Psalm 21 Verse-by-Verse

Back to Psalm 21 overview page.

Welcome to the DRAFT Verse-by-Verse Notes for Psalm 21!

The Verse-by-Verse Notes present scholarly, exegetical materials (from all layers of analysis) in a verse-by-verse format. They often present alternative interpretive options and justification for a preferred interpretation. The Verse-by-Verse Notes are aimed at consultant-level users.

The discussion of each verse of this psalm includes the following items.

1. A link to the part of the overview video where the verse in question is discussed.
2. The verse in Hebrew and English.
3. An expanded paraphrase of the verse.
4. A grammatical diagram of the verse, which includes glosses for each word and phrase.
5. A series of notes on the verse, which contain information pertaining to the interpretation of the psalm (e.g., meaning of words and phrases, poetic features, difficult grammatical constructions, etc.).

Introduction

Structure

Poetic Structure

• The psalm is framed by an inclusio in vv. 2, 14 יהוה בעזך YHWH because of/in your strength. This inclusio emphasizes the unity of the psalm as a whole.
• The psalm is split between two main sections (vv. 2–7 // vv. 8–13).
  • Each section has a similar beginning.
    • Both mention YHWH’s name, the king and contain alliteration in the second lines—וב-מאד / וב-ימוט)
  • Each section has a similar ending.
    • פָּנִים + (verb) כִּי + שִׁית
  • These sections are each split into two further subsections.
    • Each subsection has six lines / three verses each.
    • Each of these subsections contains a כִּי clause in the initial or final bicola.
    • Each subsection has a similar ending.
      • פנים/ראש + (verb) שִׁית
    • The first and second subsection also share the additional similarities of בְרָכ֣וֹת and alliteration—תְ֭קַדְּמֶנּוּ / תְּחַדֵּ֥הוּ
  • The first section contains an ABC/BAC pattern that binds vv. 2-7 together.
• The psalm concludes in v. 14 with the reference back to the beginning line of the psalm.
• Considering that "the verselines form two cantos of six verselines and are concluded by a relatively separate one-line strophe. From this perspective v. 8 is the pivotal line (> 6+1+6 verselines). V. 8b is the central colon (> 13+1+13 cola)."
• The opening lines (v. 5) from the second strophe where we see the life that has been granted to the king are stark contrast to the opening lines (v. 11) in the fourth strophe where the king's enemies are utterly destroyed.
• In v. 8 there is a change again as YHWH is referred to in the third-person. An argument could be made for this verse being combined with either the preceding section, or what follows. Alternatively, the location of v. 8 in the very centre of the psalm and the distinctive nature of the verse's content could be an argument for it being separated into it's own section.
• Multiple verbs in vv. 9-13. have semantic connections to actions with the hand, that of reaching, stretching, weaving The use of the term שֶׁ֑כֶם (shoulder) rather than עֹרֶף (back). שֶׁ֑כֶם is connected more with the arm than עֹרֶף.

Poetic Features

There are several poetic features in this psalm that help provide unity and structure to the text. These include:

Placing and Facing

• The verb שׁית (to set, stand, place) is distributed (4x) evenly throughout the psalm and helps structure the psalm (appearing in the final bicola of each of the four main stanzas). In three of these instances it is followed by a form of פָּנִים (face) either on the same line or the coordinating line that follows. The exception to this is the first instance, where the semantically related term רֹאשׁ (head) is used instead.

From Strength to Strength

• The psalm is framed by an inclusio (vv. 2,14) which includes the identical phrase יְֽהוָ֗ה בְּעָזְּךָ֥ translated as "YHWH because of/in your strength". In the introductory line this strength is the grounds for the king's rejoicing, while in the concluding verse it is the reason for why the congregation should join together in exalting YHWH. Apart from these two occurrences the word עֹז (strength) appears nowhere else in the psalm, but the theme of strength extends throughout, in the use of various connected nouns and verbal actions (Bratcher-Reyburn 1991:204). In vv. 3-7 YHWH is the subject and agent of these verbal actions (one exception is in v. 10b where fire is the subject). We then see a transition in the centre verse of the psalm (v. 8) through a change in subject as the king who has received the benefits of YHWH's strength is acknowledged as trusting in YHWH and we see that through the faithfulness of YHWH this covenant king will not be shaken. Now from vv. 9-13 onwards the king is predominantly the subject of the verbal actions that firstly see his enemies brought under his control with terms connected to strength and finally ends in their ultimate defeat. The king's reign endures (v. 5) while even his enemies posterity is utterly destroyed (v. 11).

Participant Analysis

King as subject vv. 9-13

• A key factor in determining the core structure of the psalm is the identitity of the addressee in vv. 9-13. There is ambiguity as to whether the identity of the addressee in this section is the king or YHWH. While some commentators see the overarching theme of God's might (which forms an inclusio around the psalm) and the "language of divine acts" as a reason to favor YHWH as the subject of the second-person references in the second half of the psalm, there are significant challenges to this approach. One problem includes the change in person of references to YHWH from second to third person. Instead, the king is preferred as the subject of the second-person references in vv. 9-13 based on the switch from the second-person reference to YHWH in vv. 2-7 to the third-person in v. 8. The direct address of the king in third-person in v.8 then accounts well for a transition of the leader or congregation speaking to the king in the second-person in vv. 9-13. The vocative YHWH in v. 14 then changes the addressee from the king back to YHWH again to close out the psalm. For further analysis of this issue please see the exegetical issue The Subject(s) in Ps 21:9-13.

