Psalm 18 Discourse
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Psalm 18/Discourse
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YHWH fights my battles
Psalm 18
Please note: Resources for Psalm 18 are in the process of being reformatted for visual consistency and improved functionality.
About the Discourse Layer
Our Discourse Layer includes four additional layers of analysis:
- Participant analysis
- Macrosyntax
- Speech act analysis
- Emotional analysis
For more information on our method of analysis, click the expandable explanation button at the beginning of each layer.
Participant Analysis
Participant Analysis focuses on the characters in the psalm and asks, “Who are the main participants (or characters) in this psalm, and what are they saying or doing? It is often helpful for understanding literary structure, speaker identification, etc.
For a detailed explanation of our method, see the Participant Analysis Creator Guidelines.
There are 5 participants/characters in Psalm 18
| YHWH |
| YHWH's right hand |
| YHWH's help |
| YHWH's name |
| "My strength" (v. 2) |
| “My cleft” (v. 3) |
| “My fortress” (v. 3) |
| “My rescuer” (v. 3) |
| “My God” (v. 3) |
| “My rock” (v. 3) |
| “My shield” (v. 3) |
| “Horn of my deliverance” (v. 3) |
| “My fortified tower” (v. 3) |
| “My refuge” (v. 3) |
| “My deliverer” (v. 3) |
| “The most high” (v. 14) |
| "The one who arms me with strength” (v. 33) |
| "Rescuer" (v. 42) |
| "The one who makes the deliverance of his king spectacular" (v. 51) |
| "The one who performs acts of loyalty for his anointed one" (v. 51) |
| God's way |
| God's rules (v. 23) |
| God's decrees (v. 23) |
| The sayings of YHWH (v. 31) |
| YHWH's anger |
| Smoke (v. 9) |
| Fire (v. 9) |
| Coals (v. 9) |
| Hail (v. 13) |
| God's rebuke (v. 16) |
| The blast of the wind of his anger (v. 16) |
| David |
| "YHWH's servant" (v. 1) |
| "[God's] King" (v. 51) |
| "[God's] Anointed" (v. 51) |
| Cry (for help) |
| "My sword" (v. 7) |
| David's seed |
| A faithful person |
| A blameless person (v. 26) |
| One who purifies himself (v. 27) |
| A humble people (v. 28) |
| Those who take refuge in him (v. 31) |
| Enemies |
| “those who hate me” (v. 18) |
| "those who rise up against me" (v. 40) |
| The violent man |
| Saul |
| Forces of Death |
| Death's breaker waves (v. 5) |
| Torrents of No Return (v. 6) |
| Cords of the World of the Dead (v. 6) |
| Death's traps (v. 6) |
| Waters (v. 17) |
| Sinful people |
| A twisted person (v. 27) |
| Eyes that look down on others (v. 27) |
| A people I do not know |
| "Nations" (vv. 44, 50) |
| “Foreigners” (vv. 45, 46) |
| The Earth |
| The mountains' foundations |
| The ocean floor |
- A faithful person: This and the related generic referring expressions appear in vv. 26–31. They function to illustrate the principle on the basis of which God acts on behalf of the Psalmist: “acts beget consequences” (see Hubbard 1982), that is, God shows himself to an individual in a way commensurate with their actions. That the Psalmist counts himself among these “faithful persons” is suggested by both participants “taking refuge” (חסה) in YHWH (see vv. 3, 31) and the suffix in v. 32.
- YHWH's anger and its related participants (vv. 9–13, 16) all serve as manifestations of God's anger (see Hupfeld 1885, 288). They function together with the earth and Death's waters and other terrestrial participants to mark the turning points in the plot. The earth reacting to God's anger is an instance of “theophany”, that is, the manifestation of God. In essence, in this section of the psalm God “shows up” and thus effects a change in the Psalmist's situation. Similarly, God uses his “rebuke” to defeat death's waters in v. 16. We are told that the rebuke is the wind of God's “anger” in v. 16, and so we have grouped it with the other theophany elements.
