Psalm 19/Semantics
From Psalms: Layer by Layer
Nothing Is Hidden
Psalm 19
About the Grammar & Semantics Layer
Semantics is the study of how language is used to represent meaning. The goal of semantic analysis for interpreting and translating the Bible is to understand the meaning of words and how they relate to each other in context. We want to understand what is implicit about word meaning – and thus assumed by the original audience – and make it explicit – and thus clear for us who are removed by time, language, and culture. The semantics layer is composed of three major branches: lexical semantics, phrase-level semantics and verbal semantics. (Click 'Expand' to the right for more information.)
About Lexical Semantics
One major branch of semantic study is lexical semantics, which refers to the study of word meanings. It examines semantic range (=possible meanings of a word), the relationship between words (e.g. synonymy, hyponymy), as well as the relationship between words and larger concepts (conceptual domains). One component of our approach involves not only the study of the Hebrew word meaning, but also of our own assumptions about word meaning in modern languages. Because the researcher necessarily starts with their own cultural assumptions (in our case, those of Western-trained scholars), this part of the analysis should be done afresh for every culture.
For a detailed description of our method, see the Lexical Semantics Creator Guidelines.
About Phrase-level Semantics
The Phrase-level Semantics layer analyses the meaning of syntactic units which are larger than the level of the word and smaller than the level of the clause. Specifically, this layer analyses the meaning of prepositional phrases (e.g., לְאִישׁ), construct phrases (e.g., אִישׁ אֱלֹהִים), phrases formed by a coordinating waw conjunction (e.g., אִישׁ וְאִשָּׁה) and noun phrases which consist of a noun plus a determiner (e.g., הָאִישׁ) or a quantifier (e.g., כֹּל אִישׁ).
For a detailed description of our method, see the Phrase-level Semantics Creator Guidelines.
About Verbal Semantics
This sub-layer focuses on the relationship between verbs, time and modality. These are important categories for interpretation and translation, and how one analyses a verb can have a significant effect on how it is rendered. This sub-layer has been through several iterations, as it strives to accomplish two things: (1) Transparency for the native Hebrew structures, and (2) Transparency for the interpretation necessary to translate the verbal semantics into other languages.
For a detailed description of our method, see the Verbal Semantics Creator Guidelines.
About the Grammar Layer
The grammar layer visually represents the grammar and syntax of each clause. It also displays alternative interpretations of the grammar. (For more information, click "Show/Hide Grammar Legend" below.)
The grammar layer visually represents the grammar and syntax of each clause. It also displays alternative interpretations of the grammar. (For more information, click "Grammar Legend" below.)
| Visualization | Description |
|---|---|
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The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb. |
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The object is indicated by a vertical line that does not cross the horizontal line of the clause. Infinitives and participles may also have objects. If the direct object marker (d.o.m.) is present in the text, it appears in the diagram immediately before the object. If the grammar includes a secondary object, the secondary object will appear after the object, separated by another vertical line that does not cross the horizontal line of the clause. |
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The subject complement follows the verb (often omitted in Hebrew) separated with a line leaning toward the right. It can be a noun, a whole prepositional phrase or an adjective. The later two appear modifying the complement slot. |
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When a noun further describes or renames the object, it is an object complement. The object complement follows the object separated by a line leaning toward the right. |
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In a construct chain, the noun in the absolute form modifies the noun in the construct form. |
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Participles are indicated in whatever position in the clause they are in with a curved line before the participle. Participles can occur as nominal, where they take the place of a noun, predicate, where they take the place of a verb, or attributive, where they modify a noun or a verb similar to adjectives or adverbs. |
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Infinitives are indicated by two parallel lines before the infinitive that cross the horizontal line. Infinitive constructs can appear as the verb in an embedded clause. Infinitive absolutes typically appear as an adverbial. |
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The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain. |
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The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause. |
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Modifiers are represented by a solid diagonal line from the word they modify. They can attach to verbs, adjectives, or nouns. If modifying a verb or adjective, it is an adverb, but if modifying a noun, it is an adjective, a quantifier, or a definite article. If an adverb is modifying a modifier, it is connected to the modifier by a small dashed horizontal line. |
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Adverbials are indicated by a dashed diagonal line extending to a horizontal line. These are nouns or infinitives that function adverbially (modifying either a verb or a participle), but are not connected by a preposition. |
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Prepositional phrases are indicated by a solid diagonal line extending to a horizontal line. The preposition is to the left of the diagonal line and the dependent of the preposition is on the horizontal line. They can modify verbs (adverbial) or nouns (adjectival). |
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Embedded clauses are indicated by a "stand" that looks like an upside-down Y. The stand rests in the grammatical position that the clause fulfills. Extending from the top of the stand is a horizontal line for the clause. If introduced by a complementizer, for example כִּי, the complementizer appears before the stand. Embedded clauses can stand in the place of any noun. |
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When clauses are joined by a conjunction, they are compound clauses. These clauses are connected by a vertical dotted line. The conjunction is placed next to the dotted line. |
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Within a clause, if two or more parts of speech are compound, these are represented by angled lines reaching to the two compound elements connected by a solid vertical line. If a conjunction is used, the conjunction appears to the left of the vertical line. Almost all parts of speech can be compound. |
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Subordinate clauses are indicated by a dashed line coming from the line dividing the subject from the predicate in the independent clause and leading to the horizontal line of the subordinate clause. The subordinating conjunction appears next to the dashed line. |
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Relative clauses also have a dashed line, but the line connects the antecedent to the horizontal line of the relative clause. The relative particle appears next to the dashed line. |
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Sentence fragments are represented by a horizontal line with no vertical lines. They are most frequently used in superscriptions to psalms. They are visually similar to discourse particles and vocatives, but most often consist of a noun phrase (that does not refer to a person or people group) or a prepositional phrase. |
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In the body of the psalm, a horizontal line by itself (with no modifiers or vertical lines) can indicate either a discourse particle or a vocative (if the word is a noun referring to a person or people group). A discourse particle is a conjunction or particle that functions at the discourse level, not at the grammatical level. Vocatives can appear either before or after the clause addressed to them, depending on the word order of the Hebrew. |
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Apposition is indicated by an equal sign equating the two noun phrases. This can occur with a noun in any function in a sentence. |
| Hebrew text colors | |
|---|---|
| Default preferred text | The default preferred reading is represented by a black line. The text of the MT is represented in bold black text. |
| Dispreferred reading | The dispreferred reading is an alternative interpretation of the grammar, represented by a pink line. The text of the MT is represented in bold pink text, while emendations and revocalizations retain their corresponding colors (see below). |
| Emended text | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is represented by bold blue text, whether that reading is preferred or dispreferred. |
| Revocalized text | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is represented by bold purple text, whether that reading is preferred or dispreferred. |
| (Supplied elided element) | Any element that is elided in the Hebrew text is represented by bold gray text in parentheses. |
| ( ) | The position of a non-supplied elided element is represented by empty black parentheses. For example, this would be used in the place of the noun when an adjective functions substantivally or in the place of the antecedent when a relative clause has an implied antecedent. |
| Gloss text colors | |
|---|---|
| Gloss used in the CBC | The gloss used in the Close-but-Clear translation is represented by bold blue text. |
| Literal gloss >> derived meaning | A gloss that shows the more literal meaning as well as the derived figurative meaning is represented in blue text with arrows pointing towards the more figurative meaning. The gloss used in the CBC will be bolded. |
| Supplied elided element | The gloss for a supplied elided element is represented in bold gray text. |
About the Lexical Semantics Layer
One major branch of semantic study is lexical semantics, which refers to the study of word meanings. It examines semantic range (=possible meanings of a word), the relationship between words (e.g. synonymy, hyponymy), as well as the relationship between words and larger concepts (conceptual domains). One component of our approach involves not only the study of the Hebrew word meaning, but also of our own assumptions about word meaning in modern languages. Because the researcher necessarily starts with their own cultural assumptions (in our case, those of Western-trained scholars), this part of the analysis should be done afresh for every culture.