Superscription (v.1)

v. 1

Watch the Overview video on v. 1.

v.	Hebrew	Close-but-Clear
1	לַמְנַצֵּ֗חַ מִזְמ֥וֹר לְדָוִֽד׃	For the director. A psalm by David.

Expanded Paraphrase

For the director. A psalm of David.

Grammatical Diagram

Notes

• See our discussion of לַמְנַצֵחַ and the Translation Challenges.

• The meaning of a psalm of David (לְדָוִד) in the superscription impacts whether David (who is not mentioned explicitly elsewhere in the psalm) should be attributed as the author. For further discussion of this issue see לְדָוִד.

The king rejoices (vv. 2-7)

vv. 2-4

v. 2

v.	Hebrew	Close-but-Clear
2a	יְֽהוָ֗ה בְּעָזְּךָ֥ יִשְׂמַח־מֶ֑לֶךְ	YHWH, the king rejoices because of your strength,
2b	וּ֝בִישׁ֥וּעָתְךָ֗ מַה־יָגֵיל מְאֹֽד׃	and how greatly he exults because of your salvation.

Expanded Paraphrase

YHWH, the king who is in covenant with you and responsible for leading your people rejoices because of your strength which has established him as king, and causes him to prosper and how greatly he exults because of your salvation from those who oppose him.

Grammatical Diagram

Notes

• The vocative in v. 2a is understood as clause-initial identifying the addressee.
• YHWH is the creator of heaven and earth and the covenant God of Israel revealing himself to Moses (Ex 3:14) and to David, Israel's king (2 Sam 7; 1 Chron 17:11-14; 2 Chron 6:16). He is inherently strong
• The king is David (or a descendant within the Judean dynasty) to whom the Psalm is attributed who has been anointed and placed in his position by YHWH (1 Sam 16:13).The king is the supreme secular and male ruler of a nation or people; [he is] associated with authority, power, honor, but also with justice; also used as a reference to one's deity. The king is also responsible for leading the people in battle 1 Sam 8:4–7, 19-20.YHWH's strength brings rejoicing to it's beneficiaries. He gives strength to his king (1 Sam 2:10).A number of events, things, and activities constitute the occasion for expressing שָׂמַח. Meeting a loved one (Ex 4:14; Judg 9:13), receiving good news (1 Sam 11:9; 19:5; 2 Sam 1:20; 1 Kgs 5:7 [21]; 1 Chron 29:9; Jer 20:15), protection from the elements (Jon 4:6), release from imprisonment (Jer 41:13), victory over an enemy (1 Sam 19:5; 2 Sam 1:20; Amos 6:13), great wealth (Job 31:25), the ruin/misfortune of an enemy (22:19; 31:29).
• The prepositional phrase בְּעָזְּךָ֥ translated because of your strength in v. 2a precedes the verb and is understood as marking topic.
• God and his works on people’s behalf (esp. Israel)...often precede the explicit cause or object of rejoicing, some of which are divine activities (salvation—Pss 9:14 [15]; 13:5 [6]; 21:1 [2]; Isa 25:9.
• יָשַׁע is understood more in the sense of providing help through difficulty rather than removal from a situation. Israelite victory in battle is attributed to YHWH (Deut 20:2-4; 2 Sam 23:9–12) and YHWH is understood to be the saving refuge of his anointed (Ps 28:8).
• There is a Ketiv/Qere issue in v. 2b with the Ketiv form יָגֵיל diagrammed as the preferred reading and the Qere יָגֶל as an emendation. The Qere reading could be based on an alternative root גלל and mean something like "to roll away". However, it seems best to understand the Qere form as an alternative form of יגיל, which, following the exclamation מה, has been naturally shortened with a decrease in tone into יָגֶל . Because of this the Ketiv reading יָגֵיל with מַה retained has been kept as the preferred text. Therefore, the issue here is with vocalization and not meaning, with the Qere form rendering the same gloss "he exults".
• The Hebrew terms יִשְׂמַח and יָגֵיל are synonyms. In SDBH they share the gloss "to rejoice" though יָגֵיל is given an additional option "to be glad". In this case two different terms were in English translation. To rejoice was selected for יִשְׂמַח, this is supported by HALOT, TLOT, and BDB. There was less support for יָגֵיל being glossed as "to be glad" (which is really conveying a state of being rather than describing an action), whereas in the Qal "גִּיל (like שָׂמַח) denotes a spontaneous, vocal outburst of rejoicing." Because of this more active sense to exult was selected for יָגֵיל.
• The prepositional phrase וּ֝בִישׁ֥וּעָתְךָ֗ translated because of your salvation in v. 2b precedes the verb and is understood as marking topic. The preposition ב is functioning as a Cause of the situation. See also v. 6.

v. 3

v.	Hebrew	Close-but-Clear
3a	תַּאֲוַ֣ת לִ֭בּוֹ נָתַ֣תָּה לּ֑וֹ	You have granted to him his heart’s desire,
3b	וַאֲרֶ֥שֶׁת שְׂ֝פָתָ֗יו בַּל־מָנַ֥עְתָּ סֶּֽלָה׃	and not withheld his lips’ request. Selah.

Expanded Paraphrase

The king desired that his life be extended and You have granted it to him because you know the secrets of the heart and therefore you knew his heart’s desire and considered it worth granting so that now his life and righteous reign is extended , and when the king made the request you heard it, and so you have not withheld his lips’ request. Selah.