| Hebrew | Line | English |
|---|---|---|
| לַמְנַצֵּ֤חַ ׀ לְעֶ֥בֶד יְהוָ֗ה לְדָ֫וִ֥ד | 1a | For the director By YHWH's servant, David, |
| אֲשֶׁ֤ר דִּבֶּ֨ר ׀ לַיהוָ֗ה | 1b | who recited the words of this song to YHWH |
| אֶת־דִּ֭בְרֵי הַשִּׁירָ֣ה הַזֹּ֑את | 1c | the director By YHWH's servant, David, who recited the words of this song |
| בְּי֤וֹם הִֽצִּיל־יְהוָ֘ה אוֹת֥וֹ מִכַּ֥ף כָּל־אֹ֝יְבָ֗יו וּמִיַּ֥ד שָׁאֽוּל׃ | 1d | when YHWH had rescued him from the palm of all his enemies and from the hand of Saul. |
| וַיֹּאמַ֡ר | 2a | And he said, |
| אֶרְחָמְךָ֖ יְהוָ֣ה חִזְקִֽי׃ | 2b | I shall keep loving you, YHWH, my strength. |
| יְהוָ֤ה ׀ סַֽלְעִ֥י וּמְצוּדָתִ֗י וּמְפַ֫לְטִ֥י | 3a | YHWH is my cleft and my fortress and my rescuer. |
| אֵלִ֣י צ֭וּרִי אֶֽחֱסֶה־בּ֑וֹ | 3b | My God is my rock, in him do I seek protection, |
| מָֽגִנִּ֥י וְקֶֽרֶן־יִ֝שְׁעִ֗י | 3c | my shield and horn of my deliverance, |
| מִשְׂגַּבִּֽי וּמְנוּסִי׃ מֹשִׁעִי׃ מֵחָמָס תֹּשִׁעֵנִי׃ | 3d | my fortified tower and my refuge, my deliverer, who delivers me from violence. |
| מְ֭הֻלָּל אֶקְרָ֣א יְהוָ֑ה | 4a | I cry out to YHWH, since he is praiseworthy, |
| וּמִן־אֹ֝יְבַ֗י אִוָּשֵֽׁעַ׃ | 4b | and I am delivered from my enemies. |
| אֲפָפ֥וּנִי מִשְׁבְּרֵי־מָ֑וֶת | 5a | The breaker waves of Death surrounded me. |
| וְֽנַחֲלֵ֖י בְלִיַּ֣עַל יְבַֽעֲתֽוּנִי׃ | 5b | And the torrents of No Return began to overwhelm me. |
| חֶבְלֵ֣י שְׁא֣וֹל סְבָב֑וּנִי | 6a | The cords of the World of the Dead entangled me. |
| קִ֝דְּמ֗וּנִי מ֣וֹקְשֵׁי מָֽוֶת׃ | 6b | Death's traps rushed upon me. |
| בַּצַּר־לִ֤י ׀ אֶֽקְרָ֣א יְהוָה֮ | 7a | In my distress I cry out to YHWH. |
| וְאֶל־אֱלֹהַ֪י אֲשַׁ֫וֵּ֥עַ | 7b | And to my God do I cry for help. |
| יִשְׁמַ֣ע מֵהֵיכָל֣וֹ קוֹלִ֑י | 7c | He hears my cry from his temple. |
| וְ֝שַׁוְעָתִ֗י לְפָנָ֤יו ׀ תָּב֬וֹא בְאָזְנָֽיו׃ | 7d | And my cry for help before him comes into his ears. |
| וַתִּגְעַ֬שׁ וַתִּרְעַ֨שׁ ׀ הָאָ֗רֶץ | 8a | And the earth quivered and quaked. |
| וּמוֹסְדֵ֣י הָרִ֣ים יִרְגָּ֑זוּ | 8b | And the mountains' foundations began to shake. |
| וַ֝יִּתְגָּֽעֲשׁ֗וּ כִּי־חָ֥רָה לֽוֹ׃ | 8c | And they trembled. For he had become angry. |
| עָ֘לָ֤ה עָשָׁ֨ן ׀ בְּאַפּ֗וֹ | 9a | Smoke went up because of his snarl. |
| וְאֵשׁ־מִפִּ֥יו תֹּאכֵ֑ל | 9b | And a fire from his mouth began to consume. |
| גֶּ֝חָלִ֗ים בָּעֲר֥וּ מִמֶּֽנּוּ׃ | 9c | Coals burned from him. |
| וַיֵּ֣ט שָׁ֭מַיִם וַיֵּרַ֑ד | 10a | And he bent down the heavens and descended. |
| וַ֝עֲרָפֶ֗ל תַּ֣חַת רַגְלָֽיו׃ | 10b | And a dark smog was beneath his feet. |
| וַיִּרְכַּ֣ב עַל־כְּ֭רוּב וַיָּעֹ֑ף | 11a | And he mounted a Cherub and began to fly. |
| וַ֝יֵּ֗דֶא עַל־כַּנְפֵי־רֽוּחַ׃ | 11b | And he flew swiftly upon the wings of the wind. |
| יָ֤שֶׁת חֹ֨שֶׁךְ ׀ סִתְר֗וֹ | 12a | He made darkness his cover. |
| סְבִֽיבוֹתָ֥יו סֻכָּת֑וֹ | 12b | his canopy around him, |
| חֶשְׁרַת־מַ֝֗יִם עָבֵ֥י שְׁחָקִֽים׃ | 12c | the sieve of water, thick clouds of the skies. |
| מִנֹּ֗גַהּ נֶ֫גְדּ֥וֹ עָבְר֑וּ | 13a | Because of the brightness before him, hail and coals of fire passed. |
| בָּ֝רָ֗ד וְגַֽחֲלֵי־אֵֽשׁ׃ | 13b | hail and coals of fire |
| וַיַּרְעֵ֬ם בַּשָּׁמַ֨יִם ׀ יְֽהוָ֗ה | 14a | And YHWH thundered in the heavens. |
| וְ֭עֶלְיוֹן יִתֵּ֣ן קֹל֑וֹ ־׃ | 14b | And the Most High began to raise his voice. |
| וַיִּשְׁלַ֣ח חִ֭צָּיו וַיְפִיצֵ֑ם | 15a | And he shot his arrows, and dispersed them. |
