Psalm 11 Verse-by-Verse

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Welcome to the DRAFT Verse-by-Verse Notes for Psalm 11!

The Verse-by-Verse Notes present scholarly, exegetical materials (from all layers of analysis) in a verse-by-verse format. They often present alternative interpretive options and justification for a preferred interpretation. The Verse-by-Verse Notes are aimed at consultant-level users.

The discussion of each verse of this psalm includes the following items.

1. A link to the part of the overview video where the verse in question is discussed.
2. The verse in Hebrew and English.
3. An expanded paraphrase of the verse.
4. A grammatical diagram of the verse, which includes glosses for each word and phrase.
5. A series of notes on the verse, which contain information pertaining to the interpretation of the psalm (e.g., meaning of words and phrases, poetic features, difficult grammatical constructions, etc.).

Human Perspective (vv. 1-3)

Watch the Overview video on vv. 1-3.

The following visual shows the psalm's poetic structure and how vv. 1-3 fit within that structure.

• Verses 2-3 are bound together by similar syntax: both verses begin with כִּי followed by a noun phrase with the definite article (הָרְשָׁעִים / הַשָּׁתוֹת) followed by a yiqtol verb with a nun-suffix (יִדְרְכוּן / יֵהָרֵסוּן). Both verses are further bound together by similar sounds. Note especially the similarities between מוֹ־אֹפֶל (v. 2c) and מַה־פָּעָל (v. 3b). These two verses (vv. 2-3) are also bound together with v. 1 both because the כִּי clauses in vv. 2-3 are syntactically subordinated to the clause in v. 1c and because together vv. 1c-3 are quoted speech.

v. 1

v.	Hebrew	Close-but-clear
ss	לַמְנַצֵּ֗חַ לְדָ֫וִ֥ד	For the director. By David.
1a	בַּֽיהוָ֨ה ׀ חָסִ֗יתִי אֵ֭יךְ תֹּאמְר֣וּ לְנַפְשִׁ֑י	I have sought refuge in YHWH. How can you say to me,
1b	נ֝֗וּדִי הַרְכֶ֥ם צִפּֽוֹר׃	"Flee to your mountain, birds!

Expanded Paraphrase

For the director. By David.

I have sought refuge in YHWH my king and therefore I am safe from all harm. How then can you my military advisors say to me, " You and those you are with you should Flee from here and go to your mountain, because you are like birds which are about to be trapped! We are under siege, and we have no hope of a successful defense, and a besieged king is like a trapped bird who should flee if he can).

Grammatical Diagram

Notes

• The psalm begins with YHWH's name as the object of a prepositional phrase: in YHWH (בַּיהוָה). This prepositional phrase (בַּיהוָה) is fronted for marked focus: "I have sought refuge in YHWH (and in nothing else)." Whereas David's advisors (the people speaking in vv. 1c-3) are focused on the protection offered by the city's fortifications (v. 3a), David has sought refuge in YHWH. The בְּ prepositional phrase (בַּיהוָה) indicates the (metaphorical) location in which David has taken shelter. The statement "I have sought refuge in YHWH" thus assumes the metaphor "YHWH is a shelter" (cf. Ps 46:1), which in turn assumes the metaphor that YHWH is king (cf. v. 4). As Creach writes, "The refuge metaphor is understood perhaps only when it is located in a larger metaphorical schema, name in relation to the figure of Yahweh's kingship... The refuge metaphor seems to communicate the comprehensive responsibility of ancient oriental kings to ensure the safety of their subjects through military and juridicial means."
• The verb I have sought refuge (חָסִיתִי), a qatal verb, is in this context accurately rendered into English with the present perfect tense: "have taken shelter" (NET) or "have sought shelter." Waltke notes that the verb חָסָה "occurs thirty-seven times and always with the meaning 'to seek refuge,' never to 'have found refuge.'" In this context, however, where the verb is past tense and the tone is confident, the implication is that David's refuge seeking has been successful, i.e., that he has taken refuge.
• The question in v. 1a How can you say...? is a rhetorical question, the purpose of which is not to solicit information but to rebuke the addressee: "how dare you say to me..." (cf. NVI) or "How foolish of you to say to me..." (GNT). The following quotation of the addressee's speech (vv. 1b-3) is thus presented as a rebuke. In terms of speech acts, therefore, all of vv. 1-3 functions as a rebuke.