Grammatical Diagram

Notes

• Selah (סֶּלָה) is understood as a discourse marker ending the preceding section.
• "The OT terms לֵב and לֵבָב are generally translated as “heart,” “mind,” and in some instances “chest” and “conscience.” In the OT, the words have a dominant metaphorical use in reference to the center of human psychical and spiritual life, to the entire inner life of a person"
• The verb נָתַתָּה (v. 3a) is functioning with the standard Qal meaning "to give, with לְ to someone." However, it is worth noting that it is not the desire itself that is given to the king, but the thing that the king desires. This has been glossed with the more formal term “granted” which fits the context of kingship and transferal of rights. See also v. 5 where נָתַתָּה has been glossed the same.
• The word אֲרֶשֶׁת (v. 3b) is a hapax legomenon in the Hebrew OT. If it comes from the root ארשׁ, there is good comparative support for it in other Ancient Near Eastern cognate languages, including Akkadian and Ugaritic, which is how its meaning as "desire" has been determined. In the context of this verse, the desire is verbalized by the שָׂפָה "lips" giving the sense of a request. Alternatively, it may come from the root ירשׁ meaning "possession" or "inheritance"
• With regard to לּוֹ in v. 3a The preposition ל is functioning to indicate the indirect object him of the act of giving.
• YHWH knows the secrets and desires of the heart (1 Kings 8:39; 1 Sam 16:7; Pss 38:9; 44:21; 139:2-23) and YHWH is able to give, to withhold, and to take away.

v. 4

v.	Hebrew	Close-but-Clear
4a	כִּֽי־תְ֭קַדְּמֶנּוּ בִּרְכ֣וֹת ט֑וֹב	For you meet him with good blessings;
4b	תָּשִׁ֥ית לְ֝רֹאשׁ֗וֹ עֲטֶ֣רֶת פָּֽז׃	You place a golden crown upon his head.

Expanded Paraphrase

For those opposed to the king have met him with evil intentions but because of your covenant relationship with the king you meet him with good blessings which can only be found in you; The king has your divine approval to rule and so You place a golden crown upon his head such that he is now established as king.

Grammatical Diagram

Notes

• In the context of the surrounding qatal forms it seems best to understand the yiqtol translated as you meet him (תְקַדְּמֶנּוּ) (v. 4a) in a present habitual sense (ESV, NET, NASB, NKJV). Several modern English translations appear to be alternatively understanding this verb as a preterite. (NLT, CEV, NIV, GNB)
• The verb translated as you place (תָּשִׁית) (v. 4b) is also understood in a present habitual sense (ESV, NET, NASB, NKJV). Several modern English translations appear to be understanding this verb as a preterite. (NLT, CEV, NIV, GNB)
• You meet him (תְקַדְּמֶנּוּ) is a Piel with two accusatives, an accusative of person (the 3ms pronominal suffix) and an accusative of thing (בִּרְכֹות טֹוב "good blessings") "You meet him with good blessings".
• The noun blessings (בִּרְכוֹת v. 4) is in a construct chain with טוֹב an adjective; given the adjective is in the construct chain, it is considered as functioning nominally.
• There is a question as to whether פָּֽז (v. 4) is a pausal form; see also Song 5:15 (עַל־אַדְנֵי־פָ֑ז), Lam 4:2 (בַּפָּ֑ז), Psalm 119:127 (וּמִפָּֽז), Job 28:17 (כְּלִי־פָֽז), Prov 8:19 (וּמִפָּ֑ז), Isa 13:12 (מִפָּ֑ז) ( cf. standard, non-pausal form in Psalm 19:11 (וּמִפַּ֣ז);
• The phrase with good blessings (בִּרְכוֹת טוֹב) is functioning as an adverbial accusative of condition.
• In v. 4., for (כי) is treated as a particle coordinating at the discourse unit level rather than a subordinating conjunction. Contextually its associated clause does not seem subordinate to the preceding or following clauses. Also the "selah" (סֶּלָה) just prior creates a discourse break.
• The preposition ל in upon his head (לְרֹאשׁוֹ) is functioning to identify Relative location.
• The fourfold repetition of שִׁית here in v. 4 and in vv. 7, 10, 13 is significant. See also the poetic feature 'Placing and Facing' in the introduction.
• "Meet (קדם) the action by which humans meet other humans that are traveling from one location to another [this can be] either with good or with evil intentions; [and is] often extended to describe certain events that happen in people's lives (SDBH) Good blessings (ברכות טוב) denotes the “enhancement of life” in a comprehensive sense (F. Horst, EvTh [1947], 29); it is promised to the house of David (2 Sam 7:29*). (Kraus 1993, 286)"
• Golden (פַּז) is gold refined to a high level of purity.

vv. 5-7

v. 5

v.	Hebrew	Close-but-Clear
5a	חַיִּ֤ים ׀ שָׁאַ֣ל מִ֭מְּךָ נָתַ֣תָּה לּ֑וֹ	He asked for life from you; you have granted it to him;
5b	אֹ֥רֶךְ יָ֝מִ֗ים עוֹלָ֥ם וָעֶֽד׃	Long life, forever and ever.

Expanded Paraphrase

He faces opposition and for many kings opposition means a short reign but you are the source of life which is why He asked for life from you; and you are the saving refuge of your anointed, and so you have granted it to him; so that he has a Long life, and his dynasty extends forever and ever just as you promised David it would.

