Psalm 20 Discourse

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Guardian: Mari Strube

About the Discourse Layer

Our Discourse Layer includes four additional layers of analysis:

  • Participant analysis
  • Macrosyntax
  • Speech act analysis
  • Emotional analysis


For more information on our method of analysis, click the expandable explanation button at the beginning of each layer.

Participant Analysis

  What is Participant Analysis?

Participant Analysis focuses on the characters in the psalm and asks, “Who are the main participants (or characters) in this psalm, and what are they saying or doing? It is often helpful for understanding literary structure, speaker identification, etc.

For a detailed explanation of our method, see the Participant Analysis Creator Guidelines.

There are 4 participants/characters in Psalm 20:

YHWH's anointed
King


YHWH
"God"
"God of Jacob"
YHWH's name
YHWH's right hand

The people

"Those who boast in chariotry and horses"

  • YHWH's anointed is identified as the king in v.10. However, the psalm does not present an explicit reference to the king's name.
  • V. 10: “Unnamed King:” Although Psalm 20 does not reveal the name of the king, the superscription suggests king David as a plausible candidate. Additionally, Psalm 20 presents similar language to passages related to David:
    • Psalm 18 closes with a statement about God's love to David, the anointed king (cf. Ps 18:50 and 2 Sam 7). Psalm 20 mentions YHWH's anointed king (cf. vv. 7 and 10). In Psalm 18:6, David called YHWH in his trouble, distress. In Psalm 20:1, the people prayed on behalf of YHWH's anointed king asking YHWH to answer him on the day of trouble. In addition, Villanueva noted that "as David declared that God was his 'stronghold' (misgab) (18:2), so they pray God will 'protect' (sagab) (20:1) their king."[1] Moreover, both psalms mention God's right hand as well as God's answer coming from heaven.[2]
    • In Ps 20:8, we read about some people who go to battle trusting in their military weapons (horses and chariots). God's people, however, go to battle trusting in the name of YHWH. "According to the law Israel was to have no standing army; and the law that was laid down for the king speaks warmly against his multiplying horses to himself (Deut. xvii. 16). Both during the time of the Judges and also in the reign of David these regulations were observed; but under Solomon, who acquired for himself a vast number of horses and chariots (1 Kings x. 26-29), matters already became different. It is therefore a confession, which harmonises with the time of David, that is made here in v. 8, that, as compared with their enemies, more especially the Syrians, Israel’s glory is solely the sure defence and weapon of the name of their God. David speaks in the same way to Goliath (1 Sam. xvii. 45)."[3]
    • In conclusion, the king to whom Psalm 20 refers was likely David. However, he remains unnamed so that the psalm's message would not be exclusive to David. Instead, the message of Psalm 20 would be suitable for other kings and perhaps even other addressees who may find themselves facing a day of trouble.[4]
  • From Story Behind: The anointed one is a person who was chosen and empowered by YHWH to accomplish a certain task. He was afforded special blessing and protection from God.[5] Often, God's blessing was affirmed by anointing the chosen one with oil. Since kings were typically anointed with oil for the task of ruling over Israel,[6] the designation "anointed one" became synonymous with "king."[7]
  • The people are those under the king's authority. They pray on behalf of the king and trust YHWH's power to grant victory.