| וּבְרָקִ֥ים וַיְהֻמֵּֽם׃ | 15b | And [he shot his] glittering arrows, and routed them. |
| וַיֵּ֤רָא֨וּ ׀ אֲפִ֥יקֵי מַ֗יִם | 16a | And the ocean floor appeared. |
| וַֽיִּגָּלוּ֮ מוֹסְד֪וֹת תֵּ֫בֵ֥ל | 16b | And the foundations of the world were revealed |
| מִגַּעֲרָ֣תְךָ֣ יְהוָ֑ה | 16c | because of your rebuke, YHWH, |
| מִ֝נִּשְׁמַ֗ת ר֣וּחַ אַפֶּֽךָ׃ | 16d | because of the blast of the wind of your anger. |
| יִשְׁלַ֣ח מִ֭מָּרוֹם יִקָּחֵ֑נִי | 17a | He stretched forth his hand from on high and took me. |
| יַֽ֝מְשֵׁ֗נִי מִמַּ֥יִם רַבִּֽים׃ | 17b | He pulled me out from many waters. |
| יַצִּילֵ֗נִי מֵאֹיְבִ֥י עָ֑ז | 18a | He rescued me from my strong enemy. |
| וּ֝מִשֹּׂנְאַ֗י כִּֽי־אָמְצ֥וּ מִמֶּֽנִּי׃ | 18b | And [he rescued me] from those who hate me. For they were too powerful for me. |
| יְקַדְּמ֥וּנִי בְיוֹם־אֵידִ֑י וַֽיְהִי־יְהוָ֖ה מִשְׁעָ֣ן לִֽי׃ | 19 | They rushed upon me at the time of my calamity. And YHWH was the one in whom I trusted. |
| וַיּוֹצִיאֵ֥נִי לַמֶּרְחָ֑ב יְ֝חַלְּצֵ֗נִי כִּ֘י חָ֥פֵֽץ בִּֽי׃ | 20 | And he brought me out into relief. He delivered me. For he is pleased with me. |
| יִגְמְלֵ֣נִי יְהוָ֣ה כְּצִדְקִ֑י כְּבֹ֥ר יָ֝דַ֗י יָשִׁ֥יב לִֽי׃ | 21 | YHWH deals well with me according to my righteousness. He repays me according to the cleanliness of my hands. |
| כִּֽי־שָׁ֭מַרְתִּי דַּרְכֵ֣י יְהוָ֑ה וְלֹֽא־רָ֝שַׁ֗עְתִּי מֵאֱלֹהָֽי׃ | 22 | For I have kept the ways of YHWH. And I have not turned from my God towards wicked ways. |
| כִּ֣י כָל־מִשְׁפָּטָ֣יו לְנֶגְדִּ֑י וְ֝חֻקֹּתָ֗יו לֹא־אָסִ֥יר מֶֽנִּי׃ | 23 | For all of his rules are before me. And I will not turn his decrees away from me. |
| וָאֱהִ֣י תָמִ֣ים עִמּ֑וֹ וָ֝אֶשְׁתַּמֵּ֗ר מֵעֲוֺנִֽי׃ | 24 | And I have become blameless before him. And I have kept myself from committing iniquity. |
| וַיָּֽשֶׁב־יְהוָ֣ה לִ֣י כְצִדְקִ֑י כְּבֹ֥ר יָ֝דַ֗י לְנֶ֣גֶד עֵינָֽיו׃ | 25 | And YHWH has repaid me according to my righteousness, according to the cleanliness of my hands before his eyes. |
| עִם־חָסִ֥יד תִּתְחַסָּ֑ד עִם־גְּבַ֥ר תָּ֝מִ֗ים תִּתַּמָּֽם׃ | 26 | You act faithfully with a faithful person. You act blamelessly with a blameless person. |
| עִם־נָבָ֥ר תִּתְבָּרָ֑ר וְעִם־עִ֝קֵּ֗שׁ תִּתְפַּתָּֽל׃ | 27 | You act with purity with one who purifies himself. And with a twisted person you act wittily. |
| כִּֽי־אַ֭תָּה עַם־עָנִ֣י תוֹשִׁ֑יעַ וְעֵינַ֖יִם רָמ֣וֹת תַּשְׁפִּֽיל׃ | 28 | For you save a humble people. And you bring down eyes |
| כִּֽי־אַ֭תָּה תָּאִ֣יר נֵרִ֑י יְהוָ֥ה אֱ֝לֹהַ֗י יַגִּ֥יהַּ חָשְׁכִּֽי׃ | 29 | For you light my lamp, YHWH. My God gives light to my darkness. |
| כִּֽי־בְ֭ךָ אָרִ֣ץ גְּד֑וּד וּ֝בֵֽאלֹהַ֗י אֲדַלֶּג־שֽׁוּר׃ | 30 | For by you I can rout an army. And by my God I can scale a wall. |
| הָאֵל֮ תָּמִ֪ים דַּ֫רְכּ֥וֹ אִמְרַֽת־יְהוָ֥ה צְרוּפָ֑ה מָגֵ֥ן ה֝֗וּא לְכֹ֤ל ׀ הַחֹסִ֬ים בּֽוֹ׃ | 31 | God—His way is perfect. The sayings of YHWH are true. He is a shield to all those who take refuge in him. |
| כִּ֤י מִ֣י אֱ֭לוֹהַּ מִבַּלְעֲדֵ֣י יְהוָ֑ה וּמִ֥י צ֝֗וּר זוּלָתִ֥י אֱלֹהֵֽינוּ׃ | 32 | For who is God besides YHWH? And who is a rock besides our God, |
| הָ֭אֵל הַמְאַזְּרֵ֣נִי חָ֑יִל וַיִּתֵּ֖ן תָּמִ֣ים דַּרְכִּֽי׃ | 33 | the God who arms me with strength and makes my endeavor secure? |
| מְשַׁוֶּ֣ה רַ֭גְלַי כָּאַיָּל֑וֹת וְעַ֥ל בָּ֝מֹתַ֗י יַעֲמִידֵֽנִי׃ | 34 | He makes my feet like those of deer. And he causes me to stand upon my heights. |