• The phrase my soul (נַפְשִׁי) is a metonymy for "me." "How can you say to my soul" (ESV) >> "How then can you say to me" (NIV). When followed by a verb of speaking (אמר) a lamed prepositional phrase can indicate the topic of speech (cf. Ps 3:3) or the addressee (cf. Ps 35:3). Here, where the following speech is addressed to David (and his entourage) in the 2nd person, the phrase indicates the addressee.
• Verse 1b presents quoted speech: "Flee to your mountain, birds!". The identity of the group being quoted is not made explicit, though it seems to be a group of people who are aware of the military situation and are genuinely concerned for David's well-being and want him to escape. It seems likely, as other commentators have argued, that the group being quoted is David's military advisors who have gathered military intelligence and concluded that the best course of action is for David to flee.
• Verse 1b presents multiple textual and grammatical issues which affect interpretation and translation. For an in-depth exploration of the issues involved, see The Text, Grammar, and Meaning of Ps. 11:1b. In short, in terms of the text, we conclude with Barthélemy that the MT ketiv reading (נודו) along with the MT reading הַרְכֶם ("your mountain") is the better reading. In terms of grammar, we interpret "birds" (צִפּוֹר) as a vocative and as a collective ("birds" instead of "bird"). We also interpret the phrase "your mountain" (הַרְכֶם) as indicating the location to which the psalmist is advised to flee. This image of a bird seeking shelter in the mountains is a common motif in the biblical and broader ANE world.
• It is not clear what the phrase your mountain (or, "your mountains") refers to. The mountain(s) might be "the mountains to which you used to flee", and this may be "a retrospective glance at the time when he was persecuted by Saul: to the mountain, which in earlier days protected you effectually (cf. 1 Sam, 26:20, 22:14)." Or, it could be "your (native) mountains." It could also be a reference to Mount Zion.

v. 2

v.	Hebrew	Close-but-clear
2a	כִּ֤י הִנֵּ֪ה הָרְשָׁעִ֡ים יִדְרְכ֬וּן קֶ֗שֶׁת	For look! The wicked people are about to bend the bow.
2b	כּוֹנְנ֣וּ חִצָּ֣ם עַל־יֶ֑תֶר	They have put their arrows in place on the string
2c	לִיר֥וֹת בְּמוֹ־אֹ֝֗פֶל לְיִשְׁרֵי־לֵֽב׃	in order to shoot in deep darkness at the upright in heart.

Expanded Paraphrase

"You should flee because the enemy is preparing for an all-out assault on our city! For look! The wicked people those who oppose YHWH's people are about to bend and put the string on the bow. Bows are a critical offensive weapon in a siege. They have now already bent and strung the bow. The assault is beginning. They have put their arrows in place on the string in order to shoot in deep darkness an image of calamity at the upright in heart who are in the city and have done no wrong so as to deserve this.

