Psalm 19 Discourse
From Psalms: Layer by Layer
Psalm 19/Discourse
Nothing Is Hidden
Psalm 19
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 Set List
There are four participants/characters in Psalm 19:
| David |
| David (v. 1) |
| Your servant (vv. 12, 14) |
| YHWH |
| YHWH (vv. 8-10, 15) |
| God (v. 2) |
| My rock and my redeemer (v. 15) |
| YHWH's instruction |
| YHWH's instruction (v. 8a) |
| YHWH's testimony (v. 8b) |
| YHWH's commandments (v. 9a) |
| YHWH's command (v. 9b) |
| Fearing YHWH (v. 10a) |
| YHWH's rules (v. 10b) |
| Sky |
| sky (vv. 2a, 7) |
| firmament (v. 2b) |
| Sun |
| the sun (v. 5c) |
| Sins |
| Mistakes (v. 13a) |
| Hidden sins (v. 13b) |
| Presumptuous sins (v. 14a) |
Profile Notes
- David refers to himself twice as "your servant" (עבדך) (vv. 12a, 14a), which is a polite form of self-reference used when speaking to a superior (cf. HALOT). The term creates a connection to the superscription of the previous psalm, where David is called "YHWH's servant" (עבד יהוה) (for more on connections between Ps 18 and Ps 19, see Hossfeld and Zenger 1993, 130).
- YHWH is called by the more general term "God" (אל) in the first half of the psalm, which focuses on his role as the universal creator whose glory is revealed to all people (cf. אלהים in Gen 1), and by his name "YHWH" (יהוה) in the second half of the psalm (7 times), which focuses on the covenant instruction of YHWH as the God of Israel in particular (cf. Cassuto 1941, lectures 2-3).
- Sins are regarded as a participant here, because "presumptuous sins" are the subject of the verb "rule" in v. 14, i.e., they are personified as a volitional agent. On the meaning of each of these different words for sin, see Lexical Semantics.
- The sky (vv. 2a, 7a), also referred to by the more specific term, "the firmament" (v. 2b) (cf. Gen 1:8), probably includes "everything in the heavens (a metonymy of subject)—primarily the sun, moon, clouds, stars, and planets" (Ross 2011, 472). The sky is also referred to metonymically as "day after day" and "night after night" (v. 3), i.e., it is the movement of day-to-day as seen within the sky that pours out speech, declaring God’s honor.
- In v. 5c, the topic shifts to one particular part of "the sky", i.e., the sun, who is personified as a happy bridegroom and as a warrior (a warrior-poet, like David?) who runs each day from one edge of the sky to the other.
Participant Tracking Text
| Speaker | Text (Hebrew) | Verse | Text (CBC) The Close-but-clear translation (CBC) exists to provide a window into the Hebrew text according to how we understand its syntax and word-to-phrase-level semantics. It is not intended to be used as a stand-alone translation or base text, but as a supplement to Layer-by-Layer materials to help users make full use of these resources. | Addressee |
|---|---|---|---|---|
| לַמְנַצֵּ֗חַ מִזְמ֥וֹר לְדָוִֽד | 1 | For the director. A psalm. By David. | ||
| David | הַשָּׁמַ֗יִם מְֽסַפְּרִ֥ים כְּבֽוֹד־אֵ֑ל | 2a | The sky is declaring God’s honor, | Unspecified |
| וּֽמַעֲשֵׂ֥ה יָ֝דָ֗יו מַגִּ֥יד הָרָקִֽיעַ׃ | 2b | and the firmament is telling about the workmanship of his hands. | ||
| י֣וֹם לְ֭יוֹם יַבִּ֣יעַֽ אֹ֑מֶר | 3a | Day after day pours out speech, | ||
| וְלַ֥יְלָה לְּ֝לַ֗יְלָה יְחַוֶּה־דָּֽעַת׃ | 3b | and night after night imparts knowledge. | ||
| אֵֽין־אֹ֭מֶר וְאֵ֣ין דְּבָרִ֑ים | 4a | There is no speech, and there are no words | ||
| בְּ֝לִ֗י נִשְׁמָ֥ע קוֹלָֽם׃ | 4b | whose sound is not being heard. | ||