Grammatical Diagram

Notes

• Life (חַיִּים) is understood as more than just the physical state of being. A long life is considered a blessing Exod 20:12; Deut 5:16, 33; 6:2; 25:15; 1 Kgs 3:14.
• YHWH promised David that his house and kingdom would be established forever (2 Sam 7:16).
• The line אֹרֶךְ יָמִים עוֹלָם וָעֶד׃ could alternatively be understood as a verbless clause. See the grammatical layer with this alternative for v. 5. diagrammed as a verbless clause in the way that the NLT may understand it.
• The construct phrase אֹרֶךְ יָמִים long life in v. 5 is treated in apposition to (חַיִּים) the implied object of נָתַ֣תָּה. While עוֹלָם וָעֶד are understood to function as accusatives of time and are diagrammed as a compound adverbial. See, ESV, NIV, NASB, and NKJV. The NET and CEV treat אֹרֶךְ יָמִים עוֹלָם וָעֶד as the direct object of נָתַתָּה as per the first alternative diagram. The NLT seems to understand אֹרֶךְ יָמִים עוֹלָם וָעֶד as a stand alone nominal clause "the days of his life stretch on forever," perhaps a more literal reading would be "the length of his days (are) forever and ever". See the second alternative diagram in the Grammatical Layer.
• The grammatical construction עֹולָם וָעֶד forever and ever is functioning as an adverbial accusative of time.
• The opening lines from the second strophe in v. 5 where we see the life that has been granted to the king are a notable contrast to the opening lines (v. 11) in the fourth strophe where the king's enemies are utterly destroyed.
• חַיִּ֤ים life the direct object here is fronted to mark focus, see the macrosyntax layer.
• The line in v. 5a contains two clauses. Although an argument could be made for v. 5a being an asyndetic relative clause, some challenges with reading it this way include the fact that the object is fronted and doesn't have the article.

v. 6

v.	Hebrew	Close-but-Clear
6a	גָּד֣וֹל כְּ֭בוֹדוֹ בִּישׁוּעָתֶ֑ךָ	His honor is great because of your salvation;
6b	ה֥וֹד וְ֝הָדָר תְּשַׁוֶּ֥ה עָלָֽיו׃	You bestow glory and majesty upon him.

Expanded Paraphrase

His honor is made great because of your salvation from opposition; You bestow glory and majesty upon him.

Grammatical Diagram

Notes

• The verb תְּשַׁוֶּה you bestow (v. 6b) in the context of the preceding qatal forms, and prior verbless clauses is best understood as a yiqtol functioning in a present habitual sense. תְּשַׁוֶּה is understood as being from the Aramaic root שׁוה and with the following preposition עַל means "to place on". The English gloss "bestow" has been selected as an appropriate expression of this idea in this context.
• Victory in battle and an extended life brings honor to the king.
• בִּ-ישׁוּעָתֶךָ because of your salvation (v. 6a). The preposition ב is functioning as a Cause of the situation. see also v. 2.
• עָלָי-ו upon him The preposition על is functioning here in a spatial figurative influential sense.

v. 7

v.	Hebrew	Close-but-Clear
7a	כִּֽי־תְשִׁיתֵ֣הוּ בְרָכ֣וֹת לָעַ֑ד	For you give him blessings forever;
7b	תְּחַדֵּ֥הוּ בְ֝שִׂמְחָ֗ה אֶת־פָּנֶֽיךָ׃	You make him glad with joy with your presence.

Expanded Paraphrase

For the king finds favor with you and so you give him blessings forever; The king did not have joy before, but now the king is in your presence and your presence is a source of joy to those who are in your favor which is why You make him glad with joy with your presence.

Grammatical Diagram

Notes

• כי for has been taken as a particle again here. However an alternative option has been diagrammed of modal adverb "surely" (NIV) as well as an alternative possibility where the two lines in v 7 are understood to be subordinate to v 8, the former providing the cause for what follows.
• לָ-עַד forever. The preposition ל is functioning as a Temporal reference with unlimited duration.
• The verb תְּחַדֵּהוּ You make him is a yiqtol from the root חדה. In the context of the preceding qatal forms, and prior verbless clauses it seems best to understand this yiqtol in a present habitual sense. The verb חָדָה occurs in only one other place in the OT (Ex 18:9). Although Job 3:6 and Jer 31:13 are both debated possibilities.
• A majority of English translations (ESV, NIV, NASB, NKJV etc.) appear to take אֶת as a preposition rather as the direct object identifier. A notable exception is the NLT. The latter is diagrammed as an alternative in the Grammatical Diagram layer.
• בְ-שִׂמְחָה with joy The preposition ב is functioning to identify Accompaniment.
• אֶת פָּנֶיךָ with your presence The preposition אֶת is functioning to indicate the location - In front of, or in the presence of.
• שׁית give is in the category of verbs that can take a double object accusative

The king defeats his enemies (vv. 8-13)

Notes

• Multiple verbs in vv. 9-13. have semantic connections to actions with the hand of reaching, stretching, weaving. The use of the term שֶׁ֑כֶם (shoulder) rather than עֹרֶף (back). שֶׁ֑כֶם is connected more with the arm than עֹרֶף.
• There is ambiguity in vv. 9-13. as to whether the identity of the addressee in this section is the king or YHWH. While some commentators (Bratcher-Reyburn 1991; Goldingay 2008; Kidner 2014) see the overarching theme of God's might (which forms an inclusio around the psalm) and the "language of divine acts" as a reason to favor YHWH as the subject of the second-person references in the second half of the psalm, there are significant challenges to this approach. One problem includes the change in person of references to YHWH from second to third person. Instead, the king is preferred as the subject of the second-person references in vv. 9-13 based on the switch from the second-person reference to YHWH in vv. 2-7 to the third-person in v. 8. The direct address of the king in third-person in v.8 then accounts well for a transition of the leader or congregation speaking to the king in the second-person in vv. 9-13. The vocative YHWH in v. 14 then changes the addressee from the king back to YHWH again to close out the psalm. For further analysis of this issue please see the exegetical issue The Subject(s) in Ps 21:9-13.

v. 8

v.	Hebrew	Close-but-Clear
8a	כִּֽי־הַ֭מֶּלֶךְ בֹּטֵ֣חַ בַּיהוָ֑ה	For the king trusts in YHWH,
8b	וּבְחֶ֥סֶד עֶ֝לְי֗וֹן בַּל־יִמּֽוֹט׃	and because of the faithfulness of the Most High, he will not be shaken.

