Psalm 19/Diagrams

Option 1: יוֹם//לַיְלָה as subjects and לְיוֹם and לְּלַיְלָה as adverbials. Cf. GNT: "Each day announces it to the following day; each night repeats it to the next" (so Jenni [lamed illocutionis rubric 622]; Radak). For לְ with the verb הביע, see Prov 1:23 (אַבִּ֣יעָה לָכֶ֣ם רוּחִ֑י). Cf. the analogous clause in Ps 145:4—דּ֣וֹר לְ֭דוֹר יְשַׁבַּ֣ח מַעֲשֶׂ֑יךָ, which most modern translations understand as "one generation will declare to another" (cf. NIV, NLT, ESV, NJPS, NET, HFA, ZÜR, GNB etc.; so also Jerome: generatio ad generationem; but see LXX: γενεὰ καὶ γενεὰ). Bratcher and Reyburn summarize the verse as follows: "Each day talks about God's glory to the next day... Every night shares knowledge of God with the following night" (1991, 189). The image is perhaps similar to the Seraphim in Isa 6, who proclaim YHWH's glory to one another— וְקָרָ֨א זֶ֤ה אֶל־זֶה֙ וְאָמַ֔ר קָד֧וֹשׁ׀ קָד֛וֹשׁ קָד֖וֹשׁ יְהוָ֣ה צְבָא֑וֹת מְלֹ֥א כָל־הָאָ֖רֶץ כְּבוֹדֽוֹ׃.

Alternative Diagram #2

Option 2: יוֹם לְיוֹם//לַיְלָה לְּלַיְלָה as adverbials. "Day after day they pour forth speech; night after night they reveal knowledge" (NIV, cf. NLT, NET; so IBHS 31.3b; Rashi). Cf. the use of similar phrases: יוֹם יוֹם (e.g., Gen 39:10; Exod 15:16; Isa 58:2; Ps 61:9; 68:20; Prov 8:30, 34), מִיוֹם לְיוֹם (e.g., Ps 96:2), מִיוֹם אֶל יוֹם (I Chr 16:23), or לְיוֹם בְּיוֹם (II Chr 24:11). (As the Masoretes noted, the phrase יוֹם לְיוֹם occurs only here in the Bible. This is also the only time the word לַיְלָה is prefixed by a lamed preposition.) However, if this interpretation were correct, we would expect plural verbs, to match השמים and רקיע in the previous verse. All of the following pronominal references to השמים and רקיע are plural (e.g., קום [v. 5a], בהם [v. 5c]).

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

No Lexical notes to display for this diagram. Other notes for V. 3

Lexical Notes

Associate with V-4-Alternative-v-4b-as-independent-clause

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).

Phrase-Level

No Phrasal notes to display for this diagram.

Verbal Notes

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Add Exegetical Note

V. 4

Preferred

(Preferred, but not confirmed); edit diagram

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

Diagram Code

 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

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 {{Diagram/Display | Chapter=19|DiagramID=V-4-None }}

Grammar Notes

Grammar Notes for this diagram

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).

Other notes for V. 4

V. 4 - Alternative Diagram Notes

Associate with V-4-None

As Calvin notes, "This verse receives two almost contrary interpretations, each of which, however, has the appearance of probability."
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).

Lexical Notes

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Phrase-Level

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Verbal Notes

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Add Exegetical Note

Alternative - v. 4b as independent clause

(Alternative); edit diagram

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

Diagram Code

 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

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 {{Diagram/Display | Chapter=19|DiagramID=V-4-Alternative-v-4b-as-independent-clause }}

Grammar Notes

No Grammar notes to display for this diagram. Other notes for V. 4

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).

V. 4 - Alternative Diagram Notes

Associate with V-4-Alternative-v-4b-as-independent-clause

As Calvin notes, "This verse receives two almost contrary interpretations, each of which, however, has the appearance of probability."
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).

Lexical Notes

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Phrase-Level

No Phrasal notes to display for this diagram.

Verbal Notes

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Add Exegetical Note

Vv. 5-6a

Preferred

(Preferred, but not confirmed); edit diagram

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

Diagram Code

 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

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 {{Diagram/Display | Chapter=19|DiagramID=Vv-5-6a-None }}

Grammar Notes

Grammar Notes for this diagram

Note on Alternative Diagram

For discussion of the emendation קוֹלָם, see the exegetical issue The Text and Meaning of Ps 19:5a.