| בְּכָל־הָאָ֨רֶץ ׀ יָ֘צָ֤א קַוָּ֗ם | 5a | Its verse line has gone forth throughout the whole earth, | ||
| וּבִקְצֵ֣ה תֵ֭בֵל מִלֵּיהֶ֑ם | 5b | and its words [have gone forth] throughout the edge of the world. | ||
| לַ֝שֶּׁ֗מֶשׁ שָֽׂם־אֹ֥הֶל בָּהֶֽם׃ | 5c | He has set up in it a home for the sun, | ||
| וְה֗וּא כְּ֭חָתָן יֹצֵ֣א מֵחֻפָּת֑וֹ | 6a | and he is like a bridegroom coming out of his tent. | ||
| יָשִׂ֥ישׂ כְּ֝גִבּ֗וֹר לָר֥וּץ אֹֽרַח׃ | 6b | He is glad, like a warrior, to run his course. | ||
| מִקְצֵ֤ה הַשָּׁמַ֨יִם ׀ מֽוֹצָא֗וֹ | 7a | His starting point is from the edge of the sky, | ||
| וּתְקוּפָת֥וֹ עַל־קְצוֹתָ֑ם | 7b | and his turning point is at its edges, | ||
| וְאֵ֥ין נִ֝סְתָּ֗ר מֵֽחַמָּתוֹ׃ | 7c | and nothing is hidden from his heat. | ||
| תּ֘וֹרַ֤ת יְהוָ֣ה תְּ֭מִימָה | 8a | YHWH’s instruction is perfect, | ||
| מְשִׁ֣יבַת נָ֑פֶשׁ | 8b | restoring life. | ||
| עֵד֥וּת יְהוָ֥ה נֶ֝אֱמָנָ֗ה | 8c | YHWH’s testimony is reliable, | ||
| מַחְכִּ֥ימַת פֶּֽתִי׃ | 8d | making simpletons wise. | ||
| פִּקּ֘וּדֵ֤י יְהוָ֣ה יְ֭שָׁרִים | 9a | YHWH’s commandments are just, | ||
| מְשַׂמְּחֵי־לֵ֑ב | 9b | causing the heart to rejoice. | ||
| מִצְוַ֥ת יְהוָ֥ה בָּ֝רָ֗ה | 9c | YHWH’s command is flawless, | ||
| מְאִירַ֥ת עֵינָֽיִם׃ | 9d | giving light to the eyes. | ||
| יִרְאַ֤ת יְהוָ֨ה ׀ טְהוֹרָה֮ | 10a | Fearing YHWH is pure, | ||
| עוֹמֶ֪דֶת לָ֫עַ֥ד | 10b | enduring forever. | ||
| מִֽשְׁפְּטֵי־יְהוָ֥ה אֱמֶ֑ת | 10c | YHWH’s rules are true; | ||
| צָֽדְק֥וּ יַחְדָּֽו׃ | 10d | they are altogether right; | ||
| הַֽנֶּחֱמָדִ֗ים מִ֭זָּהָב וּמִפַּ֣ז רָ֑ב | 11a | those which are more desirable than gold, even much pure gold, | ||
| וּמְתוּקִ֥ים מִ֝דְּבַ֗שׁ וְנֹ֣פֶת צוּפִֽים׃ | 11b | and sweeter than honey, even virgin honey from the honeycomb. | ||
| גַּֽם־עַ֭בְדְּךָ נִזְהָ֣ר בָּהֶ֑ם | 12a | Furthermore, your servant is warned by them. | YHWH | |
| בְּ֝שָׁמְרָ֗ם עֵ֣קֶב רָֽב׃ | 12b | There is great reward in keeping them. | ||
| שְׁגִיא֥וֹת מִֽי־יָבִ֑ין | 13a | Who can discern mistakes? | ||
| מִֽנִּסְתָּר֥וֹת נַקֵּֽנִי׃ | 13b | Clear me from the guilt of hidden sins! | ||
| גַּ֤ם מִזֵּדִ֨ים ׀ חֲשֹׂ֬ךְ עַבְדֶּ֗ךָ | 14a | Also, prevent your servant from committing presumptuous sins! | ||
| אַֽל־יִמְשְׁלוּ־בִ֣י | 14b | Do not let them rule over me! | ||
| אָ֣ז אֵיתָ֑ם | 14c | Then I will be blameless | ||
| וְ֝נִקֵּ֗יתִי מִפֶּ֥שַֽׁע רָֽב׃ | 14d | and innocent of great crime. | ||
| יִֽהְי֥וּ לְרָצ֨וֹן ׀ אִמְרֵי־פִ֡י | 15a | Let the words of my mouth and the meditation of my heart | ||
| וְהֶגְי֣וֹן לִבִּ֣י לְפָנֶ֑יךָ | 15b | be acceptable before you, | ||
| יְ֝הוָ֗ה צוּרִ֥י וְגֹאֲלִֽי׃ | 15c | YHWH, my rock and my redeemer! |
Relations Diagram
The relationships among the participants may be abstracted and summarized as follows:
Distribution Table
Macrosyntax
Macrosyntax Diagram
(For more information, click "Macrosyntax Legend" below.)
(Click diagram to enlarge)
Paragraph Divisions
- The topic of vv. 2-5b is הַשָּׁמַ֗יִם, the first word of this section.
- In v. 5c, the topic changes (or rather narrows) to the sun (לַשֶּׁמֶשׁ), the first word of this section, which remains the topic up through v. 7.
- In v. 8a, the topic changes to תּ֘וֹרַ֤ת יְהוָ֣ה, the opening phrase of this section, and it remains the topic throughout vv. 8-11.
- Verse 12 also introduces a new topic ("your servant").
Word Order
- v. 2. The word order in the a-line is default (Subject, Verb-participle, Object). The word order in the b-line is arranged to form a chiasm with the a-line: S-V-O // O-V-S.