Expanded Paraphrase

For YHWH is abounding in steadfast love and faithfulness which is why the king trusts in YHWH, and because of the faithfulness of the Most High who has proven faithful to the king previously, he will not be shaken.

Grammatical Diagram

Notes

• The participle בֹּטֵ֣חַ is rendered in a present continuous sense trusts.
• The verb יִמּוֹט׃ is a yiqtol that is understood in v. 8b in future habitual sense.
• For יִמּוֹט the translation be shaken is used. See also Pss 10:6; 13:5; 15:5; 16:8 for the same reading in similar contexts.
• In v. 8. there is a change again as YHWH is referred to in the third-person. An argument could be made for this verse being combined with either the preceding section, or what follows. Given the location of v. 8 in the very centre of the psalm and the distinctive nature of the verse's content, there is also the posibility of separating it into it's own section.
• בְחֶסֶד עֶלְיוֹן because of the faithfulness of the Most High. The preposition ב is functioning to identify the Cause or grounds of the situation.
• בַּיהוָה in YHWH. The preposition ב is functioning as a Figurative contact by means of mental processes.
• YHWH is in covenant with David (2 Sam 7; Ps 89:4) and YHWHS actions have proven him worthy of the king's trust.
• בְחֶ֥סֶד עֶ֝לְי֗וֹן בַּל־יִמּֽוֹט is understood as a single clause rather than the alternative option of בְחֶ֥סֶד עֶ֝לְי֗וֹן being a separate clause with an elided verb (בֹּטֵ֣חַ) from the preceding clause.

v. 9

v.	Hebrew	Close-but-Clear
9a	תִּמְצָ֣א יָ֭דְךָ לְכָל־אֹיְבֶ֑יךָ	Your hand will reach to all your enemies;
9b	יְ֝מִֽינְךָ תִּמְצָ֥א שֹׂנְאֶֽיךָ׃	Your right hand will lay hold of those who hate you.

Expanded Paraphrase

Because YHWH is on your side Your hand will be more powerful than that of your enemies and in searching them out you will reach to all your enemies; likewise Your right hand will lay hold of those who hate you.

Grammatical Diagram

Notes

• The arm is a symbol of strength (Job 35:9, Ps 18:35, Is 52:10).The right side represents authority (Gen 48:14), strength (Ps 20:6, 78:54) and support (Lam 2:3).It is by YHWH's right side that he does wonderous things (Ps 115:15) and shatters the enemy (Exod 15:6), but YHWH also uses the hand of his servants to deliver his people from the hand of their enemies (2 Sam 3:18b).

• The participle אֹיְבֶיךָ your enemies is functioning substantively but with habitual aspect.
• The participle שֹׂנְאֶיךָ׃ those who hate you is functioning substantively but with habitual aspect.
• Because of the parallelism with יָדְ (hand) in the preceding line, it made good sense in context to translate יָמִין as "right hand" rather than "right" or "right side"
• While מָצָא can simply mean "to reach, find" here it is in the context of "a hostile pursuit," where the pursuer overtakes and captures those who are being pursued. So that, in finding the ones being looked for the pursuer gains power over them, c.f. 2 Sam 20:6. To encapsulate this idea the gloss will lay hold of has been used in connection with the concepts of reaching out and gaining control. The presence of the preposition ל to identify social contact gives the first clause תִּמְצָא יָדְךָ לְכָל־אֹיְבֶיךָ a slightly nuanced meaning your hand will reach to all your enemies in comparison to the closely related parallel clause that follows יְמִינְךָ תִּמְצָא שֹׂנְאֶיךָ your right hand will lay hold of those who hate you.
• לְכָל אֹיְבֶיךָ to all of your enemies. Here the preposition ל is analyzed to be functioning as a Lamed application - Social Contact - Hand Gestures.

v. 10

v.	Hebrew	Close-but-Clear
10a	תְּשִׁיתֵ֤מוֹ ׀ כְּתַנּ֥וּר אֵשׁ֮ לְעֵ֪ת פָּ֫נֶ֥יךָ	PYou will place them as [in] a fiery oven at the time of your appearance;
10b	יְ֭הוָה בְּאַפּ֣וֹ יְבַלְּעֵ֑ם וְֽתֹאכְלֵ֥ם אֵֽשׁ׃	YHWH will swallow them up in his anger, and fire will consume them.

Expanded Paraphrase

The enemies thrive and oppose the king which is why YHWH will use you, his servant and You will place them as [in] a fiery oven at the time of your appearance; then YHWH himself will swallow them up in his anger, and fire will consume them.