Grammatical Diagram

Notes

• Translations disagree on the extent of the quotation which began in v. 1b. Some translations limit the quotation to v. 1b (ELB), some extend it through v. 2 (NGÜ), and most extend it all the way through v. 3 (NIV, NLT, CEV, ESV, GNT, NET, LUT, HFA, GNB). There is good reason to conclude with the majority of modern transactions that the quotation continues all the way through v. 3. The "for" (כִּי) clauses in vv. 2a, 3a are most naturally understood as providing the grounds for the advice to "flee" in v. 1b: "Flee... for (1) the wicked people are about to bend the bow... for (2) the foundations are about to be destroyed."
• The discourse marker look! (הִנֵּ֪ה), the primary function of which is "to call attention to something," indicates that what the speaker is about to say is noteworthy and, in this case, urgent: "the wicked are about to bend the bow!"
• The subject of v. 2, the wicked ones (הָרְשָׁעִים), has the definite article, because "the wicked ones" are identifiable through deixis, i.e., they are "available in the immediate situation of both speaker and hearer."
• In terms of verbal semantics, the yiqtol verb translated are about to bend (יִדְרְכוּן) could be a simple future ("they will bend the bow"), iterative ("the wicked [always] bend the bow") or present progressive ("the wicked are bending the bow"). The deictic particle "look!", which in this case points to an imminent action. Thus, the verb is future by virtue of its form (yiqtol) and imminent by virtue of its context (הִנֵּה).
• "The phrase bend the bow... often does not refer to the drawing of the bowstring in order to shoot but rather to the method of bending the unstrung bow enough to slip the bowstring in place on the end of the bow." The NEB accurately translations this phrase as "see how the wicked string their bows." The action in v. 2a ("bending the bow"), therefore, logically precedes the action of v. 2b ("putting arrows in place").
• Whereas v. 2a says that the wicked are "about to bend the bow" (i.e., about to string their bows) (future tense), v. 2b says they have put their arrows in place on the string (past tense). David's advisors speak as though these things are happening quickly before their eyes in order to call attention to the urgency of the situation. "The verbs convey a sense of extreme urgency."
• The phrase those who are upright in heart (יִשְׁרֵי לֵב) refers to those who are upright with respect to heart/mind. "Upright in heart" (NIV) >> "those whose hearts are right" (NLT) >> "good people" (CEV, GNT). The לְ preposition prefixed to this phrase (לְיִשְׁרֵי לֵב) indicates that the upright in heart are the targets of the wicked people's arrows.
• Bows were a critical offensive weapon in a siege.

v. 3

Watch the Overview video on v. 3.

v.	Hebrew	Close-but-clear
3a	כִּ֣י הַ֭שָּׁתוֹת יֵֽהָרֵס֑וּן	For the foundations are about to be destroyed.
3b	צַ֝דִּ֗יק מַה־פָּעָֽל׃	What has the righteous person done?"

Expanded Paraphrase

You should flee For the foundations of our city wall are about to be destroyed. Cities are protected by fortifications which have foundations, and a besieging army would sometimes attempt to destroy the foundations of a defensive structure. What has the righteous person done to deserve this? The righteous have done nothing to deserve this! YHWH has unjustly brought this crisis about for no good reason, which means we can no longer trust him for protection, which means that the only way for you to be safe is for you to flee.

Grammatical Diagram

Notes

• For an in-depth discussion of the main issues involved in interpreting v. 3, see The Semantics of Ps. 11:3. The following points summarize the conclusions from this discussion.
• The siege imagery in the previous verses ("bird" v. 1, "bows" v. 2) suggests that the foundations are literal foundations (i.e., the foundations of the city wall).
• On the imminent verbal semantics in the verb are about to be destroyed (יֵהָרֵסוּן) see the note on the previous verse.
• Despite the fact that virtually all modern translations interpret the qatal verb has... done (פָּעָל) in v. 3b as a modal ("what can the righteous do?") there is little support for this interpretation. Qatal is typically past-perfective and indicative, and this is how all of the ancient translators understood it here. If the psalmist meant to say, "what can the righteous do?" he would have probably used a yiqtol instead of a qatal.
• If the qatal verb is understood as past tense indicative, then there is no reason to see the word for (כִּי) as conditional/temporal ("if/when"). Rather, given the syntactic similarities between v. 3a and v. 2a, it is more likely that the כִּי in v. 3a functions the same way as the causal כִּי in v. 2a. The interpretation of כִּי in v. 3a as causal is supported by all of the ancient translations, and it makes good sense in the context. David's advisors thus give two reasons to support their advice to flee: (1) The wicked are preparing for an attack (v. 2); (2) There is no hope of a successful defense (v. 3). The second of these reasons has two parts: (a) the wall will be destroyed (v. 3a), and (b) YHWH (who has allowed this disaster to come upon the innocent) cannot be relied on for protection (v. 3b) (see expanded paraphrase).
• The righteous one (צַדִּיק) could refer to (1) David, (2) to righteous people more generally, or (3) to YHWH. In light of the fact that the word "righteous one" (צַדִּיק) in the Psalms almost always refers to a person or to people, it is unlikely that the word here refers to YHWH. Furthermore, the mention of "upright in heart" in v. 2c makes it likely that this same participant is in view in v. 3b. This noun phrase is fronted as a marked topic ("and as for the righteous one").