For a detailed description of our method, see the Lexical Semantics Creator Guidelines.
- See our growing collection of Venn Diagrams, not only for Psalm 19, but for all of the psalms.
- See SDBH on Psalm 19.
About the Phrase-Level Semantics Layer
The Phrase-level Semantics layer analyses the meaning of syntactic units which are larger than the level of the word and smaller than the level of the clause. Specifically, this layer analyses the meaning of prepositional phrases (e.g., לְאִישׁ), construct phrases (e.g., אִישׁ אֱלֹהִים), phrases formed by a coordinating waw conjunction (e.g., אִישׁ וְאִשָּׁה) and noun phrases which consist of a noun plus a determiner (e.g., הָאִישׁ) or a quantifier (e.g., כֹּל אִישׁ).
For a detailed description of our method, see the Phrase-level Semantics Creator Guidelines.
(For more information, click "Phrase-level Legend" below.)
| Visualization | Description |
|---|---|
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The prepositional phrase is indicated by a solid green oval. |
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The construct chain is indicated by a solid yellow oval. |
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When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval. |
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The article is indicated by a solid blue oval. |
About the Verbal Semantics Layer
This sub-layer focuses on the relationship between verbs, time and modality. These are important categories for interpretation and translation, and how one analyses a verb can have a significant effect on how it is rendered. This sub-layer has been through several iterations, as it strives to accomplish two things: (1) Transparency for the native Hebrew structures, and (2) Transparency for the interpretation necessary to translate the verbal semantics into other languages.
For a detailed description of our method, see the Verbal Semantics Creator Guidelines.
(For more information, click "Verbal Legend" below.)
| Conjugations | |
|---|---|
| qatal | yiqtol-jussive |
| wayyiqtol (following qatal)* | cohortative |
| yiqtol | participle |
| wayyiqtol (following yiqtol)* | wayyiqtol (following participle)* |
| weyiqtol | inf. construct |
| weqatal | inf. absolute |
| *Wayyiqtol is colored a darker version of the conjugation it follows. | |
| Relative tense arrows | ||||
|---|---|---|---|---|
| Relative tense arrows (placed within the appropriate 'Fut/Pres/Past' column) are color coded according to the conjugation of the verb. The arrows in the table below are colored according to the typical uses of the conjugations. | ||||
| After/posterior/future | Imminent future | Simultaneous/right now | Recent past | Before/anterior/past |
| ← ← |
↤ | ↓↓↓ | ↦ | → → |
| Aspect | ||||
|---|---|---|---|---|
| Continuous | Habitual or iterative | Stative | Perfective | |
| Encoded in words | ⟲ | ⟲⟲⟲ | ⎯ | • |
| Inferable from context | ⟲ | ⟲⟲⟲ | ⎯ | • |
| Reference point movement | |
|---|---|
| Movement | No movement |
| ⇐ | ⇍ |
| Modality | |
|---|---|
| indicative | purpose/result |
| jussive | necessity |
| imperative | possible |
| cohortative | probable |
| wish | ability |
| (past) conditional | interrogative, etc. |
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. |
Psalm 19 Verbal Semantics
For an overview of the Verbal Semantics of Psalm 19, click the expandable button below.
(Click diagram to enlarge)
Psalm 19 Semantic Analysis & Diagrams
The following grammatical diagrams are zoomable, and the lexical and phrasal overlays can be toggled on/off. Notes on the semantic layers can be found beneath each verse's diagram.
V. 1
Preferred
Notes
V. 2
Preferred
SimpleGrammar
Fragment [v. 2]
Clause
Subject
article: הַ the
noun: שָּׁמַיִם sky
Predicate
verb-participle: מְסַפְּרִים is declaring
Object
ConstructChain
noun: כְּבוֹד honor
noun: אֵל God
Conjunction
conjunction: וּ and
Clause
Subject
article: הָ the
noun: רָקִיעַ firmament
Predicate
verb-participle: מַגִּיד is telling about
Object
ConstructChain <gloss="the workmanship of his hands">
noun: מַעֲשֵׂה workmanship
noun: יָדָי hands
suffix-pronoun: ו him
Object <status="alternative">
noun: מַעֲשֵׂי <status="emendation">
Notes
Grammar Notes
- Option 1 (preferred): singular מעשה (abstract noun: 'workmanship, skill' or collective noun: 'work'); so MT, LXX, Aquila, Jerome IH, Peshitta. The singular might refer to collectively to YHWH's works, specifically to YHWH's creation of the world, or to the abstract quality of YHWH's craftsmanship (Isa 5:12; 29:23; Ps 28:5; Eccl 5:5; cf. HALOT). It makes for a fitting parallel to the abstract noun 'honor.'
- Option 2: plural מעשי ('works, deeds'); so Sym (καὶ τὰ ἔργα τῶν χειρῶν αὐτοῦ), Tg (ועובדי ידוי). This option works well with the verbs ספר and נגד, which often imply a plurality of deeds (cf. ספר + מעשים in Pss 107:22; 118:17). However, Symmachus and Targum Pss might just be interpreting the singular מעשה as a collective (cf. Ps 90:17 מעשה ידינו; Judg 2:7 כָּל־מַעֲשֵׂ֤ה יְהוָה֙ הַגָּד֔וֹל אֲשֶׁ֥ר עָשָׂ֖ה לְיִשְׂרָאֵֽל [also v. 10]). In any case, the first option has the better attestation. Furthermore a move from singular/collective מעשה to explicitly plural can be documented frequently in the tradition. 11Q5, for example, regularly reads such singulars as plurals (Pss 102:26; 143:5; additions in 146:9; 145:13[nun line]; 151A:4).
Lexical Notes
- Sky (הַשָּׁמַיִם):
- Declaring honor (מְֽסַפְּרִ֥ים כְּבֽוֹד): Cf. Psa 96:3 - סַפְּר֣וּ בַגּוֹיִ֣ם כְּבוֹד֑וֹ בְּכָל־הָֽ֝עַמִּ֗ים נִפְלְאוֹתָֽיו׃.