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).

Lexical Notes

Lexical Notes for this diagram

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."

Other notes for Vv. 5-6a

Lexical Notes

Associate with Vv-5-6a-None

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

Phrasal Notes for this diagram

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).

Other notes for Vv. 5-6a

Phrase-Level Notes

Associate with Vv-5-6a-None

The prepositional phrase לָר֥וּץ modifies the verb ("is glad... to run"). Cf. 1 Sam 6:13—וַֽיִּשְׂמְח֖וּ לִרְאֹֽות (Jenni 2000, rubric 7924).

Verbal Notes

Verbal Notes for this diagram

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).

Add Exegetical Note

Alternative - v. 5a read with קוֹלָם

(Alternative); edit diagram

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

Diagram Code

 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

Copy to display elsewhere

 {{Diagram/Display | Chapter=19|DiagramID=Vv-5-6a-Alternative-v-5a-read-with }}

Grammar Notes

No Grammar notes to display for this diagram. Other notes for Vv. 5-6a

Note on Alternative Diagram

For discussion of the emendation קוֹלָם, see the exegetical issue The Text and Meaning of Ps 19:5a.

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).

Lexical Notes

No Lexical notes to display for this diagram. Other notes for Vv. 5-6a

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."

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

No Phrasal notes to display for this diagram. Other notes for Vv. 5-6a

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).

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).

Verbal Notes

No Verbal notes to display for this diagram. Other notes for Vv. 5-6a

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).

Add Exegetical Note

V. 6b - Preferred

(Preferred, but not confirmed); edit diagram

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

Diagram Code

 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

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 {{Diagram/Display | Chapter=19|DiagramID=V-6b-None }}

Grammar Notes

No Grammar notes to display for this diagram.

Lexical Notes

Lexical Notes for this diagram

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

Phrasal Notes for this diagram

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).

Verbal Notes

No Verbal notes to display for this diagram.

Add Exegetical Note

V. 6b

Preferred

(Preferred, but not confirmed); edit diagram

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

Diagram Code

 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

Copy to display elsewhere

 {{Diagram/Display | Chapter=19|DiagramID=V-6b-None }}

Grammar Notes

No Grammar notes to display for this diagram.

Lexical Notes

Lexical Notes for this diagram

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

Phrasal Notes for this diagram

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).

Verbal Notes

No Verbal notes to display for this diagram.

Add Exegetical Note

V. 7

Preferred

(Preferred, but not confirmed); edit diagram

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

Diagram Code

 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

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 {{Diagram/Display | Chapter=19|DiagramID=V-7-None }}

Grammar Notes

Grammar Notes for this diagram

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

Lexical Notes for this diagram

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.

Phrase-Level

No Phrasal notes to display for this diagram.

Verbal Notes

No Verbal notes to display for this diagram.

Add Exegetical Note

V. 8

Preferred

(Preferred, but not confirmed); edit diagram

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

Diagram Code

 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

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 {{Diagram/Display | Chapter=19|DiagramID=V-8-None }}

Grammar Notes

Grammar Notes for this diagram

Text-Critical Notes

תּוֹרַת: The manuscript 11QPs-c probably reads תור]ות] (cf. DJD XXIII, 59-60).

Lexical Notes

Lexical Notes for this diagram

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").

Phrase-Level

No Phrasal notes to display for this diagram.

Verbal Notes

No Verbal notes to display for this diagram. Other notes for V. 8

Verbal Notes

Associate with V-8-None

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).

Add Exegetical Note

V. 9

Preferred

(Preferred, but not confirmed); edit diagram

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

Diagram Code

 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

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 {{Diagram/Display | Chapter=19|DiagramID=V-9-None }}

Grammar Notes

No Grammar notes to display for this diagram.

Lexical Notes

Lexical Notes for this diagram

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).

Phrase-Level

No Phrasal notes to display for this diagram.

Verbal Notes

Verbal Notes for this diagram

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).