Godly Perspective (vv. 4-6)

Watch the Overview video on vv. 4-6.

The following visual shows how vv. 4-6 fit within the poetic structure of the psalm.

• Verses 4-5 are bound together by similar word order (fronting of YHWH) and the repeated word "tests"/"refines" (בחן). Although there is a shift from v. 5 to v. 6 (indicative to jussive, no further mention of YHWH's name in v. 6), vv. 4-5 are bound together with v. 6 by similar language (רשׁע) and logic (the prayer in v. 6 is based on vv. 4-5). Just as vv. 2-3 ground the speech act in v. 1c, so vv. 4-5 ground the speech act in v. 6.
• Verses 4-6 are further bound together by the image of "fire." "Testing" (בחן) (v. 4d) involves fire (cf. Zech. 13:9), as does "refining" (same word: בחן) (v. 5a). Verse 6b mentions "fire" explicitly. In v. 4b, all of humanity undergoes YHWH's fiery testing. In v. 5a, the righteous in particular experience his fire as a means of refinement. In v. 6b, the wicked experience his fire as a means of punishment. YHWH's fire has different results for the righteous and the wicked. The righteous are refined (v. 5a), and the wicked are destroyed (v. 6). The following visual illustrates this poetic feature.

v. 4

Watch the Overview video on v. 4.

v.	Hebrew	Close-but-clear
4a	יְהוָ֤ה ׀ בְּֽהֵ֘יכַ֤ל קָדְשׁ֗וֹ	YHWH is in his holy temple;
4b	יְהוָה֮ בַּשָּׁמַ֪יִם כִּ֫סְא֥וֹ	YHWH – his throne is in heaven.
4c	עֵינָ֥יו יֶחֱז֑וּ	His eyes observe;
4d	עַפְעַפָּ֥יו יִ֝בְחֲנ֗וּ בְּנֵ֣י אָדָֽם׃	his eyelids test humans.

Expanded Paraphrase

You say all this because you are forgetting who YHWH is. YHWH, in whom I have taken refuge is the supreme king over the whole world). YHWH is in his holy temple in the heavens . YHWH – his throne is not on the earth but in heaven. Just as it is the responsibility of an earthly king to execute justice in his land so YHWH will execute justice in the world. In order to execute justice, YHWH needs to know who is righteous and who is wicked. That's why His eyes observe. That's why his eyelids test humans like a goldsmith tests a precious metal to determine its quality.

Grammatical Diagram

Notes

• YHWH now becomes the topic of the discourse, and he remains the topic throughout the rest of the psalm (vv. 4-7). The fronting of the noun phrases in vv. 4bcd-5a (YHWH...YHWH...his eyes...his eyelids...YHWH) along with the repetition of YHWH's name (v. 4ab, 5a) dramatically underscores this shift in topic. Whereas his advisors never mention YHWH, David responds by drawing their attention to YHWH and thereby reorienting them to the situation.
• The word for eyelids (עַפְעַפָּיו), or perhaps "eye-lashes" (HALOT), is "a poetic reference to the eye" (SDBH).
• In v. 4b, the prepositional phrase in heaven (בַּשָּׁמַיִם) is fronted for marked focus: "YHWH — his throne is (not on earth, but) in heaven (see expanded paraphrase).
• The verbs tests (יִבְחֲנוּ) and observe (יֶחֱזוּ) are key words in this psalm. The first of these verbs is repeated in v. 5, and the second one is repeated in v. 7. The following visual shows how words and roots are repeated throughout Ps 11:

• The verb tests (יִבְחֲנוּ) refers to an "action by which humans or deities examine the character of other humans or deities by having them engage in a certain activity, as a goldsmith tests the quality of a precious metal by smelting it in the fire" (SDBH). The following Venn diagram explores the semantic differences between this Hebrew word and its English gloss "test."

• The verb observes (יֶחֱזוּ) refers to an "action by which humans focus their eyes on someone or something in order to see it well" (SDBH). The following Venn diagram explores the semantic differences between this Hebrew word and its English gloss "look at."

v. 5

Watch the Overview video on v. 5.

v.	Hebrew	Close-but-clear
5a	יְהוָה֮ צַדִּ֪יק יִ֫בְחָ֥ן	YHWH refines the righteous person,
5b	וְ֭רָשָׁע וְאֹהֵ֣ב חָמָ֑ס שָֽׂנְאָ֥ה נַפְשֽׁוֹ׃	but his soul hates the wicked person, who loves violence.