- v. 3. The predicates in v. 3 ("pours out speech... imparts knowledge") are presupposed, and the phrases י֣וֹם לְ֭יוֹם (v. 3a) and לַ֥יְלָה לְּ֝לַ֗יְלָה (v. 3b) are fronted for marked focus. If the grammatical analysis of v. 3 is correct and these phrases are the subjects of the clause, then the verse is explaining how the sky is speaking. In other words, v. 2 raises the question: "how is it that the sky is speaking?" Verse 3 provides the answer: "It's the movement of day to day that pours forth speech and the movement of night to night that imparts knowledge." Alternatively, if the PP's are adverbial (they pour out speech day after day..."), then the verse is highlighting the constancy of the sky's communication. Cf. Lunn 2006, 143—"Having stated the fact of the revelation of God in the universe (v. 2), the psalmist then expands upon this through these two bicola giving salience firstly to the time (day and night, v. 3) and then place (everywhere, v. 5) where this revelation is discernible. The initial M constituent in each instance is therefore made the dominant focal element."
- v. 5ab. The PP בְּכָל־הָאָ֨רֶץ׀ is fronted for marked focus (cf. Lunn MKD 2006, 299). The previous verse has stated (in negative terms) that not a single word of the heavens goes unheard. Verse 5 now states, in positive terms, that their words have gone forth throughout the whole earth (v. 5a), to the very edge of the world (v. 5b). There is no place on earth where their words are not heard.
- v. 5c. The fronted PP לַ֝שֶּׁ֗מֶשׁ is the topic of a new poetic paragraph (vv. 5c-7) (cf. Lunn MKD 2006, 299).
- v. 7ab. The word order in v. 7ab forms a chiasm (Sub-PP // PP-Sub), beginning and ending with the word קצה ("edge"). Verse 7ab thus iconically represents the sun's course from one edge to another. It may also be that the predicate complement מִקְצֵ֤ה הַשָּׁמַ֨יִם ׀ is fronted for marked focus. The subject of the clause, "his starting point" (מֽוֹצָא֗וֹ), is presupposed from the previous clause which mentions the sun's "course." The focus of v. 7a is, then, the location of the starting point: "from one edge of the sky."
- v. 12b. The PP בְּ֝שָׁמְרָ֗ם introduces a new topic. The first half of the verse is about what YHWH's word does to someone who doesn't keep it—they are warned. The second half of the verse then addresses what happens when YHWH's Word is kept. The word order in v. 12 also forms a chiasm (Subject—Pred with beth PP // Predicate with beth PP—Subject). (It would also be possible to read בְּ֝שָׁמְרָ֗ם as marked for focus—it's only in keeping YHWH's rules that one experiences great reward; those who fail to keep them have no hope of reward."
- vv. 13-14a. These three lines clauses discuss three different kinds of sin (see notes on lexical semantics). Each kind of sin is fronted as the topic of each clause (cf. Lunn MKD 2006, 299): "As for mistakes (שְׁגִיא֥וֹת), who can realize them? As for hidden sins (מִֽנִּסְתָּר֥וֹת), clear me from their guilt! And as for presumptuous sins (גַּ֤ם מִזֵּדִ֨ים), prevent me from committing them!"
Vocatives
- The psalm's only vocative is in the last clause (v. 15), and the vocative itself constitutes the last line of the poem: יְ֝הוָ֗ה צוּרִ֥י וְגֹאֲלִֽי. This seventh mention of YHWH's name in the final line of the poem is a poetic feature. Prior to this line, YHWH's name is mentioned six times (vv. 8-10). In a psalm that highlights the theme of "perfection" (cf. תמם in vv. 8, 14), the number six is a glaring imperfection. The tension is resolved in the final line of the poem (v. 15c), where YHWH's name is mentioned for the seventh time. This time, however, YHWH is not only the perfect lawgiver (vv. 8-10), but the one who protects and redeems his servant.
Discourse Markers
- v. 12. The particle גם in v. 12a signals that the information in v. 12a is an addition to the information in v. 11 (and perhaps also to the information in vv. 8-10) (cf. ESV: "Moreover...", CSB: "In addition..."). The preceding verse has elaborated on the value, desirability, and sweetness of YHWH's Word. Verse 12 then introduces new information about YHWH's Word: not only is it desirable and sweet, but it also warns those who fail to keep it (v. 12a) and rewards those who do (v. 12b).
- v. 14. The particle גם in v. 14 introduces the final request to round off the psalmist's plea for blamelessness. First, he requests forgiveness from hidden sins (v. 13b), and then he (in addition) requests protection from presumptuous sins (v. 14a) (cf. NET and CSB: "Moreover..."). The particle has scope over the entire clause; i.e., the entire proposition is marked as an addition.
- v. 14. אז. See note on grammar.
Conjunctions
- Waw conjunctions are used to coordinate clauses within a line (v. 4a) and lines within a verse (vv. 2, 3, 5, 6, 7, 11, 14).