  • Those who boast in chariotry and horses": They were opponents of the king and his people, although their exact identity is unknown. Israelite kings were forbidden from accumulating horses just as Israel was forbidden from having a standing army.[8] Rather than trusting in weapons of war and soldiers, the Israelites were to trust in God's power to win victory. In fact, overconfidence in military might was considered just as impious as reliance on foreign nations.[9]
Hebrew Verse English
לַמְנַצֵּ֗חַ מִזְמ֥וֹר לְדָוִֽד׃ 1 For the director. A psalm by David.
יַֽעַנְךָ֣ יְ֭הוָה בְּי֣וֹם צָרָ֑ה 2a May YHWH answer you on the day of trouble!
יְ֝שַׂגֶּבְךָ֗ שֵׁ֤ם ׀ אֱלֹהֵ֬י יַעֲקֹֽב׃ 2b May the name of the God of Jacob protect you!
יִשְׁלַֽח־עֶזְרְךָ֥ מִקֹּ֑דֶשׁ 3a May he send you help from the sanctuary
וּ֝מִצִּיּ֗וֹן יִסְעָדֶֽךָּ׃ 3b and sustain you from Zion!
יִזְכֹּ֥ר כָּל־מִנְחָתְךָ 4a May he remember every offering of yours
וְעוֹלָתְךָ֖ יְדַשְּׁנֶ֣ה סֶֽלָה׃ 4b and accept your burnt offering! Selah.
יִֽתֶּן־לְךָ֥ כִלְבָבֶ֑ךָ 5a May he give you that which is according to your heart’s desire,
וְֽכָל־עֲצָתְךָ֥ יְמַלֵּֽא׃ 5b and may he fulfill your whole plan!
נְרַנְּנָ֤ה ׀ בִּ֘ישׁ֤וּעָתֶ֗ךָ 6a May we shout for joy over your victory,
וּבְשֵֽׁם־אֱלֹהֵ֥ינוּ נִדְגֹּ֑ל 6b and in the name of our God may we array ourselves with banners!
יְמַלֵּ֥א יְ֝הוָ֗ה כָּל־מִשְׁאֲלוֹתֶֽיךָ׃ 6c May YHWH fulfill all your requests!
עַתָּ֤ה יָדַ֗עְתִּי כִּ֤י הוֹשִׁ֥יעַ ׀ יְהוָ֗ה מְשִׁ֫יח֥וֹ 7a Now, I know that YHWH has granted victory to his anointed.
יַ֭עֲנֵהוּ מִשְּׁמֵ֣י קָדְשׁ֑וֹ 7b He will answer him from his holy heaven
בִּ֝גְבֻר֗וֹת יֵ֣שַׁע יְמִינֽוֹ׃ 7c with the saving mighty deeds of his right hand.
אֵ֣לֶּה בָ֭רֶכֶב וְאֵ֣לֶּה בַסּוּסִ֑ים 8a Some [boast] in chariotry and others [boast] in horses,
וַאֲנַ֓חְנוּ ׀ בְּשֵׁם־יְהוָ֖ה אֱלֹהֵ֣ינוּ נַזְכִּֽיר׃ 8b but we will boast in the name of YHWH our God.
הֵ֭מָּה כָּרְע֣וּ וְנָפָ֑לוּ 9a They have collapsed and fallen,
וַאֲנַ֥חְנוּ קַּ֝֗מְנוּ וַנִּתְעוֹדָֽד׃ 9b but we have risen and stood upright.
יְהוָ֥ה הוֹשִׁ֑יעָה הַ֝מֶּ֗לֶךְ 10a YHWH, grant victory to the king!
יַעֲנֵ֥נוּ בְיוֹם־קָרְאֵֽנוּ׃ 10b May he answer us on the day of our calling!

vv. 2-6: The identity of the addressee: You (second-person singular)

  • In the context of Psalm 20, the personal pronoun "you" refers to YHWH's anointed, that is, the king (cf. vv. 7 and 10).

2-6 and 8-10: The identity of the speaker: The people

  • vv. 2-6: The speaker is unspecified but likely the people, that is, the congregation gathered to pray for the king.[10]
  • 2 Chronicles 20 presents a similar setting. In a time of war, King Jehoshaphat proclaimed a fast throughout all Judah and assembled the people in the temple area to seek help from God. As Wilson noted: "It seems that at the time of an impending military campaign, it was not unusual for king, people, and army to seek divine assistance through prayer, fasting, and temple liturgy."[11]
  • vv. 8-10: The speaker is unspecified but likely the people. Vv. 6, 8-10 present communal voice ("we" / "us") which could indicate "the people" as the speaker.
  • However, some commentators propose that Psalm 20 is a liturgical psalm which was intended to be sung by the congregation or by the Levites.[12] Moreover, Oesterley suggested vv. 2-5 contain a prayer for the king voiced by the priest.[13]
  • Perhaps this psalm is historically non-specific so that the prayers, especially vv. 2–6 and 10, "may be appropriately prayed in secondary usage on behalf of any sufferer who sits in need of intercession."[14]