- Honor (כְּבוֹד):
- Firmament (הָרָקִיעַ):
- For the parallel of ספר and הגיד, see Job 12:7-8.
- Telling about (מַגִּיד): "The most frequent content of such recounting, however, is Yahweh’s mighty salvific deeds; this is especially the case in the psalms... The salvific deeds themselves are described in a summary fashion as nip̱lāʾôṯ (Ps. 9:2[1]; 26:7; 75:2[1]; 96:3 [1 Ch. 16:24]) or as maʿaśîm (Ps. 107:22; 118:17; cf. ʿāśâ in 66:16), or are circumscribed with the noun šēm as an expression of Yahweh’s greatness and might as manifested in such deeds (22:23[22]; 102:22[21]; Sir. 51:1; cf. also geḏullâ in Ps. 145:6, kāḇôḏ in 96:3 [1 Ch. 16:24]..." (TDOT).
Phrase-Level Notes
- Articles: Every use of the article in this psalm (vv. 2ab, 5ac, 7a) is real-world identifiable/unique, besides v. 11, which is resuming a previously identified entity.
- The singular מעשה might refer collectively to YHWH's deeds (so perhaps Symmachus and Targum Pss), to the product which YHWH has created (cf. Ps 102:26; so GNT and CEV: "what he has done"), or to the abstract quality of YHWH's workmanship (cf. Ps 28:5; cf. HALOT; Baethgen 1904, 55: "das Tun Gottes, was er zu tun vermag und zu tun pflegt"). The context (and the parallel with the abstract noun כבוד) suggests the latter. So NLT: "his craftsmanship."
- The first noun in the construct phrase מַעֲשֵׂה יָדָיו, the abstract noun מַעֲשֵׂה (meaning "workmanship, skill") specifies a characteristic which "his hands" possess (cf. BHRG 25.4.1, "Possession [characteristic]-Possessor").
Verbal Notes
- For the participles מְסַפְּרִים and מַגִּיד, cf. NASB1985: "The heavens are telling of the glory of God; And their expanse is declaring the work of His hands." Most other English versions have generic presents. E.g., NIV: "The heavens declare the glory of God" (cf. ESV, NLT, NET). The CEV has a habitual translation: "The heavens keep telling the wonders of God." The participles, however, suggest continuous action in the actual present ("is declaring... is telling") (cf. BHRG 20.3.3(1)).
V. 3
Preferred
SimpleGrammar
Fragment [v. 3]
Clause
Subject
Nominal
ConstructChain
noun: movement <status="elided">
noun: יוֹם day
Adjectival
PrepositionalPhrase
Preposition
preposition: לְ to
Object
noun: יוֹם day
Predicate
verb: יַבִּיעַ causes to bubble up >> pours out
Object
noun: אֹמֶר speech
Conjunction
conjunction: וְ and
Clause
Subject
Nominal
ConstructChain
noun: movement <status="elided">
noun: לַיְלָה night
Adjectival
PrepositionalPhrase
Preposition
preposition: לְּ to
Object
noun: לַיְלָה night
Predicate
verb: יְחַוֶּה imparts
Object
noun: דָּעַת knowledge
Notes
Grammar Notes
- Option 3 (preferred): יוֹם לְיוֹם//לַיְלָה לְּלַיְלָה as subjects. So, possibly, ESV: "Day to day pours out speech, and night to night reveals knowledge." In other words, the passage of time—the movement of one day/night to the next—communicates YHWH's glory. "The orderly and useful succession of days and nights eloquently proclaims the glory of God" (Calvin). The MT accents, which group the lamed PP's with the preceding words (with the subject rather than the predicate), might also support this interpretation. The ancient versions could also be understood in this sense. For example, the LXX says, ἡμέρα τῇ ἡμέρᾳ ἐρεύγεται ῥῆμα, καὶ νὺξ νυκτὶ ἀναγγέλλει γνῶσιν, which Theodoret has understood to describe "the ordained succession of night and day" (trans. Hill 2000, 134). Cf. Jerome's commentary on this verse: quod ex ordine temporum ad Dei magis notitiam perveniamus (ed. Risse 2005, 112). Ps 145:4—דּ֣וֹר לְ֭דוֹר יְשַׁבַּ֣ח מַעֲשֶׂ֑יךָ—might also be understood in this way (cf. Zenger).
- For the unusual dagesh in לְּלַיְלָה, see GKC §20f.
Lexical Notes
- The word יביע (hiphil נבע) is a relatively rare, poetic verb of speech (cf. Pss 59:8; 78:2; 94:4; 119:171; 145:7). It means "literally: to cause to bubble up (words); hence: = action by which humans utter many words -- (to cause) to bubble up > to pour out" (SDBH). So NIV/ESV: "pour forth/out"; Aquila/Symmachus: ἀναβλύζει ("gush up" [of a spring]; cf. Diggle 2021, 88). The image is that a person's mouth is like a spring, and their words are like water (cf. Prov. 10:11 מְק֣וֹר חַ֭יִּים פִּ֣י צַדִּ֑יק). In this case, however, the 'person' speaking is the sky. Thus, the words might evoke the image of rain falling from the sky.
- For the parallel נבע//חוה, cf. Ben Sira 16:25: "I will pour out (אביעה) my spirit by measure and relate (אחוה) my knowledge in humility." Another close parallel which uses similar language as Ps 19:2-5 (including the noun מבע) is 1QH-a IX,29-32: "You yourself created breath for the tongue. You know its words, and you determine the fruit of the lips before they exist. You set the words according to the measuring line (על קו), and the utterance (מבע) of the breath of the lips by measure. And you bring forth the lines (ותוצא קוים) according to their mysteries and the utterances (מבעי) of the breath according to their calculus, in order to make known your glory (כבודכה) and to recount (ולספר) your wonders ..." (DJD XL 118-131).
- The word חוה is an Aramaic loanword (HALOT), equivalent to Hebrew הגיד (cf. v. 2) (cf. Baethgen 1904, 55).
No Phrase-level notes to display for Psalm 19:3.
No Verbal notes to display for Psalm 19:3.
Alternative 1: יוֹם//לַיְלָה as subjects and לְיוֹם and לְּלַיְלָה as adverbials
SimpleGrammar
Fragment [v. 3 - alternative] <status="alternative">
Clause
Subject
noun: יוֹם day
Predicate
verb: יַבִּיעַ causes to bubble up >> pours out
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ to
Object
noun: יוֹם day
Object
noun: אֹמֶר speech
Conjunction
conjunction: וְ and
Clause
Subject
noun: לַיְלָה night
Predicate
verb: יְחַוֶּה imparts
Adverbial
PrepositionalPhrase
Preposition
preposition: לְּ to
Object
noun: לַיְלָה night
Object
noun: דָּעַת knowledge
Notes
No Grammar notes to display for Psalm 19:3.
No Lexical notes to display for Psalm 19:3.
No Phrase-level notes to display for Psalm 19:3.
No Verbal notes to display for Psalm 19:3.