| מְלַמֵּ֣ד יָ֭דַי לַמִּלְחָמָ֑ה וְֽנִחַ֥ת קֶֽשֶׁת־נְ֝חוּשָׁ֗ה זְרוֹעֹתָֽי׃ | 35 | He trains my hands for war. And he strengthens my arms with a bow of bronze. |
| וַתִּתֶּן־לִי֮ מָגֵ֪ן יִ֫שְׁעֶ֥ךָ וִֽימִינְךָ֥ תִסְעָדֵ֑נִי וְֽעֶזְרָתְךָ֥ תַרְבֵּֽנִי׃ | 36 | And you give me the shield of your victory. And your right hand supports me. And your help makes me great. |
| תַּרְחִ֣יב צַעֲדִ֣י תַחְתָּ֑י וְלֹ֥א מָ֝עֲד֗וּ קַרְסֻלָּֽי׃ | 37 | You enlarged my steps underneath me. And my ankles did not falter. |
| אֶרְדּ֣וֹף א֭וֹיְבַי וְאַשִּׂיגֵ֑ם וְלֹֽא־אָ֝שׁוּב עַד־כַּלּוֹתָֽם׃ | 38 | I chased my enemies and I overtook them. And I would not relent until their destruction. |
| אֶ֭מְחָצֵם וְלֹא־יֻ֣כְלוּ ק֑וּם יִ֝פְּל֗וּ תַּ֣חַת רַגְלָֽי׃ | 39 | I violently beat them, and they could not stand. They fell beneath my feet. |
| וַתְּאַזְּרֵ֣נִי חַ֭יִל לַמִּלְחָמָ֑ה תַּכְרִ֖יעַ קָמַ֣י תַּחְתָּֽי׃ | 40 | And so you armed me with strength for war. You make those who rise up against me kneel underneath me. |
| וְֽאֹיְבַ֗י נָתַ֣תָּה לִּ֣י עֹ֑רֶף וּ֝מְשַׂנְאַ֗י אַצְמִיתֵֽם׃ | 41 | And you have made my enemies retreat from me. And as for those who hate me, I wipe them out. |
| יְשַׁוְּע֥וּ וְאֵין־מוֹשִׁ֑יעַ אֶל־יְ֝הוָ֗ה וְלֹ֣א עָנָֽם׃ | 42 | They cry out for help, and there is no rescuer. [They cry out for help] to YHWH, and he has not answered them. |
| וְֽאֶשְׁחָקֵ֗ם כְּעָפָ֥ר עַל־פְּנֵי־אֹ֑֑רַח כְּטִ֖יט חוּצ֣וֹת אֶרְקָעֵֽם׃ | 43 | And I crush them like the dust on the road. I beat them like the mud of the streets. |
| תְּפַלְּטֵנִי֮ מֵרִ֪יבֵ֫י עַםִ֥ים תְּ֭שִׂימֵנִי לְרֹ֣אשׁ גּוֹיִ֑ם עַ֖ם לֹא־יָדַ֣עְתִּי יַֽעַבְדֽוּנִי׃ | 44 | You will deliver me from people's indictments. You will make me head of nations. A people I do not know will serve me. |
| לְשֵׁ֣מַֽע אֹ֭זֶן יִשָּׁ֣מְעוּ לִ֑י בְּנֵֽי־נֵ֝כָ֗ר יְכַחֲשׁוּ־לִֽי׃ | 45 | As soon as they hear rumors of me they will show obedience to me. Foreigners will submit to me. |
| בְּנֵי־נֵכָ֥ר יִבֹּ֑לוּ וְ֝יַחְרְג֗וּ מִֽמִּסְגְּרֽוֹתֵיהֶֽם׃ | 46 | Foreigners will lose heart and tremble from their fortresses. |
| חַי־יְ֭הוָה וּבָר֣וּךְ צוּרִ֑י וְ֝יָר֗וּם אֱלוֹהֵ֥י יִשְׁעִֽי׃ | 47 | YHWH lives! And my rock is blessed! And the God of my rescue is exalted! |
| הָאֵ֗ל הַנּוֹתֵ֣ן נְקָמ֣וֹת לִ֑י וַיַּדְבֵּ֖ר עַמִּ֣ים תַּחְתָּֽי׃ | 48 | God—who gives me vengeance, and subdues peoples underneath me. |
| מְפַלְּטִ֗י מֵאֹ֫יְבָ֥י אַ֣ף מִן־קָ֭מַי תְּרוֹמְמֵ֑נִי מֵאִ֥ישׁ חָ֝מָ֗ס תַּצִּילֵֽנִי׃ | 49 | You who deliver me from my enemies will indeed exalt me over those who rise up against me. You will rescue me from the violent man. |
| עַל־כֵּ֤ן ׀ אוֹדְךָ֖ בַגּוֹיִ֥ם ׀ יְהוָ֑ה וּלְשִׁמְךָ֥ אֲזַמֵּֽרָה׃ | 50 | Therefore I shall praise you among the nations, YHWH! And I shall sing praise to your name, |
| מַגְדִּיל֮ יְשׁוּע֪וֹת מַ֫לְכּ֥וֹ וְעֹ֤שֶׂה חֶ֨סֶד ׀ לִמְשִׁיח֗וֹ לְדָוִ֥ד וּלְזַרְע֗וֹ עַד־עוֹלָֽם׃ | 51 | who makes the deliverance of his king spectacular, and performs acts of loyalty for his anointed one, for David, and for his seed, forever.” |
- Speaker and Addressee: Fortunately, the Superscription for the Psalm provides the speaker and addressee, for the Psalm: לְדָ֫וִ֥ד אֲשֶׁ֤ר דִּבֶּ֨ר ׀ לַיהוָ֗ה אֶת־דִּ֭בְרֵי הַשִּׁירָ֣ה הַזֹּ֑את “David, who recited the words of this song to YHWH”. There is no good evidence within the song to suggest otherwise.