Grammatical Diagram

Notes

• כְּתַנּ֥וּר oven was a hardened clay or brick chamber used to bake bread, roast meat and other foods. David's enemies stumble and perish before the presence of YHWH. (Ps 9:3[4]).
• The preposition לְ in לְעֵת is understood to be functioning temporally "at the time" (See Arnold-Choi 2018, 124; van der Merwe 2017:356).
• כְּ-תַנּוּר אֵשׁ (as [in] a fiery oven) The preposition כ is functioning to indicate what the object is Comparable to, localisation in.
• The verb שׁית usually requires a double accusative or an accusative with a prepositional phrase. In this verse, the pronominal suffix מֹו "them" is the object and the prepositional phrase כְּתַנּוּר אֵשׁ is what they (the enemies) will end up corresponding to.
• This verse is the most difficult to demarcate into lines. One difference in the manuscript tradition has Berlin, Qu. 680 (which appears to have been copied with intentionality in the placement of line breaks) splitting verse 10, so that יְהוָה is situated at the end of 10a rather than the beginning of 10b.

• בְּ-אַפּוֹ in his anger. Here the preposition ב is functioning Instrumentally.
• פָּנֶה appearance here, is repeated three times in this psalm (vv. 7, 10, 13), in the other two instances it makes perfect sense to retain its more usual meaning "face", however in the context of the temporal prepositional phrase, "appearance" makes more sense here. See the Exegetical Issue on the Text and Meaning of Ps 21:10a.

vv. 11-13

v. 11

v.	Hebrew	Close-but-Clear
11a	פִּ֭רְיָמוֹ מֵאֶ֣רֶץ תְּאַבֵּ֑ד	You will destroy their offspring from the earth,
11b	וְ֝זַרְעָ֗ם מִבְּנֵ֥י אָדָֽם׃	and their descendants from humankind.

Expanded Paraphrase

You will even find the enemies' posterity, that is destroy their offspring from the earth, and their descendants from humankind.

Grammatical Diagram

Notes

• Offspring: literally fruit (פְּרִי) that comes from humans can be the fruit of labours, the fruit of the womb or offspring/descendants. Descendants: literally seed (זֶרַע) which in context given they are destroyed from humankind (מִבְּנֵ֥י אָדָֽם) here is to be understood as human offspring/descendants.

• See note on contrast with v. 5. (life) and v. 11. (destruction) above.
• מֵ-אֶרֶץ from the earth. Here the preposition מ is functioning to show Detachment.
• מִ-בְּנֵי אָדָם from humankind. Here the preposition מ is functioning to show Detachment.
• פִּ֭רְיָמוֹ מֵאֶ֣רֶץ. Here the fronting of the object marks topic while the fronted modifier here marks focus to show the extent of the destruction.
• Here v. 11b is dependant on the verb תְּאַבֵּ֑ד you will destroy from the preceding line.

v. 12

v.	Hebrew	Close-but-Clear
12a	כִּי־נָט֣וּ עָלֶ֣יךָ רָעָ֑ה	Because even if they planned evil against you
12b	חָֽשְׁב֥וּ מְ֝זִמָּ֗ה בַּל־יוּכָֽלוּ׃	[and] they devised a plot, they would not succeed.

Expanded Paraphrase

Because even if they planned evil against you [and] they devised a plot, hoping for your defeat they would not succeed.

Grammatical Diagram

Notes

• The plans and actions of wicked people come back on their own heads Ps 7:16[17].

• The conceptual idea "they planned" for the verb נָטוּ has been used here rather than the basic meaning "to stretch out" or "to extend." It can also be understood as "to inflict". Understanding it in the sense of "to plan evil" connects well with the parallel line that follows חָשְׁבוּ מְזִמָּה "they have devised a plot"
• The כִּי here is understood as concessive "even though." The ESV, NIV, NLT, and NASB translate it this way. NET translates it as an emphatic modal adverb "yes", and others including NKJV as "for".
• Here the preposition עָלֶיךָ (against you)is functioning to indicate the direction toward a goal (hostility).

v. 13

v.	Hebrew	Close-but-Clear
13a	כִּ֭י תְּשִׁיתֵ֣מוֹ שֶׁ֑כֶם	Because you will make them turn back,
13b	בְּ֝מֵֽיתָרֶ֗יךָ תְּכוֹנֵ֥ן עַל־פְּנֵיהֶֽם׃	With your bowstrings, you will take aim at their faces.

Expanded Paraphrase

Although the enemy confronts you and your army they will be defeated Because you will make them turn back, With your army readied with their bowstrings you will take aim at their faces and you will be victorious.

Grammatical Diagram

See diagram at v. 12.

Notes

• YHWH equips the king with strength for the battle and makes his enemies turn back (Ps 18:39-40).
• This verse has some challenging translation issues that will need addressing as a future Exegetical Issue. Firstly, how to understand כִּי תְּשִׁיתֵמֹו שֶׁכֶם “for you make them shoulder” and secondly how to understand בְּמֵיתָרֶיךָ תְּכֹונֵן עַל־פְּנֵיהֶם׃ "with your cords/bowstrings fixed/established against their faces. In context if מֵיתָר is to be understood as "bowstrings" in the domain of archery then תְּכֹונֵן "to put in place" would be more idiomatically translated "to fix the arrow upon the bow > to take aim." See [The Meaning of Psalm 21:13 https://psalms.scriptura.org/w/The_Meaning_of_Psalm_21:13].
• The clause כִּי תְּשִׁיתֵמוֹ שֶׁכֶם can be understood with the תְּשִׁיתֵמוֹ having a double object including the pronominal suffix. Also see the note for v.10 above.
• The כִּי because in the preferred diagram is understood here as making v. 13 subordinate to v. 12 and functioning causally, giving the cause of the enemies inability to succeed. Whereas in the second alternative for v. 12 and the alternative for v. 13 כִּי "for" is simply coordinating each line with what precedes. This verse is being understood as subordinate to the concessive structure in v. 12.
• בְּ-מֵיתָרֶיךָ with your bowstrings. Here the preposition ב is functioning instrumentally.
• The כִּי because is causal here, providing the cause of the enemies inability to succeed.
• עַל פְּנֵיהֶם at their faces. Here the preposition על is functioning to indicate the Direction toward a goal (hostility).
• See the exegetical issue https://psalms.scriptura.org/w/The_Meaning_of_Psalm_21:13 for further discuccion on שֶׁכֶם "shoulder"
• בְּ֝מֵֽיתָרֶ֗יךָ with your bowstrings. Here the modifier is fronted to mark topic, providing the context for the predicate focus verbal phrase that follows.