- The waw in v. 6a (וְה֗וּא) probably indicates that the verbless clause (וְה֗וּא כְּ֭חָתָן יֹצֵ֣א מֵחֻפָּת֑וֹ) is providing some background information, as often happens, e.g., in narrative passages (e.g., Gen 14:8 וּמַלְכִּי־צֶ֙דֶק֙ מֶ֣לֶךְ שָׁלֵ֔ם הוֹצִ֖יא לֶ֣חֶם וָיָ֑יִן וְה֥וּא כֹהֵ֖ן לְאֵ֥ל עֶלְיֽוֹן).
- On the definite article in v. 11, see notes on grammar. Formally, the article functions like a relative marker. Semantically, it introduces a conclusion: "For all of these reasons (vv. 8-10), they are..."
Speech Act Analysis
Speech Act Chart
The following chart is scrollable (left/right; up/down).
(For more information, click "Speech Act Table Legend" below.)
| Verse | Text (Hebrew) | Text (CBC) The Close-but-clear translation (CBC) exists to provide a window into the Hebrew text according to how we understand its syntax and word-to-phrase-level semantics. It is not intended to be used as a stand-alone translation or base text, but as a supplement to Layer-by-Layer materials to help users make full use of these resources. | Sentence type | Illocution (general) | Illocution with context | Macro speech act | Intended perlocution (Think) | Intended perlocution (Feel) | Intended perlocution (Do) | Speech Act Notes |
|---|---|---|---|---|---|---|---|---|---|---|
| 1 | לַמְנַצֵּ֗חַ מִזְמ֥וֹר לְדָוִֽד | For the director. A psalm. By David. | Superscription | "Macro speech acts
In terms of speech acts, the psalm has three main parts. | ||||||
| 2a | הַשָּׁמַ֗יִם מְֽסַפְּרִ֥ים כְּבֽוֹד־אֵ֑ל | The sky is declaring God’s honor, | Declarative | Assertive | Describing how the sky displays God's honor | Describing the sky as a poet that communicates God's honor to everyone | The addressee will imagine the sky as a poet communicating God's honor to everyone | The addressee will feel awe at the honor of God revealed in the vast beauty of the sky | ||
| 2b | וּֽמַעֲשֵׂ֥ה יָ֝דָ֗יו מַגִּ֥יד הָרָקִֽיעַ׃ | and the firmament is telling about the workmanship of his hands. | Declarative | Assertive | Describing how the firmament displays God's workmanship | |||||
| 3a | י֣וֹם לְ֭יוֹם יַבִּ֣יעַֽ אֹ֑מֶר | Day after day pours out speech, | Declarative | Assertive | Describing the way in which the sky/firmament displays God's honor/workmanship, i.e., through the rhythm of day and night | |||||
| 3b | וְלַ֥יְלָה לְּ֝לַ֗יְלָה יְחַוֶּה־דָּֽעַת׃ | and night after night imparts knowledge. | Declarative | Assertive | Describing the way in which the sky/firmament displays God's honor/workmanship, i.e., through the rhythm of day and night | |||||
| 4a | אֵֽין־אֹ֭מֶר וְאֵ֣ין דְּבָרִ֑ים | There is no speech, and there are no words | Declarative | Assertive | Describing the extent of the sky's communication in negative terms | |||||
| 4b | בְּ֝לִ֗י נִשְׁמָ֥ע קוֹלָֽם׃ | whose sound is not being heard. | ||||||||
| 5a | בְּכָל־הָאָ֨רֶץ ׀ יָ֘צָ֤א קַוָּ֗ם | Its verse line has gone forth throughout the whole earth, | Declarative | Assertive | Describing the extent of the sky's communication in positive terms | |||||
| 5b | וּבִקְצֵ֣ה תֵ֭בֵל מִלֵּיהֶ֑ם | and its words [have gone forth] throughout the edge of the world. | Declarative | Assertive | Describing the extent of the sky's communication in positive terms | |||||
| 5c | לַ֝שֶּׁ֗מֶשׁ שָֽׂם־אֹ֥הֶל בָּהֶֽם׃ | He has set up in it a home for the sun, | Declarative | Assertive | Describing where the sun's home is and how the sun relates to the sky | Describing the sun as a bridegroom-warrior from whose heat nothing is hidden | The addressee will imagine the sun as a bride-groom warrior from whose heat nothing is hidden | The addressee will feel awe at the sun's vast reach, a taste of the sun's joy, and a sense of vulnerability to the sun's inescapable heat | ||
| 6a | וְה֗וּא כְּ֭חָתָן יֹצֵ֣א מֵחֻפָּת֑וֹ | and he is like a bridegroom coming out of his tent. | Declarative | Assertive | Comparing the rising sun to a bridegroom | |||||
| 6b | יָשִׂ֥ישׂ כְּ֝גִבּ֗וֹר לָר֥וּץ אֹֽרַח׃ | He is glad, like a warrior, to run his course. | Declarative | Assertive | Comparing the rising sun to a warrior | |||||