Add Exegetical Note

Vv. 10–11

Preferred

(Preferred, but not confirmed); edit diagram

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

Diagram Code

 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

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 {{Diagram/Display | Chapter=19|DiagramID=Vv-1011-None }}

Grammar Notes

No Grammar notes to display for this diagram. Other notes for Vv. 10–11

Grammar & Textual Notes

Some scholars want to emend יראת to read אמרת (so BHS, citing Ps 119:38), but there is no manuscript evidence to support this reading. It is for good reason that modern translations have rejected it.
On the construction עֵדוּת יְהוָה נֶאֱמָנָה "YHWH's rules are faithfulness >> faithful" cf. Brockelman 14be.
Older grammarians analyzed the participle הנחמדים as in apposition to משפטי יהוה. E.g., "The demonstrative force of the article... includes those instances in which the article, mostly to a participle, joins on a new statement concerning a preceding noun. Although such participles, etc., are no doubt primarily regarded always as in apposition to a preceding substantive, the article nevertheless has in some of these examples almost the force of הוּא (הִיא/הֵמָּה) as the subject of a noun-clause [cf. Pss 33:15; 49:7; 104:3]... When such a participle has another co-ordinate with it, the latter is used without the article, since according to the above it strictly speaking represents a second predicate...; e.g., Job 5:10" (GKC 126b). So Hupfeld: "Aposs. zunächst zu משפטי יהוה, aber dem Sinn nach zu allen vorhergg. Wörtern für d. Gesetz. Zur Form der Appos. mit dem Artikel vgl. 18,33.48. 49,7" (1855, 419).
Waltke and O'Connor discuss use of ה in הנחמדים as an example of the "anaphoric use of the article," which is "based on the previous mention of the thing referred to" (IBHS 13.5.2d). In this usage, the article functions in a manner similar to a relative particle. This "so-called relative use of the article is most common with participles" (IBHS 13.5.2d).

Lexical Notes

No Lexical notes to display for this diagram. Other notes for Vv. 10–11

Lexical Notes

Eaton also argues that "The description of this revelation ['the fear of YHWH'] as טהורה may well denote a sun-like brilliance, so that we should render 'clear-shining' or 'radiant' (AV, RSV) rather than 'clean' or 'holy' (Gunkel heilig, LXX άγνός, Jerome mundus). The Aramaic טיהרא is used of a bright sky and of midday (M. Jastrow, Dictionary of the Targumim..., p. 530), while in Hebrew טהר denotes 'clear brilliance' in Exod. xxiv. 10 and טֳהָר means 'lustre' in Ps lxxxix. 45... If then the psalm here pictures the revealed religion of Yahweh, the sum of his commandments as a radiant, enlightening sun, the appropriateness of the following עומדת לעד now appears: this light of revelation is as constant and enduring as the sun which Yahweh has created to operate so unfailingly" (Eaton 1968, 605). It could be that 'ethically clean' (HALOT, cf. SDBH; cf. Ps 12:7 and Pr 15:26) is the primary meaning, but that the quality of 'radiance' is also evoked.
מִשְׁפְּטֵי: "God’s mišpāṭîm are the individual commandments as well as the summary of the entire law" (TDOT 1998, 94). Cf. Ex. 21:1.
SDBH defines נפת as "virgin honey, dripping straight from the honeycomb; ≈ regarded as very desirable food of high quality." The 'honeycomb' is "associated with sweetness and health" (SDBH).

Phrase-Level

No Phrasal notes to display for this diagram. Other notes for Vv. 10–11

Phrase-Level Notes

יִרְאַת יְהוָה: Fearing YHWH is the essence of covenant obedience (cf. Deut 10:12-13; cf. the reference to the faithful as יראי יהוה [e.g., Ps 118]). Thus, "the fear of YHWH" is used here as a metonymy for the requirements of the covenant—"the religion commanded by Yahweh, a synonym for his תורה" (Eaton 1968, 605). The phrase "fear of YHWH" refers to the fear which people experience because of YHWH (an objective genitive). Hence, "fear of YHWH" = "fearing YHWH."
The waw phrases in v. 11 ("gold and much pure gold... honey and virgin honey from the honeycomb") indicate addition: "they are better than gold and [they are even better than] much pure gold..." In English, the waw is better translated as "even." So e.g., ESV: "More to be desired are they than gold, even much fine gold..." (so NLT, NET; cf. KJV "yea"; cf. NIV: "than gold, than much pure gold").
On the definite article of הַנֶּחֱמָדִים, see the note in the Grammar layer.