Alternative 2: יוֹם לְיוֹם//לַיְלָה לְּלַיְלָה as adverbials
SimpleGrammar
Fragment [v. 3 - alternative] <status="alternative">
Clause
Subject
Predicate
verb: יַבִּיעַ causes to bubble up >> pours out
Adverbial
Nominal
noun: יוֹם day
Adjectival
PrepositionalPhrase
Preposition
preposition: לְ to
Object
noun: יוֹם day
Object
noun: אֹמֶר speech
Conjunction
conjunction: וְ and
Clause
Subject
Predicate
verb: יְחַוֶּה imparts
Adverbial
Nominal
noun: לַיְלָה night
Adjectival
PrepositionalPhrase
Preposition
preposition: לְּ to
Object
noun: לַיְלָה night
Object
noun: דָּעַת knowledge
Notes
No Grammar notes to display for Psalm 19:3.
No Lexical notes to display for Psalm 19:3.
No Phrase-level notes to display for Psalm 19:3.
No Verbal notes to display for Psalm 19:3.
V. 4
Preferred
SimpleGrammar
Fragment [v. 4]
Clause
Subject
noun: אֹמֶר speech
Predicate
Adverbial
particle: אֵין there is no
Conjunction
conjunction: וְ and <height="200">
Clause
Subject
noun: דְּבָרִים words
RelativeClause
RelativeParticle
particle: <status="elided"> whose
Clause
Subject
ConstructChain <gloss="their sound">
noun: קוֹלָ sound
suffix-pronoun: ם them <located="relative clause head">
Predicate
verb-participle: נִשְׁמָע is being heard
Adverbial
particle: בְּלִי not
Predicate
Adverbial
particle: אֵין there are no
Notes
Grammar Notes
- As Calvin notes, "This verse receives two almost contrary interpretations, each of which, however, has the appearance of probability."
- Option 1 (preferred): v. 4b as relative clause "There is no utterance, there are no words, whose sound goes unheard" (JPS85, cf. LXX: ὧν; Symmachus: ὧν; Aquila: οὗ; Theodotion: ὧν; Jerome [iuxta Hebr]: quibus; Peshitta: ܕܠܐ; Targum: דלא). Most ancient translations take Option 1. According to this option, the verse is saying that the communication of the heavens is ubiquitous; every "word" that the heavens utter (cf. v. 3) is heard. This view works well with the next verse (v. 5), which talks about the universal extent to which their communication reaches ("in all the earth"[marked focus] // "to the end of the world"). In other words, v. 5 states positively what v. 4 states negatively. "The discourse of the heavens and the firmament, of the day (of the sky by day) and of the night (of the sky by night), is not a discourse uttered in a corner, it is a discourse in speech that is everywhere audible, and in words that are understood by all" (Keil and Delitzsch 1996, 177). Hupfeld (409) objects that (1) this option destroys the parallelism, and (2) the yiqtol [יִשָּׁמַע] would be more appropriate if this option were intended.
- Option 2: v. 4b as independent clause "No sound is heard from them" (NIV, cf. NLT, NET, GNT, CEV, NET, LUT, HFA, NGÜ, ELB, EÜ, GNB, ZÜR). Most modern translations take Option 2. According to this option, the verse is saying that the communication of the heavens is non-verbal, i.e., "There is no actual speech or word, nor is its voice literally heard" (NET). This option would create a nice synonymous parallelism (cf. Hengstenberg, Hupfeld). "But if this was David’s meaning, what need was there to repeat three times that they have not articulate speech? It would certainly be spiritless and superfluous to insist so much upon a thing so universally known" (Calvin).
- The negative particle בְּלִי is "a rather rare synonym of לֹא" (JM §160m).
No Lexical notes to display for Psalm 19:4.
No Phrase-level notes to display for Psalm 19:4.
No Verbal notes to display for Psalm 19:4.
Alternative - v. 4b as independent clause
SimpleGrammar
Fragment [v. 4 - alternative] <status="alternative">
Clause
Subject
ConstructChain
noun: קוֹלָ voice
suffix-pronoun: ם them
Predicate
verb-participle: נִשְׁמָע is being heard
Adverbial
particle: בְּלִי not
Notes
No Grammar notes to display for Psalm 19:4.
No Lexical notes to display for Psalm 19:4.
No Phrase-level notes to display for Psalm 19:4.
No Verbal notes to display for Psalm 19:4.
Vv. 5-6a
Preferred
SimpleGrammar
Fragment [vv. 5-6a]
Clause
Subject
ConstructChain <gloss="their verse line">
noun: קַוָּ measuring line >> verse line
suffix-pronoun: ם them
Predicate
verb: יָצָא has gone forth
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ throughout
Object
quantifier: כָל whole
article: הָ the
noun: אָרֶץ earth
Conjunction
conjunction: וּ and
Clause
Subject
ConstructChain <gloss="their words">
noun: מִלֵּי words
suffix-pronoun: הֶם them
Predicate
verb: יָצְאוּ <status="elided"> have gone forth
Adverbial
PrepositionalPhrase
Preposition
preposition: בִ throughout
Object
ConstructChain
noun: קְצֵה edge
noun: תֵבֵל world
Fragment
Clause
Subject
Predicate
verb: שָׂם he has set up
Adverbial
PrepositionalPhrase
Preposition
preposition: לַ for
Object
article: הַ <status="elided"> the
noun: שֶּׁמֶשׁ sun
Adverbial
PrepositionalPhrase
Preposition
preposition: בָּ in
Object
pronoun: הֶם them
Object
noun: אֹהֶל tent >> home
Conjunction
conjunction: וְ and
Clause
Subject
pronoun: הוּא he
Predicate
verb: is
Complement
PrepositionalPhrase
Preposition
preposition: כְּ like
Object
noun: חָתָן a bridegroom
Adjectival
verb-participle: יֹצֵא coming out
Adverbial
PrepositionalPhrase
Preposition
preposition: מֵ of
Object
ConstructChain <gloss="his tent">
noun: חֻפָּת tent
suffix-pronoun: וֹ him
Notes
Grammar Notes
- v. 5c. לַ֝שֶּׁ֗מֶשׁ שָֽׂם־אֹ֥הֶל בָּהֶֽם The LXX reads ἐν τῷ ἡλίῳ ἔθετο τὸ σκήνωμα αὐτοῦ. The LXX might have read לשמש שם אהלו or perhaps just לשמש שם אהל (the 3ms pronoun added for clarity). The Greek revisers (α σ θ ε) read ἐν αὐτοῖς. Cf. Jerome (IH): soli posuit tabernaculum in eis; Peshitta: ܘܥܠ ܫܡܫܐ ܢܩܫ ܡܫܟܢܗ ܒܗܘܢ܂ (so Targum בהון). The prepositional phrase could refer either to the heavens as the location of the sun's home (v. 2 'in them', so Theodoret 135; Hupfeld 1855, 412) or as the means by which the sun's tent is set up (Hossfeld 1993, 133).
- כְּחָתָן: cf. Isa 61:10 כֶּֽחָתָן֙ (with article).