| 7a | מִקְצֵ֤ה הַשָּׁמַ֨יִם ׀ מֽוֹצָא֗וֹ | His starting point is from the edge of the sky, | Declarative | Assertive | Identifying the sun's starting point, i.e., the place where the sun rises | |||||
| 7b | וּתְקוּפָת֥וֹ עַל־קְצוֹתָ֑ם | and his turning point is at its edges, | Declarative | Assertive | Identifying the sun's turning point, i.e., the place where the sun sets | |||||
| 7c | וְאֵ֥ין נִ֝סְתָּ֗ר מֵֽחַמָּתוֹ׃ | and nothing is hidden from his heat. | Declarative | Assertive | Describing the extent of the sun's influence | |||||
| 8a | תּ֘וֹרַ֤ת יְהוָ֣ה תְּ֭מִימָה | YHWH’s instruction is perfect, | Declarative | Assertive | Extolling the perfection of YHWH's instruction | Praising the qualities and benefits of YHWH's instruction, implicitly comparing YHWH's instruction to the sun | The addressee will imagine YHWH's instruction as being like the sun | The addressee will feel joy at the thought of how wonderful and beneficial YHWH's instruction, together with a desire to keep YHWH's instruction and so experience its benefits | The addressee will meditate on YHWH's instruction and follow it | |
| 8b | מְשִׁ֣יבַת נָ֑פֶשׁ | restoring life. | Declarative | Assertive | Extolling the ability of YHWH's instruction to restore life | |||||
| 8c | עֵד֥וּת יְהוָ֥ה נֶ֝אֱמָנָ֗ה | YHWH’s testimony is reliable, | Declarative | Assertive | Extolling the reliability of YHWH's testimony | |||||
| 8d | מַחְכִּ֥ימַת פֶּֽתִי׃ | making simpletons wise. | Declarative | Assertive | Extolling the ability of YHWH's testimony to make wise | |||||
| 9a | פִּקּ֘וּדֵ֤י יְהוָ֣ה יְ֭שָׁרִים | YHWH’s commandments are just, | Declarative | Assertive | Extolling the justness of YHWH's commandments | |||||
| 9b | מְשַׂמְּחֵי־לֵ֑ב | causing the heart to rejoice. | Declarative | Assertive | Extolling the ability of YHWH's commandments to give joy | |||||
| 9c | מִצְוַ֥ת יְהוָ֥ה בָּ֝רָ֗ה | YHWH’s command is flawless, | Declarative | Assertive | Extolling the flawlessness of YHWH's command | |||||
| 9d | מְאִירַ֥ת עֵינָֽיִם׃ | giving light to the eyes. | Declarative | Assertive | Extolling the ability of YHWH's command to give light | |||||
| 10a | יִרְאַ֤ת יְהוָ֨ה ׀ טְהוֹרָה֮ | Fearing YHWH is pure, | Declarative | Assertive | Extolling the purity of 'fearing YHWH' (i.e., the purity of the commands which call for fearing YHWH) | |||||
| 10b | עוֹמֶ֪דֶת לָ֫עַ֥ד | enduring forever. | Declarative | Assertive | Extolling the permanence of the commands that call for fearing YHWH | |||||
| 10c | מִֽשְׁפְּטֵי־יְהוָ֥ה אֱמֶ֑ת | YHWH’s rules are true; | Declarative | Assertive | Extolling the truthfulness of YHWH's rules | |||||
| 10d | צָֽדְק֥וּ יַחְדָּֽו׃ | they are altogether right; | Declarative | Extolling the rightness of YHWH's rules | ||||||
| 11a | הַֽנֶּחֱמָדִ֗ים מִ֭זָּהָב וּמִפַּ֣ז רָ֑ב | those which are more desirable than gold, even much pure gold, | Declarative | Assertive | Extolling the value of YHWH's rules, comparing them to gold | |||||
| 11b | וּמְתוּקִ֥ים מִ֝דְּבַ֗שׁ וְנֹ֣פֶת צוּפִֽים׃ | and sweeter than honey, even virgin honey from the honeycomb. | Declarative | Assertive | Extolling the 'sweetness' (i.e., the pleasantness and life-giving properties) of YHWH's rules, comparing them to honey | |||||
| 12a | גַּֽם־עַ֭בְדְּךָ נִזְהָ֣ר בָּהֶ֑ם | Furthermore, your servant is warned by them. | Declarative | Assertive | Describing the effect that YHWH's rules have on YHWH's servant; i.e., they expose his sin and thereby "warn him" | Praying to be made morally blameless | YHWH will find the words and thoughts of the psalmist to be a pleasing sacrifice | YHWH will be pleased at the words and thoughts of the psalmist | YHWH will clear the psalmist from the guilt of hidden sins and protect him from the influence of presumptuous sins | |
| 12b | בְּ֝שָׁמְרָ֗ם עֵ֣קֶב רָֽב׃ | There is great reward in keeping them. | Declarative | Assertive | Describing the positive results experienced by those who (unlike the psalmist) do keep YHWH's rules; thus, also expressing a desire to be someone who keeps YHWH's rules | |||||