v. 7: The identity of the singular subject: YHWH's anointed King, Priest, Prophet or Levite?

Unspecified.
  • Although the text does not specify the identity of the subject of יָדַעְתִּי (I know), the king is a plausible candidate. One reason for this view is that the speaker represented by "I" probably denotes the voice of the person addressed in vv. 2-6, that is, the king.[15] Additionally, the words of the speaker in v. 7 express confidence ("I know") that YHWH will answer (i. e., grant victory to) his anointed. This expression of confidence would be natural coming from the mouth of the king for three main reasons. First, the king, as YHWH's anointed (cf. Ps 20:7), was afforded special favor and protection from God (cf. 1 Sam 2:10; Ps 28:8; Hab 3:13). Second, kings would seek YHWH's aid in battle by offering sacrifices before the battle (cf. 1 Sam 7:9-10; 13:8-10; Ps 20:4). Third, this king also obeyed the divine command to not accumulate horses (cf. Deut 17:14-20 and Ps 20:8-9). Rather than trusting in weapons of war (e.g., chariots and horses), the Israelites were to trust in God's power to win victory. As a result of his obedience and YHWH's faithfulness, the king could be confident that God would answer him in his hour of need.
  • However, some scholars challenge the view that the speaker is the king and propose that he is either a prophet or a priest. Because the king offered sacrifices before the battle (cf. Ps 20:4) and sacrifices were sometimes accompanied by oracles (cf. 1 Sam 28:6; Num 23:1), the speaker would be a prophet who had received a divine oracle of salvation. Because divine communication could also occur through priests (cf. 2 Chron 24:20; Deut 33:8), the speaker may have been a priest. Priests were also responsible for offering sacrifices to God on behalf of the people (Lev 9). Since Psalm 20:4 mentions the offering of sacrifices, the speaker could be a priest announcing God's acceptance of the offerings.
  • Another alternative proposed is a Levite (priests and Levites had distinct roles, e.g. Num 18; 25:1-8) because of the similar context of 2 Chronicles 20. Based on that text, a temple Levite may have received an oracle which he then delivered to the king.
  • Nevertheless, alternatives to the king are weakened when considering that kings could also receive a word from God. For instance, in 2 Sam 23:1-3, David received a divine oracle. Moreover, Psalm 20:4 is referring to the one who brought the sacrifice (i.e., the king) instead of the one who performed the ritual sacrifice (i.e., a priest). Hence, the evidence used in support of identifying the speaker with a priest, prophet or Levite could just as easily support the view that the king is speaking in v. 7.
  • Because the options vary and evidence is scarce, the majority of scholars choose to abstain from identifying the speaker with one particular person, instead they present several combinations of options. For example, Dahood and Bullock suggest the speaker is either a priest or a prophet.[16] Perowne, on the other hand, considered the king or a Levite as options for the speaker in v.7.[17] An additional option is presented by Craigie who affirmed that either a priest, Levite, or prophet would be likely the speaker in v. 7.[18] Moreover, Bratcher and Reyburn along with Kirkpatrick thought that the king, a prophet, or a priest are better candidates for the identity of the speaker.[19]
  • In contrast to the above positions, Villanueva proposes that the shift from first person plural (“we”) to first person singular ("I") "does not necessarily mean a change of speaker. It could be a literary device employed to focus attention on the element of assurance. Having expressed their prayers for the king, the people have gained confidence that the Lord will answer."[20] Villanueva's proposal is novel, but it lacks supporting evidence.
  • In conclusion, although the text does not specify the identity of the subject of יָדַעְתִּי (I know), the king is a plausible candidate. This view has better support and makes the most sense within the context of the psalm.