Expanded Paraphrase

Since YHWH knows who is righteous and who is wicked, he can deal with each accordingly. YHWH refines the righteous person just as a goldsmith refines a precious metal in the fire YHWH loves the righteous and the difficulties they experience, like the one which we are experiencing, are meant to refine them, not to destroy them, but he doesn't refine the wicked. Instead, his soul hates the wicked person, who loves violence just as those who are attacking us show their love for violence.

Grammatical Diagram

Notes

• The meaning of this verse depends on how you divide the lines. Some translations divide the first lines as follows: "The LORD examines the righteous, // but the wicked, those who love violence, he hates with a passion." Other translations divide the lines differently: "The LORD examines both the righteous and the wicked. // He hates those who love violence." See The Division of Ps. 11:5 for an in-depth discussion of the issue. In short, the first division is probably correct; the verse is contrasting how YHWH deals with the righteous and how he deals with the wicked. The strongest argument in favor of this reading is based on word order.
• Both clauses in this verse have marked word order. In the first clause, the righteous person (צַדִּיק) is fronted for marked focus: it is the righteous person (and not the wicked person) whom YHWH love and refines. By contrast, he does not refine the wicked. Instead, he hates them.
• The same word translated as "tests" in the previous verse is here translated as refines (יִבְחָן). Metals are subjected to intense heat not only for the purpose of "testing" their quality but also for the purpose of refining them (cf. Keel 1997, 184). In v. 5b, refinement is in focus. The wicked, along with all of humanity, might be "tested" (בחן), but they are not "refined" (בחן) in the way that the righteous are.
• The phrase translated the wicked one, who loves violence is, literally, "the wicked person and the person who loves violence," but these two categorizations refer to the same group of people. Cf. NIV: "the wicked, those who love violence"; CEV: "those who are cruel and love violence."

v. 6

Watch the Overview video on v. 6.

v.	Hebrew	Close-but-clear
6a	יַמְטֵ֥ר עַל־רְשָׁעִ֗ים פַּ֫חִ֥ים	May he rain traps on wicked people!
6b	אֵ֣שׁ וְ֭גָפְרִית וְר֥וּחַ זִלְעָפ֗וֹת מְנָ֣ת כּוֹסָֽם׃	May the portion in their cup be fire, brimstone, and a scorching wind!

Expanded Paraphrase

God rained fire and brimstone on the wicked cities of Sodom and Gomorrah and so demonstrated his justice. May he rain traps which are used to catch birds on wicked people since, despite what it may seem, it is not we but the wicked who will be trapped like birds. May the portion in their cup be fire, brimstone, and a scorching wind. Just as YHWH showed himself to be just when he rained fire and brimstone on Sodom and Gomorrah, so may he do it again!

Grammatical Diagram

Notes

• There are a number of connections between v. 1 and v. 6. In the first place, these are the only two verses with deontic modality ("flee!... may he rain!"). Secondly, these are the only two verses that use bird imagery ("birds... [bird] traps"). Finally, there are similar sounds in both verses (e.g., יַמְטֵר sounds like תֹּאמְרוּ). The repetition of the bird imagery is especially significant and merits further explanation. The psalm begins (v. 1) with bird imagery: "Flee from your mountain, birds!" By calling David and his entourage "birds," the advisors imply that David is (or is about to be) trapped like a bird in a cage – an image for a king under siege (see notes on v. 1). The body of the psalm (vv. 1-6) ends with the same image in v. 6: "may he rain [bird] traps." The word for "[bird] traps" (פַּחִים) sounds like the word for "coal" (פֶּחָם). The poet has creatively chosen a word in v. 6 that forms a connection with v. 1 ("traps") and yet fits the immediate context of "fire" and "brimstone" (v. 6b) by virtue of its sounding like the word "coal". The connection between v. 1 and v. 6 is significant. Whereas David appears (in v. 1) to be in the position of a trapped bird, he prays (in v. 6) that the situation would be reversed and that his enemies would be like trapped birds instead. The following visual illustrates this poetic feature:

• The verb translated may he rain (יַמְטֵר) expresses a desire and prayer for justice. Some interpreters claim that the jussive here does not make sense as a directive and should be read as though it were an indicative verb: "he rains" or "he will rain." According to these interpreters, even though the form is jussive (short yiqtol יַמְטֵר instead of יַמְטִיר), it functions here as a strong affirmation ("he will certainly rain"). Yet there is no reason why a prayer would not be acceptable in this context. As Ross writes, "prayer often takes a sure word from God and turns it into a request... Here the psalmist knows that judgment will come on the wicked, and so by faith he prays for that."
• The volitive/jussive semantics continue into the second line of the verse: May the portion in their cup be...
• The phrase the portion in their cup (מְנָת כּוֹסָם) is a construct chain which refers to "the portion which is in their cup"; i.e., the portion which is in the cup which God has given them to drink. The image of the cup is "often used figuratively to denote one's portion in life, received from God" (SDBH). Furthermore, "in the OT, cup is most often used figuratively as a symbol of God's judgment against sin."
• The word scorching (זִלְעָפוֹת) in the phrase scorching wind (רוּחַ זִלְעָפוֹת) could mean either "heat" or "rage"/"raging" Most translations take the fist of these options: "scorching wind(s)." In this case, "the reference to the 'burning hot wind' draws in another metaphor, that of scirocco, or more precisely the hamsin (Arabic) or sharab (modern Hebrew), which [is a wind that] blows hotly over the promised land in season, brining with it oppressive heat from the deserts to the east and south." The NET Bible, following the second option, has "whirlwind." In either case, the absolute noun of the construct chain (זִלְעָפוֹת) characterizes the construct noun (רוּחַ): "wind of heat" >> "hot wind;" or, "wind of raging" >> "raging wind."

Summary (v. 7)

Watch the Overview video on v. 7.

Verse 7, which begins with כִּי and repeats words from throughout the psalm, has the character of a final summary (cf. Ps. 1 and Ps. 5, which are also structured in two parts with a final summary beginning with כִּי). This verse both summarizes and grounds the entire psalm.

The summary nature of v. 7 is confirmed by the fact that nearly every word/root in this final verse is used elsewhere in the psalm: "righteous" (vv. 3a, 5a), "YHWH" (vv. 1a, 4ab, 5a), "loves" (v. 5b), "upright" (v. 2c), "looks at" (v. 4c). The only exception is the word "face" (v. 7b), though v. 4cd does mention components of a face ("eyes" and "eyelids"). Among these repeated words, the word חזה ("look at"), which is the most unique (only 9 times in Psalms), is especially significant. In v. 4, it is YHWH who "looks at" all people. In v. 7, the roles are reversed and it is the upright who will "look at" YHWH (cf. the same feature in Ps. 17:2, 15). The upright whom God has "looked at" (=examined) will "look at" his face (=experience his pleasure and protection). One word/concept which is not repeated in v. 7 is "the wicked." They have been completely destroyed (cf. v. 6), so that only the righteous remain. The following visual illustrates the repetition of words and roots in v. 7:

v. 7

v.	Hebrew	Close-but-clear
7a	כִּֽי־צַדִּ֣יק יְ֭הוָה צְדָק֣וֹת אָהֵ֑ב	For YHWH is righteous; he loves righteous acts;
7b	יָ֝שָׁ֗ר יֶחֱז֥וּ פָנֵֽימוֹ׃	the upright people will look at his face.

Expanded Paraphrase

My advisors may doubt, but I trust YHWH. For YHWH is righteous. He loves righteous acts and those who do them. Whereas the fate of the wicked is destruction, the upright people will look at his face and so experience his favor and protective presence forever.