| 13a | שְׁגִיא֥וֹת מִֽי־יָבִ֑ין | Who can discern mistakes? | Interrogative | Assertive | Claiming that it is impossible for someone to discern all mistakes | The interrogative in v. 13a is rhetorical: "who can discern mistakes?" = "No one can discern mistakes!" Cf. GNT: "None of us can see our own errors"; CEV: "None of us know our faults." The psalmist's purpose in asking the question is to emphatically deny the ability of anyone to know the entirety of YHWH's law, to understand how it applies to every life situation, and, therefore, to be able to discern (and avoid) all mistakes. | ||||
| 13b | מִֽנִּסְתָּר֥וֹת נַקֵּֽנִי׃ | Clear me from the guilt of hidden sins! | Imperative | Directive | Pleading to be cleared from the guilt of hidden sins | |||||
| 14a | גַּ֤ם מִזֵּדִ֨ים ׀ חֲשֹׂ֬ךְ עַבְדֶּ֗ךָ | Also, prevent your servant from committing presumptuous sins! | Imperative | Directive | Pleading to be kept back from committing presumptuous sins | |||||
| 14b | אַֽל־יִמְשְׁלוּ־בִ֣י | Do not let them rule over me! | Imperative | Directive | Pleading for protection from the domineering influence of presumptuous sins | |||||
| 14c | אָ֣ז אֵיתָ֑ם | Then I will be blameless | Declarative | Assertive | Stating the desired and expected results of having been forgiven and protected from sin | |||||
| 14d | וְ֝נִקֵּ֗יתִי מִפֶּ֥שַֽׁע רָֽב׃ | and innocent of great crime. | Declarative | Assertive | ||||||
| 15a | יִֽהְי֥וּ לְרָצ֨וֹן ׀ אִמְרֵי־פִ֡י | Let the words of my mouth and the meditation of my heart | Imperative | Directive | "Requesting that YHWH make him morally blameless such that his words and thoughts are acceptable;
professing trust in YHWH as his rock and redeemer" | |||||
| 15b | וְהֶגְי֣וֹן לִבִּ֣י לְפָנֶ֑יךָ | be acceptable before you, | ||||||||
| 15c | יְ֝הוָ֗ה צוּרִ֥י וְגֹאֲלִֽי׃ | YHWH, my rock and my redeemer! |
Summary Visual
| Speaker | Verses | Macro Speech Acts | Addressee | |||||
|---|---|---|---|---|---|---|---|---|
| v. 1 For the director. A psalm. By David. | ||||||||
| David | v. 2 The sky is declaring God’s honor, and the firmament is telling about the workmanship of his hands. | Description of the Sky (vv. 2–5b) |
Unspecified | |||||
| v. 3 Day after day pours out speech, and night after night imparts knowledge. | The sky communicates God's honor to everyone. | |||||||
| v. 4 There is no speech, and there are no words whose sound is not being heard. | ||||||||
| v. 5ab Its verse line has gone forth throughout the whole earth, and its words [have gone forth] throughout the edge of the world. | ||||||||
| v. 5c He has set up in it a home for the sun, | Description of the Sun (vv. 5c–7) |
|||||||
| v. 6 and he is like a bridegroom coming out of his tent. He is glad, like a warrior, to run his course. | Nothing is hidden from the sun's heat. | |||||||
| v. 7 His starting point is from the edge of the sky, and his turning point is at its edges, and nothing is hidden from his heat. | ||||||||
| v. 8 YHWH’s instruction is perfect, restoring life. YHWH’s testimony is reliable, making simpletons wise. | Praise of YHWH's Instruction (vv. 8–11) |
|||||||
| v. 9 YHWH’s commandments are just, causing the heart to rejoice. YHWH’s command is flawless, giving light to the eyes. | YHWH's instruction is perfect; it is like the sun. | |||||||
| v. 10 Fearing YHWH is pure, enduring forever. YHWH’s rules are true; they are altogether right; | ||||||||
| v. 11 those which are more desirable than gold, even much pure gold, and sweeter than honey, even virgin honey from the honeycomb. | ||||||||
| v. 12 Furthermore, your servant is warned by them. There is great reward in keeping them. | Prayer for Blamelessness (vv. 12–15) |
YHWH | ||||||
| v. 13 Who can discern mistakes? Clear me from the guilt of hidden sins! | "Let the words of my mouth and the meditation of my heart be acceptable before you." | |||||||
| v. 14 Also, prevent your servant from committing presumptuous sins! Do not let them rule over me! Then I will be blameless and innocent of great crime. | ||||||||
| v. 15 Let the words of my mouth and the meditation of my heart be acceptable before you, YHWH, my rock and my redeemer! | ||||||||