Participant Relations Diagram

The relationships among the participants may be abstracted and summarized as follows:

Psalm 020 - PA Relations Diagram Updated.jpg

Psalm 020 - PA Mini-Story - Updated.jpg

Participant Analysis Summary Distribution

Psalm 020 Participant Distribution Updated .jpg

Macrosyntax

  What is Macrosyntax?

Macrosyntax Diagram

  Legend

Macrosyntax legend
Vocatives Vocatives are indicated by purple text.
Discourse marker Discourse markers (such as כִּי, הִנֵּה, לָכֵן) are indicated by orange text.
Macrosyntax legend - discourse scope.jpg The scope governed by the discourse marker is indicated by a dashed orange bracket connecting the discourse marker to its scope.
Macrosyntax legend - preceding discourse.jpg The preceding discourse grounding the discourse marker is indicated by a solid orange bracket encompassing the relevant clauses.
Subordinating conjunction The subordinating conjunction is indicated by teal text.
Macrosyntax legend - subordination.jpg Subordination is indicated by a solid teal bracket connecting the subordinating conjunction with the clause to which it is subordinate.
Coordinating conjunction The coordinating conjunction is indicated by blue text.
Macrosyntax legend - coordination.jpg Coordination is indicated by a solid blue line connecting the coordinating clauses.
Macrosyntax legend - asyndetic coordination.jpg Coordination without an explicit conjunction is indicated by a dashed blue line connecting the coordinated clauses.
Macrosyntax legend - marked topic.jpg Marked topic is indicated by a black dashed rounded rectangle around the marked words.
Macrosyntax legend - topic scope.jpg The scope of the activated topic is indicated by a black dashed bracket encompassing the relevant clauses.
Marked focus or thetic sentence Marked focus (if one constituent) or thetic sentences[21] are indicated by bold text.
Macrosyntax legend - frame setter.jpg Frame setters[22] are indicated by a solid gray rounded rectangle around the marked words.
[blank line] Discourse discontinuity is indicated by a blank line.
[indentation] Syntactic subordination is indicated by indentation.
Macrosyntax legend - direct speech.jpg Direct speech is indicated by a solid black rectangle surrounding all relevant clauses.
(text to elucidate the meaning of the macrosyntactic structures) Within the CBC, any text elucidating the meaning of macrosyntax is indicated in gray text inside parentheses.

If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.

Emendations/Revocalizations legend
*Emended text* Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation.
*Revocalized text* Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization.
(Click diagram to enlarge)