Note on Alternative Diagram
- For discussion of the emendation קוֹלָם, see the exegetical issue The Text and Meaning of Ps 19:5a.
Lexical Notes
- On קום, see The Text and Meaning of Ps 19:5a.
- The earth (ארץ) is "the earth as opposed to the sky" (SDBH). Together, 'earth' (v. 5) and 'sky' (v. 2) cover all of creation (cf. Gen 1:1), such that YHWH's glory resonates throughout the whole of creation.
- The word words (מלה) is, like חוה in v. 3, an Aramaic loan word (HALOT) (cf. Ps 139:4; 2 Sam 23:2), synonymous with דבר (e.g., Tg Pss and Peshitta translate דברים in v. 4 with מלי/מלא).
- The word world (תבל) is a poetic synonym of ארץ (e.g., Ps 24:1) and "a common noun that has acquired the value of a proper noun" (BHRG 216). It refers to "the earth as opposed to the sky, with special focus on the area that is inhabited by humans" (SDBH). English translations tend to use "earth//world" (KJV, ESV, NIV, NLT, CEV) or "world//earth" (GNT).
- The tent (אֹהֶל) or 'canopy' (cf. Joel 2:16) is hyponymous to אהל in the previous verse (cf. Waltke 2010, 363). It refers to a "temporary construction made of cloth; ► erected for a newly married couple" (SDBH). It is not clear, however, "whether the canopy was a special tent where the marriage was consummated, or whether it was a protective covering over the wedding ceremony itself" (TWOT #710). The first option seems more likely both in light of the parallel with חֵדֶר in Joel 2:16 and in light of the fact that it would make more sense for the sun to be 'going out' in the morning. Hence, "In Psalm 19:5 the 'shelter' refers to the bridegroom's chamber where presumably he takes his bride to consummate their marriage" (Waltke 2010, 363). So English translations: "chamber" (NIV, ESV, NET); cf. HALOT "nuptial chamber", DCH "bridal chamber."
- Bridegroom (חָתָן): "= man who is about to be married or has just been married; ≈ often associated with joy" (SDBH). In this case (since he is coming out of 'his canopy' [see below]), the bridegroom has just recently been married. So NLT: "It bursts forth like a radiant bridegroom after his wedding."
Phrase-Level Notes
- On the first prepositional phrase (בְּכָל־הָאָרֶץ) with the verb יצא, cf. 1 Chron 15:3—וַיֵּצֵ֥א שֵׁם־דָּוִ֖יד בְּכָל־הָֽאֲרָצֹ֑ות. "Unlike English, Biblical Hebrew does not lexicalize the distinction between dynamic and static location" (BHRG 39.6). In this case, where the location is dynamic (verb יצא), it is glossed "throughout."
- The second prepositional phrase (וּבִקְצֵה תֵבֵל) is more difficult.
- Aquila translates it as καὶ εἰς τέλος (cf. LXX εις τα περατα), which might reflect the Hebrew text ולקצה (so BHS). The reading ולקצה would work well with the elided verb יצא (cf. Jer 23:15 יָצְאָ֥ה חֲנֻפָּ֖ה לְכָל־הָאָֽרֶץ). English translations—whether or not they are actually reading a different Hebrew text—gloss the PP in v. 5b similarly to Aquila: "into... to" (NIV), "throughout... to" (NLT), "through... to" (KJV, ESV, NET).
- Another solution would be to read the plural בקצי תבל (cf. LXX τα περατα; Jerome: finibus; Peshitta ܘܒܣܘ̈ܦܝܗܿ; Targum ובסייפי): "throughout the ends of the world."
- Another explanation is that the verb יצא is actually not elided in the b-line. Instead, the b-line is a verbless clause: "Their verse-line has gone out throughout the whole earth, and their words (are) in the end of the world" (cf. Deut 30:4—אִם־יִהְיֶ֥ה נִֽדַּחֲךָ֖ בִּקְצֵ֣ה הַשָּׁמָ֑יִם).
- Some scholars, however, suggest that the ב + singular is appropriate here (e.g., Craigie 1983; Kraus 1988, citing Brockelman 106a). An "edge" (קצה) is not just a thin border, but a space (cf. Gen 23:9—אֶת־מְעָרַ֤ת הַמַּכְפֵּלָה֙ אֲשֶׁר־לֹ֔ו אֲשֶׁ֖ר בִּקְצֵ֣ה שָׂדֵ֑הוּ), and the "edge" of the world is a large space. Just as the words of the heavens can travel "throughout" the whole earth, so that can travel "throughout" the world's edge. Cf. Jenni 1992, 222.
- The prepositional phrase לַ֝שֶּׁ֗מֶשׁ indicates the beneficiary (cf. Jenni 2000, rubric 3513 [lamed dativum]; cf. Mal 1:3).
- The prepositional phrase בָּהֶֽם refers to the heavens as the location of the sun's home (v. 2 'in them', so Theodoret 135; Hupfeld 1855, 412; Baethgen 1904, 56). This prepositional phrase connects the second strophe (which is about the sun) to the first strophe (which is about the heavens). It also corresponds poetically to the prepositional phrase בהם in v. 12 (גַּֽם־עַ֭בְדְּךָ נִזְהָ֣ר בָּהֶ֑ם).
Verbal Notes
- The qatal יָצָא should be rendered as a present perfect; so NLT, "has gone."
- The qatal שָׂם should be rendered as a present perfect; so NLT, "has gone" (cf. also NIV, ESV, NET).
Alternative - v. 5a read with קוֹלָם
SimpleGrammar
Fragment <status="alternative">
Clause
Subject
ConstructChain
noun: קוֹלָ <status="emendation"> voice
suffix-pronoun: ם them
Predicate
verb: יָצָא has gone forth
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
quantifier: כָל all
article: הָ the
noun: אָרֶץ earth
Fragment <status="alternative">
Clause
Subject
ConstructChain <gloss="their words">
noun: מִלֵּי words
suffix-pronoun: הֶם them
Predicate
verb: are
Complement
PrepositionalPhrase
Preposition
preposition: בִ in
Object
ConstructChain
noun: קְצֵה edge
noun: תֵבֵל world
Notes
No Grammar notes to display for Psalm 19:5.
No Lexical notes to display for Psalm 19:5.
No Phrase-level notes to display for Psalm 19:5.
No Verbal notes to display for Psalm 19:5.
V. 6b
Preferred
SimpleGrammar
Fragment [v. 6b]
Clause
Subject
Predicate
verb: יָשִׂישׂ he is glad
Adverbial
PrepositionalPhrase
Preposition
preposition: כְּ like
Object
noun: גִבּוֹר a great one
Adverbial
PrepositionalPhrase
Preposition
preposition: לָ to
Object
Clause
Subject
Predicate
verb-infinitive: רוּץ run
Object
noun: אֹרַח course
Notes
No Grammar notes to display for Psalm 19:6.2.