Grammatical Diagram

Notes

• The discourse marker for (כִּי) in v. 7 grounds the whole psalm (cf. Pss 1:6; 5:13). "The reason why I can say all of this is because 'YHWH is righteous...'"
• The direct object of the second clause in v. 7a, righteous acts (צְדָקוֹת), is probably fronted for marked focus: YHWH loves righteous deeds, not deeds of violence (cf. v. 5b, 2ab).
• The syntax of the last clause, the upright will look at his face, has been analyzed in different ways. Some translations take "the upright" (יָשָׁר) as the subject of the verb "will look at" (יֶחֱזוּ), while others think that "his face" (פָנֵימוֹ) is the subject. The fact that the verb "will look at" (יֶחֱזוּ) is plural might suggest that the plural noun "his face" (פָנֵימוֹ), rather than the singular noun "the upright" (יָשָׁר), is the subject. As Hengstenberg argues, "the plural יחזו standing between a singular and a plural, cannot, without the greatest violence, be referred to any other than the latter." But this interpretation is not without problems, since "faces" in Hebrew do not "see." As Delitzsch writes, "the usage of the language always speaks of the face as being something only to be seen, not seeing; if the poet had meant יָשָׁר to be the object of the verb, he would have said עינימו (Pss 33:18, 34:16, Job 34:7)." By contrast, the expression "behold God's face" is clearly attested at the end of Ps 17: "I, in righteousness, will look at your face" (אֲנִ֗י בְּ֭צֶדֶק אֶחֱזֶ֣ה פָנֶ֑יךָ, Ps 17:15). Thus, "face" (פָנֵימוֹ) is probably the object of the clause, not the subject. The subject, then, is probably "the upright" (יָשָׁר). Although this word is grammatically singular, "almost any singular noun may be used as a noun of species or of category — the generic use — and then it is equivalent to a plural."
• The fronted subject in v. 7b, the upright (יָשָׁר), may be either topic ("as for the upright...") or focus ("it is the upright who will see his face." The grammatical discord (singular subject, plural verb) may suggest that יָשָׁר is topical ("as for the upright – they will see his face").

Legends

Grammatical diagram

For legend, click "Expand" to the right

Grammatical Term	Definition	Diagram	Example
Clausal Additions
Subject	The subject performs the action of the active verb or receives the action of a passive verb. With intransitive verbs	Indicated at the beginning of the main clausal line, and followed by a vertical line that crosses over the main clause line (separating the subject from the predicate).
Direct Object	Object that receives the direct action of a (transitive) verb	Indicate with a vertical line up from main clausal line
Predicate adjective/ Subject complement	A word used with a linking verb (ex. "to be"), renaming or restating the subject. Can be a whole prepositional phrase.	Indicate with a vertical slanted line up from the main clausal line. It can be on a stand if it is an embedded clause.
Object Complement	Word following a direct object to state what it has become.	Indicate with a vertical slanted line up from the main clausal line.
Infinitives	Can be subject, adverbial, or an infinitive construct.	Indicate with double vertical lines that cross the main clausal line. If used adverbially (ie. an embedded clause), place on a stand.
Participles	A verbal noun/adjective that can be used in three positions: (1) substantival; (2) attributive; (3) predicative.	Indicate with a round vertical line. Substantival participles are placed on a stand (they are embedded). Attributive participles are placed with a rounded line underneath what is modified.
Modifiers
Adjectives	A word modifying a noun to indicate quality, quantity, extent, or differentiating something from something else.	Indicate with a slanted line down from what is modified.
Adverbs	A word that modifies a verb, adverb, adjective, prepositional phrase, clause, or sentence to express a relation (ex. manner, quality, or time).	Indicate with a slanted line down from what is modified.
Construct relationships	Construction can express many different relationships between two (or more) nouns. English grammarians call this construction a ‘Construct’ (our term) or ‘Genitive’ phrase; Hebrew grammarians call it smīḵūt (סְמִיכוּת).	Indicate with a stair-step down from the modified word/clause/phrase.
Prepositional phrases	A phrase that consists of a preposition and its object and has adjectival or adverbial value	Indicate with a slanted vertical line connecting to a new clause.
Connectives	(1) Coordinating conjunctions join together words or word groups of equal grammatical rank (2) Subordinating conjunctions join a main clause and a clause which does not form a complete sentence by itself.	Indicate with a dashed line down from a vertical line marker.
Embedded clause	A clause inside another clause which can include substantival participles, adverbial infinitives, and prepositional phrases.	Indicate using stilts.
Particles
Subordinating particle	Indicates a dependent clause.	Indicate with a dashed line down from the antecedent to the pronoun.
Apposition	A word that is functioning as an explanatory equivalent as another in the sentence	Place on a line apart from the diagram but next to the word it is the equivalent of with an equal sign in between.
Vocative	Indicating a person being addressed (usually with a 2nd person verb)	Place on a line apart from the diagram next to the '()' indicating the gapped subject an equal sign in between.