Psalm 020 - Macrosyntax - Ps 20 Updated.jpg

  • vv. 7-9:
    • There is a shift from a series of modal verbs to indicative statements.
    • There is also a person shift, from addressing YHWH's anointed (i.e., the king) in 2nd person to referring to YHWH's anointed in 3rd person.
    • The discourse marker עַתָּ֤ה (now) indicates the beginning of a new paragraph.
    • The perspective shifts to the 1st person.
    • The occurrence of YHWH in vv. 2 and 6 marks the beginning and end of the paragraph.
  • v. 10:
    • The vocative of direct address introduces a new paragraph.
    • There is a shift in modality (from a series of indicative to imperative and jussive).
    • This verse concludes with a final petition that corresponds to the introductory petition (v. 2).
  • The fronting in vv. 3-6 is most likely the result of structural symmetry. In vv. 3-6, the clauses (A-line and B-line) are waw-conjoined, and the first constituent of the B-line is structurally similar to the last constituent of the A-line (מ–preposition, ךָ-suffix, ךָ-suffix, ב–preposition). This pattern can be explained poetically as structural chiasm. The fronting of מִצִּיּ֗וֹן (v. 3), עוֹלָתְךָ֖ (v. 4), כָל־עֲצָתְךָ֥ (v. 5), בְשֵֽׁם־אֱלֹהֵ֥ינוּ (v. 6) results in chiastic structures. Therefore, the fronting of these words are for poetic structure.
    • v. 3: (a) May he send you help (b) from the sanctuary, (b') and from Zion (a') sustain you.
    • v. 4: (a) May he remember (b) every offering of yours, (b') and your burnt offering (a') may he accept.
    • v. 5: (a) May he give you (b) that which is according to your heart’s desire, (b') and your whole plan (a') may he fulfill.
    • v. 6: (a) May we shout for joy (b) over your victory, (b') and in the name of our God (a') may we array ourselves with banners!
Lunn refers to the structural symmetry in vv. 3-6 as a phenomenon of defamiliarised word order in parallel B-lines. Parallelism in Hebrew poetry can feature an "defamiliarisation" in word order between A lines and B lines. Therefore, if an A line follows the standard verb-subject-object word order, its parallel B line will frequently diverge from that word order.[23]
Possible additional reading for vv. 5b and 6b
Although the fronting in vv. 3-6 are for poetic structure, there are two cases in which the poetic fronting may coincide with a focus reading. These cases are:
1. v. 5b: "all your plan>>your whole plan" (כָל־עֲצָתְךָ֥). Before going into battle, the king sought to know YHWH's will. Hence, the petition in Ps 20:5 is for God's favorable response concerning the plan for battle.[24] Verse 5b would be rendered as "and May YHWH fulfill (even) your whole plan!"
2. v. 6b: "in the name of our God" (בְשֵֽׁם־אֱלֹהֵ֥ינוּ). YHWH is the one who wins victory. Setting up a banner was a sign of victory in battle.[25] Therefore, the people prayed that they would shout for joy and raise banners in celebration of the victory YHWH will win for the king. Verse 6b would be rendered as "and in the name of our God (and no one else), may we array ourselves with banners!"
  • The fronting in vv. 8-9:
    • vv. 8-9: The fronting of the pronouns in vv. 8 (אֵ֣לֶּה , וְאֵ֣לֶּה ,וַאֲנַ֓חְנוּ) and 9 (הֵ֭מָּה, וַאֲנַ֥חְנוּ) are for topic. Topical participants are usually expressed by means of pronouns.[26] In this case, the pronouns represent contrasting groups, namely, those who put their confidence in their military and those who put their confidence in YHWH. Likewise, the former group will suffer defeat in battle while the latter group will emerge victorious by God's hand.
  • v. 10 contains a clause-initial vocative (YHWH) of direct address. Psalm 20:1-6 records an intercessory prayer "directed rhetorically to the king, and thus only implicitly directed to God."[27] Then, in v. 10, the Psalm addresses God directly through the use of a vocative.
  • v. 4: Although the use for the term סֶֽלָה (Selah) in this psalm is uncertain, we can infer that it does not indicate the end of a paragraph because vv. 3-6 are bound together by a symmetrical pattern (cf. note below under word order). According to Alexander, one potential use for the term סֶֽלָה (Selah) in this psalm could be to mark "the pause in the performance of the psalm, during which the sacrifice was actually offered."[28] Therefore, the music may pause while the sacrifices are being made and then resume at the conclusion of the burnt offering.
  • v. 7: The discourse marker עַתָּ֤ה (now) acts as a rhetorical turning point signaling a shift in the speaker's frame of mind (from hopefulness to confidence in YHWH's answer) (cf. also Ps 39:7, in which עַתָּה signals the speaker shifting his attention to YHWH in desperate prayer).[29]
  • v. 7: The particle כִּ֤י acts as a complementizer to the verb יָדַ֗עְתִּי (I know); therefore, it is translated as "that".[30]
  • Coordinating clauses within a line: vv. 8a, 9b, and 9d.
  • Coordinating lines within a verse: vv. 3, 4, 5, 6, 8, 9c.
  • In this psalm, waw never coordinates verses; no verse begins with waw.