Lexical Notes
- The word גבור ("great one") refers to "a human being... who is renowned for his characteristics, such as physical strength, power, bravery, skill, wealth, good character, or a combination thereof" (SDBH). The word is often used in military contexts to refer to a military "hero" or "warrior," but it can also refer more generally to someone with "any special degree of physical might, power, authority, and splendor (“glory”)" (TDOT 1977, 373). In Psalm 19 it might refer to the (personified) sun as an exceptionally gifted athlete (cf. NLT: "great athlete"; GNT: "athlete"). But because "running" (רוץ) is elsewhere associated with warriors (cf. Joel 2:7; Job 16:14), the word here probably refers to a "warrior" (cf. Jdg 5:20 which describes celestial bodies fighting 'from their roads'). In particular, it might refer to the sun as a warrior-king. Genesis 1, for example, describes the sun as the king of the day (cf. Gen 1:16; Ps 136:8), and kings were expected to be great warriors who could run long distances (cf. 2 Sam 1:23; 22:33, 37; see Demsky 2005).
Phrase-Level Notes
- The prepositional phrase לָר֥וּץ modifies the verb ("is glad... to run"). Cf. 1 Sam 6:13—וַֽיִּשְׂמְח֖וּ לִרְאֹֽות (Jenni 2000, rubric 7924).
No Verbal notes to display for Psalm 19:6.2.
V. 7
Preferred
SimpleGrammar
Fragment [v. 7]
Clause
Subject
ConstructChain <gloss="his starting point">
noun: מוֹצָא starting point
suffix-pronoun: וֹ him
Predicate
verb: is
Complement
PrepositionalPhrase <gloss="from the edge of the sky">
Preposition
preposition: מִ from
Object
ConstructChain
noun: קְצֵה edge
Nominal
article: הַ the
noun: שָּׁמַיִם sky
Conjunction
conjunction: וּ and
Clause
Subject
ConstructChain <gloss="his turning point">
noun: תְקוּפָת turning point
suffix-pronoun: וֹ him
Predicate
verb: is
Complement
PrepositionalPhrase
Preposition
preposition: עַל at
Object
ConstructChain <gloss="its edges">
noun: קְצוֹתָ edges
suffix-pronoun: ם them
Conjunction
conjunction: וְ and
Clause
Subject
verb-participle: נִסְתָּר something hidden
Adjectival
PrepositionalPhrase
Preposition
preposition: מֵ from
Object
ConstructChain <gloss="his heat">
noun: חַמָּת heat
suffix-pronoun: וֹ him
Predicate
Adverbial
adverb: אֵין there is not
Notes
Text-Critical Notes
- מִקְצֵה: The manuscript 11QPs-c has מקצי. "Cf. the quotation of Deut 13:8 in 11Q20 (Temple-b) XVI 4, where MT מקצה is written מקצי. The form מקצי may be singular (orthographic variant of מקצה) or plural" (DJD XXIII, 60).
- BHS proposes עד for על (cf. LXX εως). "Some mss. reading עד, not על, but the correction is unnecessary; the preposition implies a verb of motion such as 'extend' (IBHS, p. 224, P. 11.4.3d)" (Waltke 2010, 363).
Phrase-Level Notes
- The preposition על sometimes functions as a "contingent locative" (BHRG 39.20), i.e., "The trajector x is not horizontally above the trajector y, but in close proximity to it" (BHRG 39.20, citing Gen 24:43 and Ps 110:5). Hence, "at their edges" rather than "above their edges."[1]
Lexical Notes
- There is some interesting evidence that יצא when predicated of the sun was understood as “shine” (see Nakata 2022).
- On תקופה, see HALOT: "turning-point (of the sun in the sky) Ps 19:7... the eastern horizon as one extremity of the sky is the place from which the sun commences its course; at the opposite side, on the western horizon, is the turning-point, for this is the entrance for its nocturnal journey back under the earth." So SDBH: "= location where the sun has reached the end of its circuit and from where it is expected to move back to its beginning point." So Gesenius 2013: "(Wende)punkt."
- In Ben Sira 43:7, תקופה may refer to the “waning” of moonlight.
No Phrase-level notes to display for Psalm 19:7.
No Verbal notes to display for Psalm 19:7.
V. 8
Preferred
SimpleGrammar
Fragment [v. 8]
Clause
Subject
ConstructChain
noun: תּוֹרַת instruction
noun: יְהוָה YHWH
Predicate
verb: is
Complement
adjective: תְּמִימָה perfect
Clause
Subject <status="elided">
ConstructChain
noun: תּוֹרַת instruction
noun: יְהוָה YHWH
Predicate
Complement
ConstructChain
Nominal
verb-participle: מְשִׁיבַת restoring
noun: נָפֶשׁ life
Fragment
Clause
Subject
ConstructChain
noun: עֵדוּת testimony
noun: יְהוָה YHWH
Predicate
verb: is
Complement
verb-participle: נֶאֱמָנָה enduring
Clause
Subject <status="elided">
ConstructChain
noun: עֵדוּת testimony
noun: יְהוָה YHWH
Predicate
Complement
ConstructChain
Nominal
verb-participle: מַחְכִּימַת making wise
Nominal
adjective: פֶּתִי simple
Notes
Lexical Notes
- תורה: "In the Psalter tôrâ appears to denote God’s revelation and its promulgation, presumed to exist in either oral or written form" (TDOT). Willgren, looking at all of the uses of the phrase תורת יהוה, shows that "at least from the post-exilic period, תורת יהוה was regularly associated with a law of Moses..., sometimes specified as written," and he argues convincingly that the phrase has this meaning in Ps 1:2 (Willgren 2018, 390-1). It is probably also this meaning here in Ps 19 (so also Waltke 2010, 365). Cf. Ps. 78:5 where תורה//עֵדוּת refers to the Law given at Sinai.
- תְּמִימָה:
- SDBH notes that משיבת נפש means "literally: to bring back (one's) self; hence: = causative process by which humans or deities restore a sense of well-being to (other) humans, which may extend from feeling refreshed after a good meal to feeling contented because of a major change in one's life situation -- to restore (someone's) life." Cf. Ps. 23:3 נַפְשִׁ֥י יְשׁוֹבֵ֑ב.
- If תורה in the previous clause is associated especially with the Mosaic covenant, then עֵדוּת probably refers, specifically, to "the stipulations of the Sinai covenant laid down in writing" (HALOT 791b [HALOT, however, does not list Ps 19 under this entry]). Cf. Ps. 78:5 where תורה//עֵדוּת refers to the Law given at Sinai. Hillers argues that עֵדוּת is "actually another name for 'covenant'" and that "covenant" would be a better translation than "testimony" (Hillers 1969, 160ff; cf. NIDOTTE; so WEB: "covenant").
No Phrase-level notes to display for Psalm 19:8.
No Verbal notes to display for Psalm 19:8.