YHWH's strength (v. 14)

v. 14

v.	Hebrew	Close-but-Clear
14a	ר֣וּמָה יְהוָ֣ה בְּעֻזֶּ֑ךָ	YHWH, be exalted in your strength!
14b	נָשִׁ֥ירָה וּֽ֝נְזַמְּרָה גְּבוּרָתֶֽךָ׃	Let us sing about and praise your might!

Expanded Paraphrase

YHWH, The king has needed your strength, so be exalted in your strength which you have shown in delivering him because your strength is cause for exaltation! and Let us sing about and praise your might because you have done things worthy of praise!

Grammatical Diagram

Notes

• The verb רוּמָה is an imperative from the root רום and is in the Qal stem. It is 2ms (PGN) with a paragogic ה suffix, most likely used here in an honorific sense or to add politeness with the requestor being of lower status than the one addressed.
• YHWH is understood as a vocative in this final section.
• To sing praise is to express gratitude and reverence to one who is worthy of it.
• While a minority of modern translations understand גְּבוּרה as a concrete entity such as "mighty acts/deeds" (NLT, Tanakh) the abstract concept of "might" has been selected as the gloss here (NIV, HALOT, BDB, NIDOTTE), similarly in multiple other translations "power" is used (ESV, NASB, NET). An abstract reading of "might" for גְּבוּרה also corresponds well with the abstract concept עֹז "strength" in the preceding parallel line.
• בְּ-עֻזֶּךָ in your strength. Here the preposition ב is functioning to indicate an Abstract quality (positive strength - power).
• רוּמָה be exalted has been used in understanding the imperative as serving an emphatic role rather than the alternative of an active gloss such as "arise". <ref>"Arise creates a potential interpretive problem of the psalmist commanding YHWH to action" (vanGemeren 2008, 234). Worth noting is the paragogic ה attached to the imperative.

Legends

Grammatical diagram

For legend, click "Expand" to the right

Grammatical Term	Definition	Diagram	Example
Clausal Additions
Subject	The subject performs the action of the active verb or receives the action of a passive verb. With intransitive verbs	Indicated at the beginning of the main clausal line, and followed by a vertical line that crosses over the main clause line (separating the subject from the predicate).
Direct Object	Object that receives the direct action of a (transitive) verb	Indicate with a vertical line up from main clausal line
Predicate adjective/ Subject complement	A word used with a linking verb (ex. "to be"), renaming or restating the subject. Can be a whole prepositional phrase.	Indicate with a vertical slanted line up from the main clausal line. It can be on a stand if it is an embedded clause.
Object Complement	Word following a direct object to state what it has become.	Indicate with a vertical slanted line up from the main clausal line.
Infinitives	Can be subject, adverbial, or an infinitive construct.	Indicate with double vertical lines that cross the main clausal line. If used adverbially (ie. an embedded clause), place on a stand.
Participles	A verbal noun/adjective that can be used in three positions: (1) substantival; (2) attributive; (3) predicative.	Indicate with a round vertical line. Substantival participles are placed on a stand (they are embedded). Attributive participles are placed with a rounded line underneath what is modified.
Modifiers
Adjectives	A word modifying a noun to indicate quality, quantity, extent, or differentiating something from something else.	Indicate with a slanted line down from what is modified.
Adverbs	A word that modifies a verb, adverb, adjective, prepositional phrase, clause, or sentence to express a relation (ex. manner, quality, or time).	Indicate with a slanted line down from what is modified.
Construct relationships	Construction can express many different relationships between two (or more) nouns. English grammarians call this construction a ‘Construct’ (our term) or ‘Genitive’ phrase; Hebrew grammarians call it smīḵūt (סְמִיכוּת).	Indicate with a stair-step down from the modified word/clause/phrase.
Prepositional phrases	A phrase that consists of a preposition and its object and has adjectival or adverbial value	Indicate with a slanted vertical line connecting to a new clause.
Connectives	(1) Coordinating conjunctions join together words or word groups of equal grammatical rank (2) Subordinating conjunctions join a main clause and a clause which does not form a complete sentence by itself.	Indicate with a dashed line down from a vertical line marker.
Embedded clause	A clause inside another clause which can include substantival participles, adverbial infinitives, and prepositional phrases.	Indicate using stilts.
Particles
Subordinating particle	Indicates a dependent clause.	Indicate with a dashed line down from the antecedent to the pronoun.
Apposition	A word that is functioning as an explanatory equivalent as another in the sentence	Place on a line apart from the diagram but next to the word it is the equivalent of with an equal sign in between.
Vocative	Indicating a person being addressed (usually with a 2nd person verb)	Place on a line apart from the diagram next to the '()' indicating the gapped subject an equal sign in between.