Speech Act Analysis

What is Speech Act Analysis?

The Speech Act layer presents the text in terms of what it does, following the findings of Speech Act Theory. It builds on the recognition that there is more to communication than the exchange of propositions. Speech act analysis is particularly important when communicating cross-culturally, and lack of understanding can lead to serious misunderstandings, since the ways languages and cultures perform speech acts varies widely.

For a detailed explanation of our method, see the Speech Act Analysis Creator Guidelines.

Summary Visual

Psalm 020 - SAS Updated.jpg

Speech Act Analysis Chart

The following chart is scrollable (left/right; up/down).

  Legend

Verse Hebrew CBC Sentence type Illocution (general) Illocution with context Macro speech act Intended perlocution (Think) Intended perlocution (Feel) Intended perlocution (Do)
Verse number and poetic line Hebrew text English translation Declarative, Imperative, or Interrogative

Indirect Speech Act: Mismatch between sentence type and illocution type		 Assertive, Directive, Expressive, Commissive, or Declaratory

Indirect Speech Act: Mismatch between sentence type and illocution type		 More specific illocution type with paraphrased context Illocutionary intent (i.e. communicative purpose) of larger sections of discourse

These align with the "Speech Act Summary" headings		 What the speaker intends for the address to think What the speaker intends for the address to feel What the speaker intends for the address to do



If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.

Emendations/Revocalizations legend
*Emended text* Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation.
*Revocalized text* Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization.

Psalm 020 - SA Table Updated.jpg

Emotional Analysis

  What is Emotional Analysis?

This layer explores the emotional dimension of the biblical text and seeks to uncover the clues within the text itself that are part of the communicative intent of its author. The goal of this analysis is to chart the basic emotional tone and/or progression of the psalm.

For a detailed explanation of our method, see the Emotional Analysis Creator Guidelines.


Emotional Analysis Chart

  Legend

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 020 - EA Table .jpg

Summary Visual

(Click visual to enlarge).


Psalm 020 - Emotional summary Updated.jpg

Affective Circumplex

  What is the affective circumplex?

The affective circumplex locates emotions on two axes: (1) positive vs. negative valence; and (2) active vs. passive activation. Since emotional terminology often carries unintended cultural connotations, the purpose of the circumplex is to ease translation of emotions across different languages and cultures.
Psalm 020 - Circumplex.jpg