Master Diagram

Shapes and colours on grammatical 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

Expanded paraphrase

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• Close but Clear (CBC) translation
• Assumptions which provide the most salient background information, presuppositions, entailments, and inferences

Bibliography

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

Baethgen, Friedrich. 1904. Die Psalmen. Göttingen: Vandenhoeck und Ruprecht.

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

Bekins, Peter. 2017. “Definiteness and the Definite Article.” In “Where Shall Wisdom Be Found?”: A Grammatical Tribute to Professor Stephen A. Kaufman, edited by Hélène Dallaire, Benjamin J. Noonan, Jennifer E. Noonan, and Stephen A. Kaufman, 21–36. Winona Lake, Indiana: Eisenbrauns.

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

Craigie, Peter C. 1983. Psalms 1–50. WBC 19. Waco, TX: Word.

Creach, Jerome F. D. 1996. Yahweh as Refuge and the Editing of the Hebrew Psalter. A&C Black.

Dahood, Mitchell. 1966. Psalms. Vol. 1. Anchor Bible Commentary. New York: Doubleday.

De Wette, Wilhelm Martin Leberecht. 1829. Die Psalmen. Heidelberg: J.C.B. Mohr.

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

Ehrlich, Arnold B. 1905. Die Psalmen; neu Übersetzt und Erklärt. Berlin: Poppelauer.

Fokkelman, J.P. 2000. Major Poems of the Hebrew Bible: At the Interface of Prosody and Structural Analysis (Vol 2: 85 Psalms and Job 4–14). Vol. 2. Studia Semitica Neerlandica. Van Gorcum.

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

Hossfeld, Frank-Lothar, and Erich Zenger. 1993. Die Psalmen I: Psalm 1–50. Neue Echter Bibel. Würzburg: Echter.

Keel, Othmar. 1997. The Symbolism of the Biblical World: Ancient Near Eastern Iconography and the Book of Psalms. Winona Lake, Ind: Eisenbrauns.

Labuschagne, Casper J. 1973. “The Particles הֵן and הִנֵּה.” Oudtestamentische Studiën 18: 1–14.

Lugt, Pieter van der. 2006. Cantos and Strophes in Biblical Hebrew Poetry: With Special Reference to the First Book of the Psalter. Vol. 1. 3 vols. Oudtestamentische Studiën 53. Leiden: Brill.

Lunn, Nicholas P. 2006. Word-Order Variation in Biblical Hebrew Poetry: Differentiating Pragmatics and Poetics. Paternoster Biblical Monographs. Milton Keynes: Paternoster.

Olshausen, Justus. 1853. Die Psalmen. Leipzig: S. Hirzel.

Quine, Cat. 2017. “The Bird and the Mountains: A Note on Psalm 11.” Vetus Testamentum 67: 470–79.

Ross, Allen. 2011. A Commentary on the Psalms, Volume 1: 1-41. Kregel Exegetical Library. Grand Rapids: Kregel Academic & Professional.

Ryken, Leland, et al. eds. 1998. Dictionary of Biblical Imagery. Downers Grove, Ill: InterVarsity Press.

Schwartz, Mark. 2018. “Warfare in the World of the Bible.” In Behind the Scenes of the Old Testament: Cultural, Social, and Historical Contexts, edited by Jonathan S. Greer, John W. Hilber, and John H. Walton, 506–14. Grand Rapids: Baker Academic.

Sumner, Stephen. 2019. “A Reanalysis of Psalm 11.” ZAW 131 (1): 77–90.

Waltke, Bruce K., J. M. Houston, and Erika Moore. 2010. The Psalms as Christian Worship: A Historical Commentary. Grand Rapids, Mich: William B. Eerdmans Pub. Co.

References

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