- v. 3: For the addition of וּמְנוּסִי מֹשִׁעִי מֵחָמָס תֹּשִׁעֵנִי׃ see grammar note (MT ø).
- v. 5: For the emendation to מִשְׁבְּרֵי see grammar note (MT חֶבְלֵי).
- v. 8: אֶרֶץ “land, earth” and הַר “mountain” are paired throughout scripture (e.g., Isa 42:5; 44:23; Ezek 32:6; 37:22, etc), most likely because the latter was constituent of the former (cf. GW “Then the earth shook and quaked. Even the foundations of the mountains trembled.“). They are therefore analyzed here as related participants here.
- v. 9: The smoke, fire and coals here all serve a similar function: to express anger (cf. Baethgen 1904, 50). These elements, of course, naturally accompany each other, and so we see them together elsewhere (e.g., Job 41:12–15). We analyze them as synonymous participants.
- v. 12: For the emendation to חֶשׁרַת see grammar note (MT חֶשְׁכַת).
- v. 13: For the removal of MT עָבָ֥יו see grammar note.
- v. 14: For the removal of MT בָּרָ֗ד וְגַֽחֲלֵי־אֵֽשׁ׃ see grammar note.
- v. 15: For the removal of MT רָ֝ב see grammar note.
- v. 15: Note that many translations (NIV, NLT, CEV, GNT) take the enemies as the referent of the suffixes on the verb וַיְפִיצֵ֑ם and וַיְהֻמֵּֽם. This is unlikely, however. No enemies have been mentioned in the previous discourse. From the context, it is reasonable to assume that what is fleeing is the mythological waters (cf. next verse). We therefore take the referents of the antecedents to be the waves, torrents, cords and traps mentioned in vv. 5–6, since all of these symbolize watery chaos.
- v. 13: Both hail and fire function together as instruments of God's judgement in Exod 9:23, 24; Isa 30:30; Pss 105:32; 148:8. Due to the similar function in those places as well as here, we analyze them as synonymous participants.
- v. 16: The ocean floor and foundations of the world are both terrestrial elements that react to God's wrath, just like the “earth” and “mountains' foundations” in v. 8 (so Hupfeld 1885, 294–295). We therefore group them as synonymous participants.
- v. 17: Back in vv. 5–6, the Psalmist symbolizes his distress by describing being underwater; cf. Jonah's prayer in Jonah 3:3–5. We have therefore analyzed the “waters” here as co-referential with with the implements belonging to Death in vv. 5–6. On the symbolic association between death and water, cf. Jonah 2:7.
- v. 19: On the emendation to מִשְׁעָן see grammar note (MT לְמִשְׁעָ֣ן).
- v. 30: On the revocalization to אָרִץ see grammar note (MT אָרֻ֣ץ).
- v. 32: The words אֱ֭לוֹהַּ and צ֝֗וּר appear in a question and are thus non-real entities. They are therefore not analysed as participants.
- v. 35: On the emendation to נִחַת see grammar note (MT נִחֲתָ֥ה).
- v. 36: On the emendation to עֶזְרָתְךָ see grammar note (MT עַנְוַתְךָ֥).
- v. 43: On the emendation to אֹרַח see grammar note (MT ר֑וּחַ).
- v. 43: On the emendation to אֶרְקָעֵם see grammar note (MT אֲרִיקֵֽם).
- v. 44: On the emendation to עַמִּים see grammar note (MT עָ֥ם).
Participant Relations Diagram
The relationships among the participants may be abstracted and summarized as follows:
Participant Analysis Summary Distribution
Macrosyntax
Macrosyntax Diagram
| Macrosyntax legend | |
|---|---|
| Vocatives | Vocatives are indicated by purple text. |
| Discourse marker | Discourse markers (such as כִּי, הִנֵּה, לָכֵן) are indicated by orange text. |
 |
The scope governed by the discourse marker is indicated by a dashed orange bracket connecting the discourse marker to its scope. |
 |
The preceding discourse grounding the discourse marker is indicated by a solid orange bracket encompassing the relevant clauses. |
| Subordinating conjunction | The subordinating conjunction is indicated by teal text. |
 |
Subordination is indicated by a solid teal bracket connecting the subordinating conjunction with the clause to which it is subordinate. |
| Coordinating conjunction | The coordinating conjunction is indicated by blue text. |
 |
Coordination is indicated by a solid blue line connecting the coordinating clauses. |
 |
Coordination without an explicit conjunction is indicated by a dashed blue line connecting the coordinated clauses. |
 |
Marked topic is indicated by a black dashed rounded rectangle around the marked words. |
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The scope of the activated topic is indicated by a black dashed bracket encompassing the relevant clauses. |
| Marked focus or thetic sentence | Marked focus (if one constituent) or thetic sentences[1] are indicated by bold text. |
 |
Frame setters[2] are indicated by a solid gray rounded rectangle around the marked words. |
| [blank line] | Discourse discontinuity is indicated by a blank line. |
| [indentation] | Syntactic subordination is indicated by indentation. |
 |
Direct speech is indicated by a solid black rectangle surrounding all relevant clauses. |
| (text to elucidate the meaning of the macrosyntactic structures) | Within the CBC, any text elucidating the meaning of macrosyntax is indicated in gray text inside parentheses. |
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
(Click diagram to enlarge)
- Between vv. 6 and 7: Frame setter בַּצַּר־לִ֤י indicates a new “scene”.
- Between vv. 7 and 8: Discourse-level waw and a new discourse topic (from the Psalmist/his cry to the earth and mountains).
- Between vv. 9 and 10: Discourse-level waw.
- Between 12 and 13: Topic shift.