Bibliography

Alexander, Joseph Addison. 1991. Commentary on Psalms. Grand Rapids, MI: Kregel Publications.
Barnes, Albert. 1869. Notes, Critical, Explanatory, and Practical, On the Book of Psalms. Vol. 1. New York.
Brannan, Rick. 2011. The Lexham Analytical Lexicon to the Greek New Testament. Bellingham: Lexham Press.
Bratcher, Robert G., and William D. Reyburn. 1991. A Translator's Handbook on the Book of Psalms. UBS Handbook Series. New York.
Briggs, Charles A., and Emilie Grace Briggs. 1906. A Critical and Exegetical Commentary on The Book of Psalms. Vol. I. New York: C. Scribner’s sons.
Brotzman, Ellis R., and Eric J. Tully. 2016. Old Testament Textual Criticism: A Practical Introduction. Grand Rapids: BakerAcademic.
Bullock, C. Hassell. 2015. Psalms. Volume 1: Psalms 1-72. Teach the Text Commentary Series. Edited by Mark Strauss and John Walton. Grand Rapids: BakerBooks.
Cheyne, Thomas Kelly. 1884. The Book of Psalms. London: Kegan Paul, Trench & Co.
Cook, John A. 2005. Genericity, Tense, and Verbal Patterns in the Sentence Literature of Proverbs. University of Wisconsin.
Craigie, Peter C. 2004. Word Biblical Commentary: Psalms 1–50. 2nd ed. Vol. 19. Nashville, TN: Nelson Reference & Electronic.
Dahood, Mitchell J. 1966. The Anchor Bible: Psalms I, 1-50. Garden City: Doubleday.
DeClaissé-Walford, Nancy L., Rolf A. Jacobson, and Beth Tanner. 2014. “Book One of the Psalter: Psalms 1–41,” in The Book of Psalms, ed. E. J. Young, R. K. Harrison, and Robert L. Hubbard Jr.. The New International Commentary on the Old Testament. Grand Rapids, MI: William B. Eerdmans Publishing Company.
Delitzsch, Franz Julius. 1883. A Commentary on the Psalms. New York: Funk and Wagnalls.
Fokkelman, J. P. 2000. Major Poems of the Hebrew Bible: At the Interface of Hermeneutics and Structural Analysis. Studia Semitica Neerlandica. Assen, The Netherlands: Van Gorcum.
Goldingay, John. 2006. Psalms: Psalms 1-41. Vol. 1. BCOT. Grand Rapids,MI: Baker Academic.
Hatch, Edwin, and Henry A. Redpath. 1897. A Concordance to the Septuagint and the Other Greek Versions of the Old Testament: Including the Apocryphal Books. Volume II. Oxford: Clarendon Press.[31]
Hengstenberg, Ernst W. 1869. Commentary on Psalms. Vol. 1. Edinburgh: T & T Clark.
Hoogendyk, Isaiah, ed. 2017. The Lexham Analytical Lexicon of the Hebrew Bible. Bellingham: Lexham Press.
Keel, Othmar. 1997. The Symbolism of the Biblical World: Ancient Near Eastern Iconography and the Book of Psalms. Translated by Timothy J. Hallett. Winona Lake: Eisenbrauns.
Kidner, Derek. 2008. Psalms 1-72 : An Introduction and Commentary. Nottingham: InterVarsity Press.
Kirkpatrick, Alexander F. 1916. The Book of Psalms. London: Cambridge University Press.
Jenni, Ernst. 1992. Die Hebräischen Präpositionen Band 1: Die Präposition Beth. Stuttgart: W. Kohlhammer.
Longman, Tremper, III and Peter Enns. 2008. Dictionary of the Old Testament: Wisdom, Poetry & Writings. Downers Grove, III.: Nottingham, England, IVP Academic.
Mays, James L. 2011. Psalms. Interpretation: A Bible Commentary for Teaching and Preaching. Louisville, KY: Westminster John Knox Press.
Oliver, Andrew. 1861. A Translation of the Syriac Peshito Version of the Psalms of David; With Notes Critical and Explanatory. London: E.P. Dutton & Co.[32]
Perowne, J. J. Stewart. 1870. The Book of Psalms: A New Translation with Introductions and Notes, Explanatory and Critical. Vol. I. London: Bell and Daldy.
Rogerson, J.w., and J. W. McKay. 1977. The Cambridge Bible Commentary on the New English Bible: Psalms 1-50. London.
Ross, Allen P. 2006. A Commentary on the Psalms 1-41. Vol. 1. Grand Rapids, MI: Kregel, 2011.
Van der Lugt, Pieter. 2013. Cantos And Strophes in Biblical Hebrew Poetry: With Special Reference to the First Book of the Psalter. Leiden, Netherlands: Brill.
Villanueva, Federico G. 2016. Psalms 1-72. Asia Bible Commentary. Cumbria, UK: Langham Global Library.
Waltner, James H. 2006. Believers Church Bible Commentary: Psalms. Scottdale, PA: Herald Press.
Wilson, Gerald H. 2002. The NIV Application Commentary: Psalms. Vol. 1. Grand Rapids: Zondervan.