V. 9
Preferred
SimpleGrammar
Fragment [v. 9]
Clause
Subject
ConstructChain
noun: פִּקּוּדֵי commandments
noun: יְהוָה YHWH
Predicate
verb: are
Complement
adjective: יְשָׁרִים just
Clause
Subject <status="elided">
ConstructChain
noun: פִּקּוּדֵי commandments
noun: יְהוָה YHWH
Predicate
Complement
ConstructChain
Nominal
verb-participle: מְשַׂמְּחֵי causing to rejoice
noun: לֵב heart
Fragment
Clause
Subject
ConstructChain
noun: מִצְוַת command
noun: יְהוָה YHWH
Predicate
verb: is
Complement
adjective: בָּרָה flawless
Clause
Subject <status="elided">
ConstructChain
noun: מִצְוַת command
noun: יְהוָה YHWH
Predicate
Complement
ConstructChain
Nominal
verb-participle: מְאִירַת giving light to
noun: עֵינָיִם eyes
Notes
No Grammar notes to display for Psalm 19:9.
Lexical Notes
- The word פקודים refers to "rules regulating behavior" (SDBH). Whereas the previous verse used singular nouns to describe the Mosaic Law as a whole—תורה (covenant instruction) // עדות (the whole body of covenant stipulations)—this verse uses a plural noun to refer to the individual commandments of the covenant.
- The word מצוה refers to YHWH's authoritative command (cf. TDOT 1997, 505 for מצוה "as an expression of authority"). It is probably a collective singular here (so Gesenius 2013, 724: "das Gesetz Gottes als Einheit"; cf. Ps 119:96; cf. ketiv מצותו in Deut 5:10; 7:9; 8:2)
- In light of the comparison between the sun in vv. 5-7 and YHWH's law in vv. 8-10, Eaton argues that ברה does not mean "pure" but "brilliant" (so LXX τηλαυγής 'far-shining' [LSJ] and Jerome lucidum ['bright, shining']; cf. Song 6:10 בָּרָה֙ כַּֽחַמָּ֔ה "bright as the sun" [NIV]) (Eaton 1968, 605). So NIV and CSB: "radiant"; CEV: "shine brightly." It could be that a double-meaning is intended: "flawless" (with an association with "brightness").
- Giving light (מְאִירַת): an action that causes something to emit or to reflect light; ≈ associated with well-being and wisdom" (SDBH). Light to the eyes indicates renewed life and energy. In this sense, it is synonymous with משיבת נפש in the previous verse. Clines argues, on the other hand, that a description which is so synonymous with משיבת נפש would be unnecessary. "It seems preferable therefore to follow the literal meaning of the words, especially since the law is elsewhere often called a light" (cf. Ps 119:105; Prov 6:23) (Clines 1974, 4-5).
No Phrase-level notes to display for Psalm 19:9.
Verbal Notes
- The participles in vv. 8-10 are habitual. Cf. 1 Sam 2:6-8, where " the participle prevails and is used eight times as the head verbal form in the clause in both initial and non-initial position, introducing generic statements. The events and situations are given from an imperfective viewpoint; they may be repeated on a regular basis over an extended period of time. The modal operator 'As a rule →', introducing a habitual saying, is at work" (Notarius 2010, 260).
Vv. 10–11
Preferred
SimpleGrammar
Fragment [vv. 10-11]
Clause
Subject
ConstructChain <gloss="fearing YHWH">
noun: יִרְאַת fear
noun: יְהוָה YHWH
Predicate
verb: is
Complement
adjective: טְהוֹרָה pure
Clause
Subject <status="elided">
ConstructChain <gloss="fearing YHWH">
noun: יִרְאַת fear
noun: יְהוָה YHWH
Predicate
Complement
verb-participle: עוֹמֶדֶת standing >> enduring
Adverbial
PrepositionalPhrase <gloss="forever">
Preposition
preposition: לָ for
Object
noun: עַד forever
Fragment
Clause
Subject
ConstructChain
Nominal
noun: מִשְׁפְּטֵי rules
RelativeClause
RelativeParticle
particle: הַ which
Clause
Subject
Predicate
Complement
Nominal
verb-participle: נֶּחֱמָדִים desirable
Adjectival <gloss="more than gold, even much pure gold">
PrepositionalPhrase
Preposition
preposition: מִ more than
Object
noun: זָּהָב gold
Conjunction
conjunction: וּ and
PrepositionalPhrase
Preposition
preposition: מִ more than
Object
noun: פַּז pure gold
Adjectival
adjective: רָב much
Conjunction
conjunction: וּ and
Nominal
adjective: מְתוּקִים sweet
Adjectival <gloss="more than honey, even virgin honey from the honeycomb">
PrepositionalPhrase
Preposition
preposition: מִ more than
Object
noun: דְּבַשׁ honey
Conjunction
conjunction: וְ and
ConstructChain
noun: נֹפֶת virgin honey
noun: צוּפִים honeycomb
Nominal
noun: יְהוָה YHWH
Predicate
Complement
noun: אֱמֶת faithfulness >> true
Clause
Predicate
verb: צָדְקוּ they are right
Adverbial
adverb: יַחְדָּו altogether
Notes
No Grammar notes to display for Psalm 19:10.
No Lexical notes to display for Psalm 19:10.
No Phrase-level notes to display for Psalm 19:10.
No Verbal notes to display for Psalm 19:10.
V. 12
Preferred
SimpleGrammar
Fragment [v. 12]
particle: גַּם also
Fragment
Clause
Subject
ConstructChain <gloss="your servant">
Nominal
Adjectival <status="alternative">
adverb: גַּם even
noun: עַבְדְּ servant
suffix-pronoun: ךָ you
Predicate
verb-participle: נִזְהָר is warned
Adverbial
PrepositionalPhrase
Preposition
preposition: בָּ by
Object
pronoun: הֶם them
Fragment
Clause
Subject
Nominal
noun: עֵקֶב reward
Adjectival
adjective: רָב great
Predicate
verb: is
Complement
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
Clause
Predicate
verb-infinitive: שָׁמְרָ keeping
Object
suffix-pronoun: ם them
Notes
Grammar and Textual Notes
- Does גַּם modify the whole clause or only the immediately following noun phrase?
- Option 1: גַּם modifies the whole clause. So ESV, JPS: "Moreover..." Cf. 2 Sam 11:24 (BHRG 402).
- Option 2: גַּם modifies only 'your servant'. Perhaps suggested by the accents and maqqef: גַּֽם־עַ֭בְדְּךָ. So NGÜ: "HERR, auch ich, dein Diener."
- גַּם־עַבְדְּךָ נִזְהָר בָּהֶם: LXX: καὶ γὰρ ὁ δοῦλός σου φυλάσσει αὐτά (v. 12a). LXX has translated according to the context of v. 12b (so LXX-D): "Um den unsicheren hebr. Text (gewöhnlich wird die Verbform abgeleitet aus aram. זהר »erleuchtet sein«) sinnvoll wiederzugeben, hat die LXX das hebr. Verb im Licht von V.12b gedeutet" (II, 1548).
Lexical Notes
- עֶבֶד:
- נזהר: Modern translations render this as "is warned" (KJV, NIV, ESV, cf. NLT, CEV, GNT, NET, NEB, LUT, HFA, ELB, EÜ, ZÜR).