- Between 16 and 17: Discontinuation of wayyiqtol chain.
- Between 20 and 21: Explicit restatement of topic (יהוה) in v. 21.
- Between 23 and 24: Discourse-level waw.
- Between 25 and 26: Major topic shift in v. 26ff.
- Between 30 and 31: Topic shift through extraposition.
- Between 39 and 40: Discourse-level waw.
- Between 43 and 44: V. 43 begins with a discourse-level waw closing out the section.
- Between 46 and 47: Thetic sentences.
- Between 49 and 50: Scope of על כן. See discourse marker notes.
The following analysis is largely based on that of Atkinson forthcoming.
- v. 3: The context, particularly the epithets, already presuppose that God will save the psalmist from something.
- v. 4: The fronted ומן איבי has no discernible motivation from information structure. Rather, it seems to be fronted for poetic effects, namely alliteration with מְהֻלָּל in the previous line. The מהלל is most likely serving as completive focus, specifying the reason why the Psalmist cries out.
- v. 5: The thetic packaging of נַחֲלֵ֖י בְלִיַּ֣עַל יְבַֽעֲתֽוּנִי׃ is signaled by the word order and serves an explanative function, namely, to the circumstances of the event expressed in the main clause. One should not exclude the possibility that the function here is symmetry with the previous line.
- v. 6: The fronted phrase חֶבְלֵ֣י שְׁא֣וֹל serves a poetic function, namely to elicit cohesion with the previous verse by means of symmetry with the previous line.
- v. 7: The fronted phrase בַּצַּר־לִ֤י ׀ acts as a frame setter, describing the time in which the events that follow took place.
- v. 7: וְאֶל־אֱלֹהַ֪י is fronted for poetic binding, by mirroring the word order of the previous clause.
- v. 8: מוֹסְדֵ֣י הָרִ֣ים is more or less synonymous with the הָאָ֗רֶץ of the previous clause. The mirror word orders of the two clauses are thus most likely for the purposes of poetic binding. If analyzed as a focus construction, it would serve an additive function, viz., “The earth trembled, and the mountains also shook”.
- v. 9: The phrase אֵשׁ־מִפִּ֥יו appears fronted here due to the elision of the verb עלה.
- v. 9: גֶּ֝חָלִ֗ים more or less repeats אֵשׁ from the previous line, and is therefore fronted for poetic reasons.
- v. 13: מִנֹּ֗גַהּ נֶ֫גְדּ֥וֹ here is serving as a “hanging topic” (Croft 2022, 332ff). That is, the entity referred to is not a participant in the main event, but the speaker still wants to make it the most salient referent in the clause. This clause appears at the climax of the description of God's surroundings (vv. 12–13), which in this case happens to be the “brightness” (=“fire”, cf. v. 9) before him.
- v. 14: וְ֭עֶלְיוֹן is fronted for poetic binding via symmetry.
- v. 21: כְּבֹ֥ר יָ֝דַ֗י is fronted for poetic binding via symmetry.
- v. 23: וְ֝חֻקֹּתָ֗יו represents a shift in topic. Note that its close synonym in the previous clause (מִשְׁפָּטָ֣יו) was construed as subject.
- v. 26-27: All of the עִם clauses serve to activate new topics in their respective clauses. The final one (עִם־עִ֝קֵּ֗שׁ) is a contrastive topic. They are expressed as oblique arguments, rather than subject arguments (the most prototypical topic) most likely because in each case “the Lord” would also have to have been included in the subject phrase for the desired reciprocal semantics.
- v. 28: The אַתָּה is a topic shift, this time in its prototypical expression as subject. עַם־עָנִ֣י is fronted for contrastive focus. One may assume that God saves “somebody”. The focused constituent provides the answer in relation to a set of possible alternatives. Consequently, וְעֵינַ֖יִם רָמ֣וֹת is a parallel focus construction—since it occupies the same place in the clause—of the same type (contrastive)
- v. 29: כִּֽי־אַ֭תָּה is fronted here for poetic binding. Cf. the repetition with the previous verse. The following thetic construction (אֱלֹהַ֗י יַגִּ֥יהַּ חָשְׁכִּֽי׃) is explanative, describing how God “lights David's lamp” (=protects his dynasty)—by “brightening his darkness” (=military success).
- v. 30: The fronted bet-phrases are restrictive focus. The fact that the Psalmist experiences success in military endeavors is presupposed. Contrary to normal expectations, it is the Lord, rather than his own strength, that he asserts to be the source of his ability.
- v. 31: הָאֵל֮ is clearly extraposed here, as suggested by the resumptive pronoun on דַּ֫רְכּ֥וֹ. The purpose is a shift of topic. The clause תָּמִ֪ים דַּ֫רְכּ֥וֹ is in scalar focus. That God’s way (=his dealings with people) has a positive value is presupposed due to the previous verses that describe his various dealings with people. The Psalmist declares that this way is no less than “perfect”. Surprise towards a scalar property is constituent of exclamations, which is why a few modern translations render this as an exclamation (e.g., GNB “This God-how perfect are his deeds!”)
- v. 34: עַ֥ל בָּ֝מֹתַ֗י most likely has a poetic function, binding it with vv. 33 and 35. In all three verses the A-lines begin with a piel participle. In vv. 33 and 35, the B-lines begin with verbs, whereas the B-line here in v. 34 does not, thereby mirroring the flanking verses.
- v. 36: ועזרתך is fronted as a brief topic shift.
- v. 41: Both וְֽאֹיְבַ֗י and the following וּ֝מְשַׂנְאַ֗י are topic shifts, enumerating items in a list.