Emotional Analysis
Emotional Analysis Chart
| Verse | Text (Hebrew) | Text (CBC) The Close-but-clear translation (CBC) exists to provide a window into the Hebrew text according to how we understand its syntax and word-to-phrase-level semantics. It is not intended to be used as a stand-alone translation or base text, but as a supplement to Layer-by-Layer materials to help users make full use of these resources. | The Psalmist Feels | Emotional Analysis Notes |
|---|---|---|---|---|
| 1 | לַמְנַצֵּ֗חַ מִזְמ֥וֹר לְדָוִֽד | For the director. A psalm. By David. | ||
| 2a | הַשָּׁמַ֗יִם מְֽסַפְּרִ֥ים כְּבֽוֹד־אֵ֑ל | The sky is declaring God’s honor, | Awe at the honor of the transcendent God revealed in the vast beauty of the sky | • The sky is "associated with what is high and remote" (SDBH). • The vast beauty of the sky inspires awe (cf. Ps 8). • The term אֵל (rather than יהוה) is typically used in passages where God's universal power and transcendence are highlighted (cf. Cassuto 1941, lectures 2-3). • "To encounter the glory of God is always awe-inspiring and numinous" DBI 330). • The revelation of God's glory can inspire terror and a sense of imminent demise (cf. Isa 6:1-5; Exod 19:16). |
| 2b | וּֽמַעֲשֵׂ֥ה יָ֝דָ֗יו מַגִּ֥יד הָרָקִֽיעַ׃ | and the firmament is telling about the workmanship of his hands. | ||
| 3a | י֣וֹם לְ֭יוֹם יַבִּ֣יעַֽ אֹ֑מֶר | Day after day pours out speech, | ||
| 3b | וְלַ֥יְלָה לְּ֝לַ֗יְלָה יְחַוֶּה־דָּֽעַת׃ | and night after night imparts knowledge. | ||
| 4a | אֵֽין־אֹ֭מֶר וְאֵ֣ין דְּבָרִ֑ים | There is no speech, and there are no words | ||
| 4b | בְּ֝לִ֗י נִשְׁמָ֥ע קוֹלָֽם׃ | whose sound is not being heard. | ||
| 5a | בְּכָל־הָאָ֨רֶץ ׀ יָ֘צָ֤א קַוָּ֗ם | Its verse line has gone forth throughout the whole earth, | ||
| 5b | וּבִקְצֵ֣ה תֵ֭בֵל מִלֵּיהֶ֑ם | and its words [have gone forth] throughout the edge of the world. | ||
| 5c | לַ֝שֶּׁ֗מֶשׁ שָֽׂם־אֹ֥הֶל בָּהֶֽם׃ | He has set up in it a home for the sun, | Awe, a taste of the sun's joy, and vulnerable to the sun's inescapable heat | • Several terms in this section are associated with joy (bridegroom, warrior, and the verb יָשִׂישׂ); it seems natural that these happy thoughts would inspire some measure of joy in the psalmist himself. • This sense of joy, however, is mixed with a sense of fearful vulnerability to the sun's inescapable heat. For the mixture of joyful awe and fear, see e.g., Ps 2:11 (discussed here). |
| 6a | וְה֗וּא כְּ֭חָתָן יֹצֵ֣א מֵחֻפָּת֑וֹ | and he is like a bridegroom coming out of his tent. | ||
| 6b | יָשִׂ֥ישׂ כְּ֝גִבּ֗וֹר לָר֥וּץ אֹֽרַח׃ | He is glad, like a warrior, to run his course. | ||
| 7a | מִקְצֵ֤ה הַשָּׁמַ֨יִם ׀ מֽוֹצָא֗וֹ | His starting point is from the edge of the sky, | ||
| 7b | וּתְקוּפָת֥וֹ עַל־קְצוֹתָ֑ם | and his turning point is at its edges, | ||
| 7c | וְאֵ֥ין נִ֝סְתָּ֗ר מֵֽחַמָּתוֹ׃ | and nothing is hidden from his heat. | ||
| 8a | תּ֘וֹרַ֤ת יְהוָ֣ה תְּ֭מִימָה מְשִׁ֣יבַת נָ֑פֶשׁ | YHWH’s instruction is perfect, restoring life. | Joy at the thought of how wonderful and beneficial YHWH's instruction is Desire to keep YHWH's instruction and so experience its benefits |
• Restoration often involves a feeling of contentment (cf. SDBH on שוב נפש). • Light to the eyes is "associated with well-being" (SDBH). • The psalmist uses the emotional term שמח, which refers to a "causative action where human or deities cause (other) humans to feel and show great joy" (SDBH). • The psalmist also uses the emotional term "desirable", which refers to a "state in which events have such a high quality ► that they provoke in others the desire to be involved in them" (SDBH). |
| 8b | עֵד֥וּת יְהוָ֥ה נֶ֝אֱמָנָ֗ה מַחְכִּ֥ימַת פֶּֽתִי׃ | YHWH’s testimony is reliable, making simpletons wise. | ||
| 9a | פִּקּ֘וּדֵ֤י יְהוָ֣ה יְ֭שָׁרִים מְשַׂמְּחֵי־לֵ֑ב | YHWH’s commandments are just, causing the heart to rejoice. | ||
| 9b | מִצְוַ֥ת יְהוָ֥ה בָּ֝רָ֗ה מְאִירַ֥ת עֵינָֽיִם׃ | YHWH’s command is flawless, giving light to the eyes. | ||
| 10a | יִרְאַ֤ת יְהוָ֨ה ׀ טְהוֹרָה֮ עוֹמֶ֪דֶת לָ֫עַ֥ד | Fearing YHWH is pure, enduring forever. | ||