- So BDB, HALOT, DCH, SDBH. SDBH defines it as "= process by which someone becomes aware of something (usually bad) that is going to happen, or something one should do to prevent something (usually bad) from happening; usually refers to a mediator making known what God has said or implied; ≈ wise people take these things seriously whereas foolish people ignore them."
- Others (e.g., Eaton 1968) have argued, however, that נזהר comes from a different root that means 'illuminate' (cf. Dan 12:3 וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ; Ezek 8:2 כְּמַרְאֵה־זֹ֖הַר; cf. Aramaic זהר e.g., Old Syriac of Matt 13:43 ܗܝܕܝܢ ܙܕܝ̈ܩܐ ܢܙܗܪܘܢ ܐܝܟ ܫܡܫܐ). As with טהורה in v. 10, there could be a double meaning here. Cf. Hossfeld: "Ihre Belehrung kann sowohl erleuchten also auch warnen" (Hossfeld 1993, 134).
- The word עקב is usually translated into English as "reward" (NIV, NLT, ESV, NET, NEB, NJB, JPS85, GNT, CEV); so DCH.
Phrase-Level Notes
- As Jenni notes, the suffix in בהם points back to the phrase משפטי יהוה and the preposition is a beth of realization --> beth of communication (Jenni 1992,169-170; cf. Pss 78:2; 119:46).
Verbal Notes
- The general-present statement in the v. 12b suggests that the participle נִזְהָר in v. 12a is similarly a general present ("is warned," so most translations) and not an actual present ("is being warned"). See notes on the participles in vv. 8-10.
Vv. 13–14a
Preferred
SimpleGrammar
Fragment [vv. 13-14a]
Clause
Subject
pronoun: מִי who
Predicate
verb: יָבִין can realize
Object
noun: שְׁגִיאוֹת mistakes
Fragment
Clause
Subject
Predicate
verb: נַקֵּ clear the guilt of
Object
suffix-pronoun: נִי me
Adverbial
PrepositionalPhrase
Preposition
preposition: מִ from
Object
Nominal
verb-participle: נִּסְתָּרוֹת hidden things >> hidden sins
Fragment
particle: גַּם furthermore
Fragment
Clause
Subject
Predicate
verb: חֲשֹׂךְ prevent
Object
ConstructChain <gloss="your servant">
noun: עַבְדֶּ servant
suffix-pronoun: ךָ you
Adverbial
PrepositionalPhrase <gloss="from committing presumptuous sins">
Preposition
preposition: מִ from
Object
adjective: זֵּדִים presumptuous sins
Adverbial <status="alternative">
PrepositionalPhrase
Preposition
preposition: מִ from
Object
noun: זָּרִים <status="emendation"> foreigners
Notes
No Grammar notes to display for Psalm 19:13.
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V. 14bc
Preferred
SimpleGrammar
Fragment [v. 14bc]
Clause
Subject
Predicate
verb: יִמְשְׁלוּ let them rule
Adverbial
PrepositionalPhrase
Preposition
preposition: ב over
Object
pronoun: ִי me
Adverbial
adverb: אַל not
Fragment
particle: אָז then
Fragment
Clause
Subject
Predicate
verb: אֵיתָם I will be blameless
Conjunction
conjunction: וְ and
Clause
Subject
Predicate
verb: נִקֵּיתִי I will be innocent
Adverbial
PrepositionalPhrase
Preposition
preposition: מִ of
Object
Nominal
noun: פֶּשַׁע crime
adjective: רָב great
Notes
No Grammar notes to display for Psalm 19:14.23.
No Lexical notes to display for Psalm 19:14.23.
No Phrase-level notes to display for Psalm 19:14.23.
No Verbal notes to display for Psalm 19:14.23.
V. 15
Preferred
SimpleGrammar
Fragment [v. 15]
Apposition
Vocative
noun: יְהוָה YHWH
Vocative
Nominal
ConstructChain <gloss="my rock">
noun: צוּרִ rock
suffix-pronoun: ִי me
Conjunction
conjunction: וְ and
ConstructChain <gloss="my redeemer">
verb-participle: גֹאֲל redeemer
suffix-pronoun: ִי me
Fragment
Clause
Subject
ConstructChain <gloss="the words of my mouth">
noun: אִמְרֵי words
noun: פ mouth
suffix-pronoun: ִי me
Conjunction
conjunction: וְ and
ConstructChain <gloss="the meditation of my heart">
noun: הֶגְיוֹן meditation
noun: לִבּ heart
suffix-pronoun: ִי me
Predicate
verb: יִהְיוּ let them be
Adverbial
PrepositionalPhrase
Preposition
preposition: לְפָנֶי before
Object
pronoun: ךָ you
Complement
PrepositionalPhrase <gloss="acceptable">
Preposition
preposition: לְ for
Object
noun: רָצוֹן acceptance
Notes
Grammar Notes
- This verse is one complete clause—a beautiful example of vertical grammar (cf. Tsumura 2023:66-67).
- יִהְיוּ לְרָצוֹן: Cf. Exod 28:38—וְהָיָ֤ה עַל־מִצְחוֹ֙ תָּמִ֔יד לְרָצ֥וֹן לָהֶ֖ם לִפְנֵ֥י יְהוָֽה.
Lexical Notes
- The phrase היה לרצון usually refers to "(divine) acceptance, oft. of sacrifice or of people offering a sacrifice to Y[HWH]" (DCH). Just as a sacrificial animal with any defect was not acceptable to YHWH (Lev 22:20 לֹ֥א לְרָצֹ֖ון יִהְיֶ֥ה) but only those animals which were 'blameless' (Lev 22:21, תָּמִ֤ים יִֽהְיֶה֙ לְרָצֹ֔ון), so the psalmist, now that YHWH has made him 'blameless' (איתם, v. 14b), can offer words which are acceptable to YHWH. Cf. Hossfeld: "Die Widmung 15 verquickt Opferterminologie... mit Bezeichnungen für den ganzen Psalm... zu einer Weiheformel mit spiritualisierendem Kultverständnis" (Hossfeld 1993, 134).
Phrase-Level Notes
- The preposition ל in the phrase לרצון is a lamed of reevaluation (cf. Jenni 2000, 40, rubric 133). Lit.: "let the words of my mouth... become acceptance" >> "be acceptable".
Verbal Notes
- NET note: "The prefixed verbal form at the beginning of the verse is understood as a jussive of prayer. Another option is to translate the form as an imperfect continuing the thought of v. 14b: '[Then] the words of my mouth and the thought of my heart will be acceptable before you.'" But if this were the case, then we would expect another weqatal verb (והיו), as in the previous verse (ונקיתי). Cf. LXX: καὶ ἔσονται. Most modern versions rightly read as jussive (e.g., KJV, NIV, NLT, ESV, CEV, GNT, NET, LUT, HFA, NGÜ, ELB, EÜ, GNB, ZÜR; et al.). The clause initial position of the verb also points to a jussive interpretation (cf. Gentry 1998, 22).
- ↑ Mena, by contrast, categorizes this occurrence of על as "To, the [trajector] is directed towards the end goal, which is the [landmark]" (2012, 122); cf. LXX εως.