a general cry, 2) a war cry, 3) shouts of joy, or 4) cultic shouts; however, TDOT also says the "war cry" could simply be the "noise of battle" or a call to arms accompanied by a horn and trumpet (TDOT Vol 13, 414). Though it often means a verbal shout (cf. 1 Sam 4:5-6, 2 Sam 6:15), in Lev 23:24, Num 10:1-10 and Num 29:1, the term clearly refers to the sound of a trumpet, and in Ps 150:5 it refers to the volume of cymbal playing. In Isa 16:10, the term accompanies the "shout for joy" (רנן) as it does here (Ps 33:1; cf. Pss 81:2; 95:1; 98:4-6). English translations render the term in Ps 33:3 as coming from a human mouth, but German translations render the sound as coming from the instruments played. French and Spanish translations are divided. Since the clause is first about the playing of instruments, it seems best to render the term as though the instruments are making the loud noise (Humbert 1946, 27). The תְּרוּעָה is "essentially collective," and in the rare occasions that it is assigned to an individual, the sense is always figurative (Ibid., 14).
  44. ↑ TDOT vol 13, 414-415.
  45. ↑ The Hebrew term can mean: 1) word or speech, 2) thing, matter, deed, event, 3) way, manner, and 4) reason, cause (DCH)
  46. ↑ cf. Ps 19:9.
  47. ↑ HFA (German) and NFC (French) render it as a construct relationship of verbal notion-subject ("the Lord says").
  48. ↑ 41 times, SDBH.
  49. ↑ NET, NIV, NLT; German: LUT, HFA, NGÜ; French: PDV, NFC).
  50. ↑ German ELB (geschieht); French NBS, NVSR, S21 (s’accomplit); Spanish RVR95 (hecha).
  51. ↑ SDBH.
  52. ↑ TWOT, 317.
  53. ↑ TWOT, 51-2.
  54. ↑ cf. Ps 119:86, where YHWH's "commandments" are described as "faithful" (ESV) or "faithfulness" (cf. Psalm 119:86) even though commandments are a non-sentient entity).
  55. ↑ Keel 1997, 45.
  56. ↑ But cf. DeClaissé-Walford et. al. 2014, 311; Craigie 2004, 269; Kraus 1988, 373. "The one who loves" could be a nominal in apposition to YHWH (v. 4a) or the 3ms suffix on "his works" (v. 4b). The problem is that the participle is not in immediate proximity to either of these words, which is normally required when terms are in apposition (Ross 2001, 331). Another possibility is that verse 5a is not a major clause or "full" clause but a nominal exclamation or "minor" clause, which is represented in the alternative diagram (IBHS §40.2.3; Blau 1976, 82-83; though neither IBHS nor Blau list "a cry describing YHWH" as a possibility).
  57. ↑ Gesenius §116s; JM §154c; cf. Gn 32:7; Dt 33:3; 1 Sam 20:1; Is 33:5; 40:19; Pss 22:29; 34:21; 55:20; Jb 12:17; 19; 25:2; 26:7.
  58. ↑ The phrase אֹהֵב מִשְׁפָּט also occurs in Ps 37:28 (Deissler 1956, 227), and English translations uniformly render the participle in the phrase with a present tense verb.
  59. ↑ The majority of English translations render it "righteousness" here (ESV, NIV, GNT, NEB/REB, NRSV, CSB; cf. JPS85 "what is right") as do almost all German translations ("Gerechtigkeit": LUT, NGÜ, ELB, EÜ, GNB, ZÜR). However, French translations uniformly translate it as "la justice" (TOB, NBS, NVSR, BDS, PDV, NFC, S21). Spanish translations also tend to favor "la justicia/lo justo" (RVR95, NVI, DDH, BTX4). DCH gives the first meaning as "righteousness" and the second meaning as "justice." YHWH's work and word have just been described as "upright" and "in faithfulness," both of which focus on character, as does the related adjective צַדִּיק in v. 1. Therefore, it is best to take צְדָקָה as "righteousness" here.
  60. ↑ Exod 18:13-26; 1 Kgs 3:15-28.
  61. ↑ The first occurrence is in Gen 18:19, where YHWH says that Abraham was chosen so that he would "command his children and his household after him to keep the way of the Lord by doing righteousness and justice, so that the Lord may bring to Abraham what he has promised him" (ESV). The combination describes what David (2 Sam 8:15; 1 Chr 18:14) and Solomon (1 Kgs 10:9; 2 Chr 9:8) did as kings. In the prophets, the combination is regularly employed to describe to the ideal behavior that YHWH demands from his people (Isa 1:27; 5:7; 56:1; 58:2; 59:9, 14; Jer 4:2; 22:3, 15; Ezek 18:5, 19, 21, 27; 33:14, 16, 19; 45:9; Amos 5:7, 24; 6:12); the character of YHWH (Isa 5:16; 9:23); the reign of the Messiah (Is 9:6; Jer 23:5; 33:15); and the state of affairs that YHWH will bring about (Isa 28:17; 32:16; 33:5). Deissler says that the phrase is a sign of a "sapiential" (i.e., wisdom) text (Deissler 1956, 277). Ibn Ezra explains the term righteousness here by saying that "God treats all equally." Ibn Ezra says that the term justice "means that God demands the cause of the victimized from those who harmed them" (Strickman 2009, 237).
  62. ↑ Gen 1:28; וּמִלְא֥וּ אֶת־הָאָ֖רֶץ.
  63. ↑ Gen 6:11, 13; וַתִּמָּלֵ֥א הָאָ֖רֶץ חָמָֽס.
  64. ↑ Gen 9:1; וּמִלְא֥וּ אֶת־הָאָֽרֶץ.
  65. ↑ Exod 1:7; cf. Ps 80:10.
  66. ↑ Num 14:21 says the world shall be filled with the "glory" of God. Isa 2:6-8 complains that Israel has allowed the land to be filled with fortune tellers, silver and gold, horses and chariots, and idols. Isa 11:9 promises that the earth shall be filled with the knowledge of the glory of the Lord (cf. Hab 2:14, Ps 72:19) and Hab 3:3 says that the earth was full of YHWH's praise as he displayed his power. Jer 23:10 says the land is full of adulterers. Ezekiel 7:3 echoes Gen 6:11, 13 by saying that "the land is full of bloody crimes and the city is full of violence" (cf. Ezek 8:17, 9:9 ("the city is full of injustice"; cf. Ps 33:5a); Ps 74:20. Ps 104:24 praises YHWH's works, saying that the earth is full of his creatures. Ps 119:64 says that the earth is full of YHWH's loyalty (hesed), and so the psalmist asks YHWH to teach him his statutes.
  67. ↑ BHRG §19.2.2.
  68. ↑ IBHS §30.3b.
  69. ↑ BHRG §19.2.2.
  70. ↑ Ross 2001, 90; BHRG §19.2.4; IBHS §30.4b. There is no expected movement of reference time after this verb. A qatal verb with no expected reference time movement typically expresses the relative (not absolute) past.
  71. ↑ "fills": GNT, NLT, NJB; "extends": NET.
  72. ↑ The LXX renders 213 of the 245 instances of this word with the Greek term éleos (most often "mercy"; cf. TDOT v. 5, 45).
  73. ↑ TDOT v. 5, 49; cf. Ziegert 2020, 721.
  74. ↑ Anderson 1972, 215.
  75. ↑ cf. Deut 7:9; 1 Sam 20:8; 1 Kgs 8:23; 2 Chr 6:14; 9:4.
  76. ↑ Ibid., cf. Jer. 11:4, 24:7, 30:22: 31:33, etc.
  77. ↑ SDBH.
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