Master Diagram

Shapes and colours on grammatical diagram

For legend, click "Expand" to the right

	Prepositional phrase	Construct chain	Construct chain within a prepositional phrase	Phrase-level waw	Article and כֹּל
Diagram Shading
Definition	- A prepositional phrase consists of a preposition plus its object. The phrase usually modifies the clause or another constituent in the clause.	- A construct chain, also called a 'genitive phrase', is a grammatical encoding of the relationship 'A of B,' in which A is a phonologically modified noun (in the construct state), and B is a phonologically unmodified noun (the absolute state).	- Some construct chains occur within prepositional phrases	- A waw conjunction can join units of all sizes. Phrase level waw join units at the word or phrase level (i.e., below the level of the clause).	- Definite articles tell you something about the identifiability or inclusiveness about the word it is attached to - כֹּל is a quantifier that tells you about the scope of a word it is attached to

Expanded paraphrase

For legend, click "Expand" to the right

• Close but Clear (CBC) translation
• Assumptions which provide the most salient background information, presuppositions, entailments, and inferences

Bibliography

Arnold, Bill T., and John H. Choi. 2018. A Guide to Biblical Hebrew Syntax. Cambridge: Cambridge University Press.

Brown, Driver, and Briggs. 1907. A Hebrew and English Lexicon of the Old Testament. Oxford: Clarendon 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, NY: C. Scribner’s sons.

Craigie, Peter C. Word Biblical Commentary: Psalms 1–50. 2004. 2nd ed. Vol. 19. Nashville, TN: Nelson Reference & Electronic.

Dahood, Mitchell J. 1966. The Anchor Bible: Psalms I, 1-50. Garden City, NY: Doubleday.

Davidson, A. B. 1902. The Analytical Hebrew and Chaldee Lexicon. Peabody, MA: Hendrickson.

Davies, G. I. The Psalms. 1993. Sheffield, England: Sheffield Academic Press.

DBL - Swanson, James. 1997. Dictionary of Biblical Languages with Semantic Domains: Hebrew: Old Testament. Oak Harbor: Logos Research Systems, Inc.

DCH - The Dictionary of Classical Hebrew. 1993–2011. Edited by David J. A. Clines. Sheffield, England: Sheffield Academic Press; Sheffield Phoenix Press.

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.

Delitzsch, Franz Julius. 1997. A Commentary on the Psalms. New York: Funk and Wagnalls, 1883.

Estes, Daniel J. Hear, My Son: Teaching and Learning in Proverbs 1-9. New Studies in Biblical Theology. Downers Grove, IL: InterVarsity Press.

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.

GKC — Gesenius’ Hebrew Grammar. 1910. Edited by E. Kautzsch. Translated by A. E. Cowley. 2d. ed. Oxford.

Goldingay, John. 2006. Psalms: Psalms 1-41. Vol. 1. BCOT. Grand Rapids,MI: Baker Academic.

Grogan, Geoffrey W. 1991. Expositor's Bible Commentary: Psalms. Grand Rapids, MI: Zondervan.

HALOT — Kohler and Baumgartner. 2001. The Hebrew and Aramaic Lexicon of the Old Testament. Leiden: Brill.

Hengstenberg, Ernst W. 1869. Commentary on Psalms. Vol. 1. Edinburgh: T & T Clark.

Jenni, Ernst. 1992. Die Hebräischen Präpositionen Band 1: Die Präposition Beth. Stuttgart: W. Kohlhammer.

Joüon-Muraoka, Takamitsu. 2006. A Grammar of Biblical Hebrew. 2nd ed. Rome: Editrice Pontificio Istituto Biblico.

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.

Kim, Young Bok. 2022. Hebrew Forms of Address: A Sociolinguistic Analysis.

Kraus, Hans-Joachim. 1993. A Continental Commentary. Psalms 1-59. Translated by Hilton C. Oswald. Minneapolis: Fortress Press.

Longman, Tremper, III and Peter Enns. 2008. Dictionary of the Old Testament: Wisdom, Poetry & Writings. Downers Grove, III.: Nottingham, England, IVP Academic.

Miller, Patrick D. Interpretation: Psalms. Louisville, KY: John Knox Press, 1986.

NIDOTTE — New International Dictionary of Old Testament Theology and Exegesis. 1997. Edited by W. A. VanGemeren. 5 vols. Grand Rapids.

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.

Revell, E. J. 1891. The Psalms: A New Translation. London: Hodder and Stoughton.

Ryken, Leland, James C. Wilhoit, and Tremper Longman III. 2000. Dictionary of Biblical Imagery. Downers Grove, IL: InterVarsity Press.

Ross, Allen P. 2011. A Commentary on the Psalms 1-41. Vol. 1. Grand Rapids, MI: Kregel.

SDBH: Semantic Dictionary of Biblical Hebrew - Psalm 21: Overview.

TWOT - Theological Wordbook of the Old Testament. 1999. Edited by Richard L. Harris, Gleason L. Archer Jr. and Bruce K. Waltke. Chicago: Moody Press.

Van der Lugt, Pieter. 2006. Cantos And Strophes in Biblical Hebrew Poetry: With Special Reference to the First Book of the Psalter. Leiden, Netherlands: Brill.

Van der Merwe, Christo H. J., Jacobus A. Naudé, and Jan H. Kroeze. 2017. A Biblical Hebrew Reference Grammar. 2nd ed. New York: Bloomsbury T&T Clark.

VanGemeren, Willem. 2008. Psalms: The Expositor's Bible Commentary. Grand Rapids: Zondervan.

Waltke, Bruce K. & O'Connor, Michael. O. 1990. An Introduction to Biblical Hebrew Syntax. Winona Lake, IN: Eisenbrauns.

Footnotes

21