- v. 43: The fronting כְּטִ֖יט חוּצ֣וֹת makes for binding within the verse through mirroring the word order of the previous clause.
- v. 44: עַ֖ם לֹא־יָדַ֣עְתִּי is fronted to mark the clause as annuntiative thetic, whereby the Psalmist expresses his certainty of the event (“serving”) by introducing it into the discourse. Note the semi-generic reference of the fronted constituent.
- v. 45: לְשֵׁ֣מַֽע אֹ֭זֶן is fronted for completive/scalar focus. That the nations will obey is presupposed. The list of possible reasons may rank from obvious reasons, to less obvious reasons, hence the scale. A mere rumor is the least likely reason.
- v. 45-46: The phrase בְּנֵי־נֵכָר “sons of a foreigner” is repeated in 45 b and 46a, thus reflecting their poetic functions.
- v. 49: both מִן־קָ֭מַי and מֵאִ֥ישׁ חָ֝מָ֗ס are in a symmetrical position in their clauses.
- v. 50:וּלְשִׁמְךָ֥ forms a chiastic parallelism with יהוה in 50a. The fronting is thus most likely poetically motivated.
- Vocatives occur in vv. 2, 16 and 50. All of these are poetically significant places. Vv. 2 and 50 frame the psalm, and v. 16 marks the end of YHWH defeating the waters of chaos. See poetic layer.
- In v. 2 the vocative is post verbal and most likely draws attention to the following constituent חִזְקִי “my strength”, since equipping David with strength is how YHWH saves David from his enemies.
- In v. 16 the vocative is in between two adverbial modifiers. Its function is most likely to assist in line delimitation (see poetic layer).
- In v. 29 the clause-final position co-occurs with a grammatical person shift here.
- In v. 50, the vocative is clause-final. Its function is probably to assist in processing the syntax, since the following line is not verb-initial.
- v. 49: “אף signals in a number of instances that the information referred to in a sentence (or sentences) y, affirms the information referred to in an immediately preceding sentence (or sentences)” (BHRG p. 396).
- v. 50: The poetic frame that v. 50 creates with v. 2 (see poetic structure) suggests that עַל כֵּן here express the result of just vv. 47–49 (so Hupfeld 1885, 402). Note however, that vv. 47–48 mirror vv. 2b–3, which summarize the characteristics of YHWH expressed throughout the Psalm. Thus there is a strong implication that the עַל כֵּּן expresses the result of the entire Psalm.
- v. 2: The quotative frame וַיֹּאמַ֡ר indicates the entire rest of the psalm should be boxed and indented as the content of this speech. For visual simplicity, however, we have left the text above without these features.
- v. 8: The waw at the beginning of these verse functions at a discourse-level to connect the events described therein to the “calling” episode in v. 7. Many translations represent this discourse function with sequential “then” (e.g., ESV, NRSV, NLT, NKJV, HCSB; cf. Hupfeld 1885, 369; Craigie 2004, 174).
- v. 8: The כִּי has scope over all of v. 8. In other words, the propositional content of all three clauses would separately be true if followed by the כִּי clause, but otherwise, the reason for the events described therein would not be apparent.
- v. 10: The waw connects sequentially to all of v. 9. So Delitzsch (1996, 160) “Thus enraged and breathing forth His wrath, Jahve bowed the heavens, i.e., caused them to bend towards the earth”.
- v. 16: The initial waw is clearly sequential to the events described in vv. 14–15, cf. ESV “then”.
- v. 20: On wayyiqtol here cohering with what follows, see the note in verbal semantics. The כִּי is most straightforwardly read as having scope over both clauses since their meanings are close, syntax closely bound and illocutions identical (cf. Hupfeld 1855, 380).
- v. 22-23: Both of these verses ground v. 21 (cf. v. 22 in HCSB “Indeed...”). Evidence for this is the fact that דרכי יהוה in v. 22 and משפט in v. 23 are parallel; one may also find this parallelism in Psalm 119:30.
- v. 24: A number of translations reflect an interpretation where ואהי continues the grounds for v. 21 (e.g. “I was also perfect with him...” ASV, cf. NASB95, NKJV). Being “blameless”, however, most naturally follows as a result of keeping God's ways (see Deut. 18:13; cf. Baethgen 1904, 52 “Und so war ich ohne Tadel vor ihm”).
- v. 26-27: The waw in 27a introduces a contrastive topic rather than coordinating a homogenous set. We represent this therefore with a dashed line.
- v. 28-30: Each verse begins with a כִּי clause. The question is whether each grounds the one before it or if they all ground the same thing.
- v. 28 clearly grounds the series vv. 26 and 27. The fact that the referring phrases in all three verses are references to types rather than individuals strongly invites this interpretation.
- The “light” in v. 29 most likely refers to David's life. When he is close to death, the Lord revives him. This principle echoes 1 Sam 2:6. The כי here therefore exemplifies what comes before with what the speaker knows to be true (cf. BHRG, 435).
- If v. 29 is understood as a reference to David's life, then v. 30 again grounds this statement by an example within the logic of the Psalm. God saves David's life by strengthening him. David knows God lights his lame (=saves his life) because David can route an army.
- v. 32: The כִּי here is clearly not a logical/event-oriented כִּי. Rather the כִּי is a speech-act/subjective כִּי. In v. 32 the Psalmist is grounding the illocution of v. 31. There the Psalmist expresses his confidence that God's ways are indeed perfect. He can make this illocutionary move because he knows that there is none like God (v. 32).
- v. 33: On the relative clause reading, see the notes in grammar.