Verbal Notes

No Verbal notes to display for this diagram. Other notes for Vv. 10–11

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).
The verb צדק (a denominative form) is stative (cf. BDB).
The KJV/ESV has a modal nuance for נֶּחֱמָדִים: "more to be desired." Most English versions translate it as indicative: "more desirable than" (GNT, NLT, NJPS) >> "of greater value than" (NET)

Add Exegetical Note

V. 12

Preferred

(Preferred, but not confirmed); edit diagram

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

Diagram Code

 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

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 {{Diagram/Display | Chapter=19|DiagramID=V-12-None }}

Grammar Notes

Grammar Notes for this diagram

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

Lexical Notes for this diagram

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

Phrasal Notes for this diagram

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

Verbal Notes for this diagram

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.

Add Exegetical Note

Vv. 13–14a

Preferred

(Preferred, but not confirmed); edit diagram

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

Diagram Code

 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

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 {{Diagram/Display | Chapter=19|DiagramID=Vv-1314a-None }}

Grammar Notes

No Grammar notes to display for this diagram. Other notes for Vv. 13–14a

Grammar & Textual Notes

The LXX reads καὶ ἀπὸ ἀλλοτρίων, probably from גם מזרים (cf. Sept-D 2011, 1548). This reading, which results from the confusion of ד with ר, hardly fits the context and is clearly secondary.
On the meaning of זדים, see The Meaning of זֵדִים in Ps 19:14.

Lexical Notes

No Lexical notes to display for this diagram. Other notes for Vv. 13–14a

Lexical Notes

Milgrom summarizes the significance of vv. 13-14 as follows: "The psalmist has extolled the keeping of the Law for its manifold benefits (vv. 8-12) but he now asks the rhetorical question: who can know the entire law and thereby prevent inadvertencies? Furthermore, beyond the scope of law and human wisdom lies the unchartable realm of the hidden, the unconscious sins. In this matter, he can only turn to God and implore that he be cleared. Finally, as regards deliberate sins, man requires restraint in the face of temptation and passion and for this he asks divine aid. Having covered the entire range of human evil, the psalmist's conclusion follows irrefutably: 'then I shall be perfect'" (Milgrom 1967, 121).
With the words שְׁגִיאוֹת ,נִּסְתָּרוֹת, and זֵּדִים, "The psalmist enumerates 3 categories of wrongdoing according to the criterion of intention" (Milgrom 1967, 120). According to Milgrom, the first category (נִּסְתָּרוֹת) refers to "acts of which the doer is unconscious and which are sinful" (cf. 1QS 5:11-12), the second category (שְׁגִיאוֹת) refers to "acts of which the doer is conscious but whose sinfulness he learns afterwards," and the third category (זֵּדִים) refers to "presumptuous sins" (1967, 120; cf. Clines 1974, 7).
For זֵּדִים, see The Meaning of זֵדִים in Ps 19:14.

Phrase-Level

No Phrasal notes to display for this diagram. Other notes for Vv. 13–14a

Phrase-Level Notes

The preposition מן in the phrases מנסתרות and מפשע רב probably indicates detachment. Literally: "be free (in terms of guilt) from" (cf. Num 5:31 וְנִקָּ֥ה הָאִ֖ישׁ מֵעָוֹ֑ן; Job 10:14 וּ֝מֵעֲוֹנִ֗י לֹ֣א תְנַקֵּֽנִי).
On the phrase חשך מן, cf. 1 Sam 25:39—בָּר֣וּךְ יְהוָ֡ה אֲשֶׁ֣ר רָב֩ אֶת־רִ֨יב חֶרְפָּתִ֜י מִיַּ֣ד נָבָ֗ל וְאֶת־עַבְדּוֹ֙ חָשַׂ֣ךְ מֵֽרָעָ֔ה

Verbal Notes

No Verbal notes to display for this diagram. Other notes for Vv. 13–14a

Verbal Notes