| 10b | מִֽשְׁפְּטֵי־יְהוָ֥ה אֱמֶ֑ת צָֽדְק֥וּ יַחְדָּֽו׃ | YHWH’s rules are true; they are altogether right; | ||
| 11a | הַֽנֶּחֱמָדִ֗ים מִ֭זָּהָב וּמִפַּ֣ז רָ֑ב | those which are more desirable than gold, even much pure gold, | ||
| 11b | וּמְתוּקִ֥ים מִ֝דְּבַ֗שׁ וְנֹ֣פֶת צוּפִֽים׃ | and sweeter than honey, even virgin honey from the honeycomb. | ||
| 12a | גַּֽם־עַ֭בְדְּךָ נִזְהָ֣ר בָּהֶ֑ם | Furthermore, your servant is warned by them. | Deference, expressed by referring to himself as your servant Fearful and warned about his current state (i.e., he is guilty of mistakes and hidden sins and threatened by the rule of presumptuous sins). Hopeless in the face of his inability to discern mistakes and in the face of the power of presumptuous sin. Hope in YHWH as his rock and redeemer |
• In this section, "The style shifts; the words of hope and need are disjunctive and anxious, as contrasted with the hymnic, parallel strophes of part 1 [vv. 2-7] and the explicatory didacticisms of part 2 [vv. 8-11]. They express hesitant, anxious emotions. They burst from the soul and shatter the stately elegance of the language of the psalm's opening lines. The lines of part 3, by contrast, reveal the psalmist in his radical subjectivity, with his own torment and anxiety" (Fishbane 1998, 89). • The same mixture of joy, awe, and fear which was hinted at above in the description of the sun (vv. 5c-7) also characterizes the psalmist's relationship to YHWH's covenant instruction. One the one hand, YHWH's instruction fills him with joy. On the other hand, the perfection of YHWH's words (in contrast to his own imperfection) leads him to feel "warned" (="process by which someone becomes aware of something (usually bad) that is going to happen", SDBH). • The phrase "your servant" is a polite form of self-deference (cf. HALOT). • The emotions of the psalmist are similar to the emotions of Isaiah in Isa 6. When Isaiah saw the glory of God in his temple, he responded by saying, "Woe is me, for I am ruined! For I am a man of unclean lips." Similarly, when the psalmist 'hears' the glory of God in the sky and contemplates the perfection of YHWH's word, he realizes his own guilt and uncleanness, specifically with regard to his speech (cf. v. 15), and he prays for forgiveness and protection. |
| 12b | בְּ֝שָׁמְרָ֗ם עֵ֣קֶב רָֽב׃ | There is great reward in keeping them. | ||
| 13a | שְׁגִיא֥וֹת מִֽי־יָבִ֑ין | Who can discern mistakes? | ||
| 13b | מִֽנִּסְתָּר֥וֹת נַקֵּֽנִי׃ | Clear me from the guilt of hidden sins! | ||
| 14a | גַּ֤ם מִזֵּדִ֨ים ׀ חֲשֹׂ֬ךְ עַבְדֶּ֗ךָ | Also, prevent your servant from committing presumptuous sins! | ||
| 14b | אַֽל־יִמְשְׁלוּ־בִ֣י | Do not let them rule over me! | ||
| אָ֣ז אֵיתָ֑ם | Then I will be blameless | |||
| 14c | וְ֝נִקֵּ֗יתִי מִפֶּ֥שַֽׁע רָֽב׃ | and innocent of great crime. | ||
| 15a | יִֽהְי֥וּ לְרָצ֨וֹן ׀ אִמְרֵי־פִ֡י | Let the words of my mouth and the meditation of my heart | ||
| 15b | וְהֶגְי֣וֹן לִבִּ֣י לְפָנֶ֑יךָ | be acceptable before you, | ||
| 15c | יְ֝הוָ֗ה צוּרִ֥י וְגֹאֲלִֽי׃ | YHWH, my rock and my redeemer! |
Notes
- The major emotional shift in the psalm comes in v. 12. As Fishbane writes, "The style shifts; the words of hope and need are disjunctive and anxious, as contrasted with the hymnic, parallel strophes of part 1 [vv. 2-7] and the explicatory didacticisms of part 2 [vv. 8-11]. They express hesitant, anxious emotions. They burst from the soul and shatter the stately elegance of the language of the psalm's opening lines. The lines of part 3, by contrast, reveal the psalmist in his radical subjectivity, with his own torment and anxiety" (Fishbane 1998, 89). In the end however, in the very last line, the psalm ends on a note of hope: "YHWH, my rock and my redeemer."
Summary visual
Bibliography
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- Walton, John H. 2018. Genesis 1 as Ancient Cosmology. Winona Lake, Ind: Eisenbrauns, 2011.
- Willgren, David. “Why Psalms 1–2 Are Not to Be Considered a Preface to the ‘Book’ of Psalms.” ZAW 130, no. 3: 384–397.
- ↑ 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.