- v. 40: “The wayyiqtol is also used for a conclusion or a summary: Gn 23.20 “Thus it is that the field passed into Abraham’s possession (וַיָּ֫קָם)”; 2.1; Josh 10.40; 1Sm 17.50; 30.3; 31.6; 2Sm 24.8; Ru 1.22. In these examples one can hardly speak of succession” (JM §118i) Note the repetition of lexemes from v. 33, the beginning of the previous section.
- v. 43: As Briggs (1907, 149) states, “The str[ophe] concludes with a couplet bringing to climax the final victory”. A few translations render this waw with “then” (NASB95, NKJV, KJV), whereas others simply leave it untranslated. That is, they translate it sequentially. While the sequential reading is also available, it is weakened by (1) the fact that a similar statement was made in v. 41, and (2) a departure from (vv. 40b–42) and subsequent return to (in this verse) the larger “discourse topic” of the various ways in which God equips the Psalmist for battle. The return to this larger concern results in the “climax” mentioned above and invites a conclusive/resultative . We have therefore rendered with “so”.
Speech Act Analysis
The Speech Act layer presents the text in terms of what it does, following the findings of Speech Act Theory. It builds on the recognition that there is more to communication than the exchange of propositions. Speech act analysis is particularly important when communicating cross-culturally, and lack of understanding can lead to serious misunderstandings, since the ways languages and cultures perform speech acts varies widely.
For a detailed explanation of our method, see the Speech Act Analysis Creator Guidelines.
Summary Visual
Speech Act Analysis Chart
The following chart is scrollable (left/right; up/down).
| Verse | Hebrew | CBC | Sentence type | Illocution (general) | Illocution with context | Macro speech act | Intended perlocution (Think) | Intended perlocution (Feel) | Intended perlocution (Do) |
| Verse number and poetic line | Hebrew text | English translation | Declarative, Imperative, or Interrogative Indirect Speech Act: Mismatch between sentence type and illocution type |
Assertive, Directive, Expressive, Commissive, or Declaratory Indirect Speech Act: Mismatch between sentence type and illocution type |
More specific illocution type with paraphrased context | Illocutionary intent (i.e. communicative purpose) of larger sections of discourse These align with the "Speech Act Summary" headings |
What the speaker intends for the address to think | What the speaker intends for the address to feel | What the speaker intends for the address to do |
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
Emotional Analysis
This layer explores the emotional dimension of the biblical text and seeks to uncover the clues within the text itself that are part of the communicative intent of its author. The goal of this analysis is to chart the basic emotional tone and/or progression of the psalm.
For a detailed explanation of our method, see the Emotional Analysis Creator Guidelines.
Emotional Analysis Chart
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
Summary Visual
(Click visual to enlarge).
Bibliography
- Baethgen, Friedrich. 1904. Die Psalmen. Göttingen: Vandenhoeck und Ruprecht. https://archive.org/details/diepsalmen00baet.
- Baillet, Maurice. 1962. “8Q2. Psautier.” In Les “petites grottes” de Qumrân, 148–49, plate XXXI. DJD 3. Oxford: Clarendon Press.
- Barthélemy, Dominique. 2005. Critique Textuelle de l’Ancien Testament: Tome 4. Psaumes. Vol. 4. Göttingen: Vandenhoeck & Ruprecht.
- Bekins, Peter. Forthcoming. “Definiteness” in The Oxford Grammar of Biblical Hebrew.
- Briggs, Charles A. and Emilie Grace Briggs. 1906–1907. A Critical and Exegetical Commentary on the Book of Psalms. New York: C. Scribner's Sons.
- Brooke, Aland England, and Norman McLean, eds. 1906. The Old Testament in Greek.Volume II The Later Historical Books Part I. I and II Samuel. Vol. I,1. London: Cambridge University Press. http://archive.org/details/OldTestamentGreeklxxTextCodexVaticanus.
- Carbajosa, Ignacio. 2020. “10.3.4 Peshitta”, in: Textual History of the Bible, General Editor Armin Lange. Consulted online on 14 April 2021
- Charlesworth, James et. al. 2000. Miscellaneous Texts from the Judaean Desert. DJD XXXVIII. Oxford: Claredon Press.
- Chazon, Esther et. al. 1999. Qumran Cave 4 XX: Poetical and Liturgical Texts, Part 2. DJD XXIX. Oxford: Claredon Press.
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Footnotes
- ↑ When the entire utterance is new/unexpected, it is a thetic sentence (often called "sentence focus"). See our Creator Guidelines for more information on topic and focus.
- ↑ Frame setters are any orientational constituent – typically, but not limited to, spatio-temporal adverbials – function to "limit the applicability of the main predication to a certain restricted domain" and "indicate the general type of information that can be given" in the clause nucleus (Krifka & Musan 2012: 31-32). In previous scholarship, they have been referred to as contextualizing constituents (see, e.g., Buth (1994), “Contextualizing Constituents as Topic, Non-Sequential Background and Dramatic Pause: Hebrew and Aramaic evidence,” in E. Engberg-Pedersen, L. Falster Jakobsen and L. Schack Rasmussen (eds.) Function and expression in Functional Grammar. Berlin: Mouton de Gruyter, 215-231; Buth (2023), “Functional Grammar and the Pragmatics of Information Structure for Biblical Languages,” in W. A. Ross & E. Robar (eds.) Linguistic Theory and the Biblical Text. Cambridge: Open Book Publishers, 67-116), but this has been conflated with the function of topic. In brief: sentence topics, belonging to the clause nucleus, are the entity or event about which the clause provides a new predication; frame setters do not belong in the clause nucleus and rather provide a contextual orientation by which to understand the following clause.