Footnotes

  1. ↑ Villanueva 2016, 125; cf. also Goldingay 2006, 302 and Ps 18: 50.
  2. ↑ Pss 18:9,13, 35, 50; 20:2, 6.
  3. ↑ Delitzsch 1883, 363.
  4. ↑ Cf. Ross 2011, 491.
  5. ↑ 1 Sam 2:10; 2 Sam 22:51; Pss 28:8; 105:5; Hab 3:13; NIDOTTE.
  6. ↑ Pss 2:2; 45:7.
  7. ↑ Bratcher and Reyburn 1991, 250; Silva and Tenney 2009, 196.
  8. ↑ Cf. Deut 17:14-20; Isa 30:16, 31: 1-3.
  9. ↑ Ps 33:17, Hos 1:7, Isa 31:4. DBI 1998, 140, 1620; Waltner 2006, 113.
  10. ↑ Cf. Craigie 2004, 185; Davis 2012, 44; Prinsloo 2003, 380; Rogerson and McKay 1977, 91; Villanueva 2016, 124.
  11. ↑ Wilson 2002, 382.
  12. ↑ Kirkpatrick 1916, 106-107; Perowne 1870, 219.
  13. ↑ Oesterley 1959, 171.
  14. ↑ Jacobson and Tanner 2014, 215.
  15. ↑ Goldingay 2006, 301; cf. Ross 2011, 501.
  16. ↑ Dahood 1965, 128 and Bullock 2015, 143 and 144.
  17. ↑ Perowne 1870, 219.
  18. ↑ Craigie 2004, 186.
  19. ↑ Bratcher and Reyburn 1991, 197; Kirkpatrick 1916, 107.
  20. ↑ Villanueva 2016, 126.
  21. ↑ When the entire utterance is new/unexpected, it is a thetic sentence (often called "sentence focus"). See our Creator Guidelines for more information on topic and focus.
  22. ↑ Frame setters are any orientational constituent – typically, but not limited to, spatio-temporal adverbials – function to "limit the applicability of the main predication to a certain restricted domain" and "indicate the general type of information that can be given" in the clause nucleus (Krifka & Musan 2012: 31-32). In previous scholarship, they have been referred to as contextualizing constituents (see, e.g., Buth (1994), “Contextualizing Constituents as Topic, Non-Sequential Background and Dramatic Pause: Hebrew and Aramaic evidence,” in E. Engberg-Pedersen, L. Falster Jakobsen and L. Schack Rasmussen (eds.) Function and expression in Functional Grammar. Berlin: Mouton de Gruyter, 215-231; Buth (2023), “Functional Grammar and the Pragmatics of Information Structure for Biblical Languages,” in W. A. Ross & E. Robar (eds.) Linguistic Theory and the Biblical Text. Cambridge: Open Book Publishers, 67-116), but this has been conflated with the function of topic. In brief: sentence topics, belonging to the clause nucleus, are the entity or event about which the clause provides a new predication; frame setters do not belong in the clause nucleus and rather provide a contextual orientation by which to understand the following clause.
  23. ↑ Cf. Lunn 2004, 96.
  24. ↑ Jacobson and Tanner 2014, 217.
  25. ↑ NIDOTTE; Bratcher and Reyburn 1991, 200; Jacobson and Tanner 2014, 216; Dahood 1966, 128.
  26. ↑ Cf. Lunn 2006, 77.
  27. ↑ Jacobson and Tanner 2014, 216.
  28. ↑ Alexander 1864, 100-101.
  29. ↑ Jacobson and Tanner 2014, 218.
  30. ↑ Cf. BHRG, §40.29.2, page 434.
  31. ↑ Available at archive.
  32. ↑ Oliver added the following translation footnote for Ps 20:5: "Ver. 5. Shall we be exalted, ܢܬܬܪܝܡ. A.V. We will set up our banners, נִדְגֹּל. The translator probably read נִגְדַּל and also the LXX, who have μεγαλυνθησόμεθα" (Oliver 1861, 32). Available at archive.